TT 465 Halachic Times for Jerusalem (Summer time) Correct for TT #465 • Ranges are for THU-THU, 26 Nisan - 3 Iyar (April 19-26) For sunrise and sunset, first time takes into account the elevation above sea level of Jerusalem, 825m (the times in parentheses do not take elevation into account). For the deadlines of Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out.) Candle lighting - 6:36pm (earliest - 5:54pm) Havdala - 7:52pm (Rabbeinu Tam - 8:29pm) Earliest Shacharit • 5:02-4:54am Sunrise • 6:02-5:54am (6:07-5:59am) Sof Z'man Kri'at Sh'ma • 9:20-9:15am (8:32-8:26am) Sof Z'man Shacharit • 10:26-10:22am (9:54-9:50am) Chatzot (halachic noon) • 12:38-12:37am Mincha Gedola (earliest Mincha) • 1:12-1:11pm Plag Mincha • 5:53-5:56pm Sunset • 7:15-7:20pm (7:10-7:15pm) 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. This Shabbat we "bench" Rosh Chodesh Iyar, which will be on Yom Sheni (Monday) and Yom Sh'lishi (Tuesday) The Molad will be Monday morning, 25 minutes and 11 chalakim after 6 Note: This is the way the Molad is announced everywhere in the world. The announced time is not to be adjusted for time zones or for daylight savings time. Rambam's notation of the Molad looks different (but it is the same time) because he counts hours from the night before the day (in other words, rather than counting hours from midnight, he starts counting from 6:00pm) and he does not use minutes, just hours and chalakim (which means 1080 chalakim to an hour rather than 18 chalakim to a minute and 60 minutes to an hour - 18x60=1080). The Molad according to Rambam is YOM SHENI 12 hours 461 chalakim Here's where you can adjust the time. The Molad will be Monday (April 23rd) 7:05am Israel Summer Time. The three Molad times so far mentioned are all the same, i.e. the Molad of Iyar based on calculating averages. The actual, astronomical Molad will be Monday at 6:27pm IST. These last two times - 7:05am and 6:27pm can be adjusted for your time zone. E.g. the announced Molad (as above) is equivalent to 12:05am EDT and the actual Molad is 11:27am EDT With the Molad on Monday morning, 3 days makes Thursday morning. First op for Kiddush L'vana (Minhag Yerushalayim) is Thursday night, April 19th The Dayeinu Message (again) Even as I begin this piece, I'm hit with the depressing thought that what I'm about to say will be heard and even appreciated by those readers who already agree with the conclusion, but not by those who disagree. And I really would like to actually succeed in changing some minds in what I consider to be a very important issue. So important, that I'm addressing this topic again. At least let this serve as CHIZUK for those already convinced. If G-d had taken us out of Egypt and not given us the Torah, DAYEINU, there would be sufficient reason to acknowledge Him and thank Him for what He has done for us. That's a long definition for DAYEINU, but it cannot be more simply stated as, It would be enough for us. Surely, it cannot be enough to have gotten out of Egypt and not to have received the Torah, since the purpose of G-d's taking us out of Egypt was to give us the Torah. So how can it be enough just to have redeemed us from Egypt. It isn't enough. Nor is it enough to have given us Shabbat and the Torah and not to have brought us into Eretz Yisrael and build the Beit HaMikdash. Not enough, but sufficient reason to thank G-d for each step along the way towards a complete Jewish Life and a complete redemption. If G-d had given us a Jewish State that opened the door to Eretz Yisrael for any and all Jews to live here without a quota, and not [yet] given us a Torah state and a Sanhedrin, and the Mashiach, and the Beit HaMikdash, there would be sufficient reason to acknowledge Him and thank Him for this kindness. If the State of Israel has allowed, helped, and enhanced the learning of Torah to the extent that never in Jewish history have so many people been learning Torah, then even with all the non-religious and anti-religious behavior on the part of many of the founders and leaders of Israel, DAYEINU, there is sufficient reason to thank G-d for the State. In the Hagada's DAYEINU, there are 15 steps from Y'tzi'at Mitzrayim to the building of the Beit HaMikdash. The first 10 all precede Shabbat, Torah, Eretz Yisrael and Beit HaMikdash. In other words, notwithstanding the fact that the Exodus was only the first part of G-d's plan for us, hardly comparable in impact on Jewish Life to the Torah and E. Yisrael (not really fair to say that, because G-d's taking us out of Egypt does impact upon us in many ways, and is intertwined with Torah and mitzvot), we still "make a fuss about it", remember it, celebrate it. No one says (or should say) that the Exodus from Egypt was the complete redemption. No one should say thank you to G-d; I'll pass on the Torah and Eretz Yisrael. Maybe there were people who did say that. And those people were wrong to think that freedom from Par'o alone was the realization of the dream of the people and the fulfillment of the prophecy of redemption. It was, in fact, the fulfillment of 3 terms of redemption, contained in the first of three p'sukim of the prophecy to Moshe Rabeinu in the beginning of Parshat Va'eira. Receiving the Torah, thereby becoming G-d's Nation is the second pasuk, and coming to Eretz Yisrael and receiving the Land as our Heritage is the third pasuk. To repeat, the "package deal" nature of our redemption from Egypt does not prevent us from celebrating Y'tzi'at Mitzrayim in and of itself. That is the DAYEINU message. And I believe with all my heart (yes, I'm getting personal) that the message applies to Yom HaAtzma'ut and the establishment of the State of Israel. There is what to ceberate and thank G-d for, in and of itself, without losing sight of the road still ahead towards the Complete Redemption. And there are short-sighted people who mistakingly believe that the establishment of the State of Israel is the fulfillment of the age-old dream of the Jewish People. We have to teach them that there is more, and help them find the true longing for rebuilt Yerushalayim that is part of every Jew's soul. Sadder yet are the Jews with the other kind of short-sightedness who allow their disappointment and frustration with the religious shortcomings of the Medina to prevent themselves from properly thanking G-d for all the good that we have received (yes, together with the problems) since 5708. A slight digression, but not really. You'll see what I'm driving at - I hope. 27 Nissan was designated as Holocaust and Heroism Day, Yom HaShoa v'ha'G'vura. The date was chosen to mark the Warsaw ghetto uprising. The choice of the date "bothers" many people in certain religious circles because Nissan is a halachically improper choice for a memorial day, and because of focus on armed resistance which is perceived as an insult to the memory of the vast majority of the 6,000,000 who did not seem to fight for their lives. Several men in the Kovno ghetto stole lumber and supplies from a Nazi work station and built a clandestine Sukka in an alley generally overlooked by the Nazi guards in the ghetto. The men went to Rav Efrayim Oschry, and asked him a halachic question. Can the mitzva of Sukka be fulfilled with a Sukka built from stolen lumber. They did NOT ask him if they were permitted to build a Sukka in conditions that would have meant death to them if they were found out. Generally, one does not risk his life for the mitzva of Sukka. It is not one of the "be killed rather than violate" mitzvot. But under the circumstances of the Holocaust, their defiance of their Nazi captors and oppressors was an act of Kiddush HaShem, heroism and resistance, no less significant than an armed rebellion. Is that what some young secular Zionists had in mind when they spoke of heroism? Probably not. Not consciously, anyway. But they were closer to the true mark than they realized. We have to teach them. Show them. They are worth our efforts. They are fellow Jews. Years ago in basic training, we were being prepared for our swearing in ceremony. After our MEM-MEM (education officer) described the ceremony, I respectfully asked if we could add some religious element to the proceedings, perhaps a chapter of T'hilim and the Mi'she'bei'rach for IDF soldiers. He replied that he would ask his superiors. When the answer came back in the negative (sh'lili, as we say in Israel), I was very disappointed. Until the ceremony. We received a rifle from the Samal, but a Tanach from the Mem-Mem, a higher ranking officer (and a nicer person). Then came one of the readings at the ceremony — the reading of the first chapter of the book of Yehoshua, chosen, no doubt, because Yehoshua was the first general of a Jewish army. A military and secular choice of text. Not so. The non-religious samal who was reading the chapter might have been feeling military pride at the passage, but look what he kept reading. Be strong, be brave, for you shall put this people in possession of the Land... Only be strong and brave, taking care to observe the entire Torah which My servant Moshe bequeathed to you, do not swerve from it... This book of the Torah shall not depart from your lips, study it by day and night, that you may observe carefully all that is written in it... I cried tears of joy and thanked G-d for the privilege of living in a Jewish State (albeit imperfect, as yet) and serving in a Jewish army — an army that the supposedly secular founders of the State made sure would keep Shabbat and Kashrut, and the Jewish values of an army. The truth is that religious people can probably be more pleased with this State and its army than a secular Jew would be. It's the old half-empty or half-full question. We MUST be the optimists who will be encouraged to strive for more religious Aliya, better religious education, and a greater atmosphere of tolerance and patience — to be able to show in a constructive, positive light, the value and beauty of a Torah way of life, thereby hastening the Geula Sh'leima in our own time. Those who were responsible for composing the official greeting for Yom HaAtzma'ut summed up all of the above. To the saluation of MO'ADIM B'SIMCHA, their answer is L'GEULA SH'LEIMA. Sedra-Stats 26th of 54 sedras; 3rd of 10 in Vayikra Written on 157.2 lines in a Sefer Torah 6 Parshiyot; 3 open, 3 closed 91 p'sukim - ranks 41st (4th in Vayikra) 1238 words - 41st (5th) 4670 letters - 41st (5th) tied with Chukat, more p'sukim, fewer words MITZVOT 17 mitzvot of the 613; 6 positive; 11 prohibitions The SH'MINI story: In 12-month years it is always the Shabbat following Pesach. In 13-month years, it's either PARA or HACHODESH. Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 16 p'sukim - 9:1-16 On the 8th day (see SDT at the end of this Aliya) Aharon was commanded to offer the first set of sacrifices (not counting the korbanot that were brought during the previous week). Specifically, "personal" korbanot - an EIGEL (calf) as a CHATAT and an AYIL (ram) as an OLAH. Then the People offer a goat as a CHATAT and a calf and a lamb as OLOT. Then a bull and ram as SH'LAMIM. [Ponder this...] It is clear that the CHATAT of a calf is an atonement for the Sin of the Golden Calf and/or an indication that G-d has forgiven the people for the Golden Calf. In one context the Golden Calf was called "the calf that Aharon made". Therefore, the calf on the Eighth Day is his CHATAT. The calf of the people is an OLAH, rather than a CHATAT. OLAH is brought for thoughts of certain sins; CHATAT is for acts. Those of Bnei Yisrael who DID whatever we will call it, the EIGEL, were killed. The rest of us were "guilty" of indecision, fence-sitting, confusion - all "sins" of thought. Our calf was an Olah. Aharon's OLAH was the ram, reminding us of AKEIDAT YITZCHAK. No sin associated with that. (Olah is not always about sin.) Our CHATAT was a goat, reminding us of our former collective sin of the selling of Yosef and deception of Yaakov with the help of the blood of a goat. [SDT] The Kohen Gadol removes his gold garments before entering the Holy of Holies on Yom Kippur, because the accuser does not become the defender. Why then would we not make the same argument against Aharon's offering of a calf on the Mizbei'ach? Rashi indicates that the super-sensitivity involved here applies inside the Mikdash, but not outside (at the Altar). Here's a general answer to this question and others. Horns from the bovine family of animals are not acceptable as a Shofar. On the other hand, look at these korbanot. The K.G. didn't enter "inward" with gold, but what greeted him inside was an ARON plated with gold, gold rings, gold covered poles, a solid gold lid, and K'RUVIM of gold. Bottom line: G-d is the Boss. If He commands us to use gold, we use it. If He says no, we don't. Calf, cow, yes, no. Fine with us. Yes AND no, just as G-d commands. Apply your own logic and do what you decide is best - WRONG. Not up to us. Halacha tells us what is appropriate. [SDT] Many commentaries say that the Eighth Day was Rosh Chodesh Nissan. This means that the seven preparatory days began in Adar. There is, however, another possibility: The inauguration of the Mishkan began on Rosh Chodesh and the Eighth Day was the 8th of Nissan. What supports this idea is the opinion that the people who approached Moshe about their being TAMEI for the first Pesach (a year out of Mitzrayim). There is a tradition that they were Misha'el and Eltzafon who tended to the bodies of Nadav and Avihu. This could work out only if the Eighth Day was the 8th of Nissan. Levi - Second Aliya - 7 p'sukim - 9:17-23 The Torah continues the details of the opening set of sacrifices, the accompanying Mincha, the Sh'lamim, what parts go on the Mizbei'ach. This short Aliya concludes with Aharon raising his hand(s) to the people and blessing them. The Torah spelled YADAV, his hands, without the second YUD, making the word resemble YADO, his hand. From here comes the tradition of the kohanim holding their two hands together as one during Birchat Kohanim. [SDT] Baal HaTurim says that the three parts (3 p'sukim) of Birchat Kohanim correspond to the three kinds of korbanot that Aharon brought on this first day of official functioning of the Mishkan. May G-d bless you and protect you... from sin (CHATAT), the second pasuk uses words that tie in with OLAH, and the SHALOM of the final pasuk corresponds to SH'LAMIM. Shlishi - Third Aliya - 12 p'sukim - 9:24-10:11 A Divine Fire descended and consumed all that was on the Mizbei'ach. The people reacted to this miracle with prayers of praise to G-d and reverence for Him. Then Nadav and Avihu, two sons of Aharon (who had been assisting Aharon), took censers with fire and offered incense before G-d. The fire was their own, not that of the Altar. A Divine Fire struck them dead, consuming them from within, leaving them outwardly unmarked. Moshe's words of consolation to Aharon are met with Aharon's silence. Moshe calls two cousins, Misha'el and Eltzafan, sons of Uziel, to remove the bodies. (That Aharon would not be allowed to become TAMEI to his sons is known from the rules of Kohein Gadol. But neither were Elazar and Itamar allowed to tend to the bodies. Although they were not kohein gadol, they had been anointed to the k'huna which gave them the status of Kohein Gadol. Hence, the cousins (who were Leviyim) had to be called. (Almost in reaction to the terrible tragedy,) the Torah next sets down several rules (mitzvot) for kohanim to save them from endangering their lives. Kohanim may not enter the Mikdash with long hair (a monthly trim was required) [149], nor with torn garments [150]. They may not leave the Mikdash while performing their sacred work [151]. Furthermore, kohanim may not enter the Mikdash while under the influence of wine [152]. Violations of any of the above would be a show of disrespect to G-d. Some commentators infer from this last prohibition that Nadav and Avihu had drunk wine before they entered the Mishkan. Others offer different reasons for their deaths. MITZVA WATCH With Mitzva #152, we have an example (there are others) of a mitzva that has a specific context and application from the Torah, but the scope of the mitzva is much wider. The Written Word forbids a Kohen from doing sacred service while having recently drunk wine. Sefer HaChinuch gives a second definition for mitzva, based on the Oral Law. Namely, a halachic authority may not render a decision (psak) while under the influence of alcohol. (It seems that this prohibition does not apply to divrei Torah and the like - only to halachic decisions.) This is NOT an example of Rabbinic extension of a Torah Law. In this case, the Chinuch is stating that the D'Orayta level of this prohibition applies beyond the written context from which the mitzva is drawn. There is a subtle point here that is easy to miss. Look at it this way: May a psak halacha be rendered by someone who has drunk wine? The correct answer is: No, and it is TORAH LAW. But where does it say that? It's talking about a kohen in the Mikdash? The answer comes from the Oral Law. The Chinuch, in his last paragraph of this mitzva, says that the first definition applies in the time of the Mikdash, to men and women - no one may enter the Mikdash under the influence. The second definition of the mitzva, he says, applies to men AND WOMEN WHO ARE QUALIFIED TO ISSUE HALACHIC RULINGS. It seems to be the opinion of the Sefer HaChinuch, written almost 800 years ago, that there can be women poskim (poskot). So when in our own time we see the "birth" of the concept of YO'ETZET HALACHA, that this isn't such a new-fangled thing after all. [SDT] Two of the other "traditions" as to what Nadav and Avihu did wrong are that they decided a point of halacha on their own, in the presence of their "rebbi" (Moshe), and that they did not consult with anyone in this halachic matter. It behooves us to learn a serious, sober (purposeful choice of the word) lesson from all of the possible flaws in the actions of Nadav and Avihu. One must becareful when it comes to deciding the correct halacha for oneself and his family. Consulting a Rav is a good idea. R'vi'i - Fourth Aliya - 4 p'sukim - 10:12-15 Moshe next commands Aharon, Elazar, and Itamar to eat the Minachot and parts ofthe various offerings of the day. Chamishi - Fifth Aliya - 5 p'sukim - 10:16-20 The traditional midpoint of the Torah in words is DAROSH DARASH, one DALET-REISH-SHIN on one side of the divide, and another on the other side. Aside from the fact that this twin pair is not really the halfway mark for words, one commentator sees a hint (REMEZ) to the concept that without DRASH (textual analysis, especially as presented in the Oral Law), we only have half a Torah. Moshe gets angry with Elazar and Itamar for not eating of the korbanot, as they were instructed to do. Aharon defends his sons' behavior by explaining that the loss of their brothers would make a "business as usual" attitude unacceptable in G-d's eyes. Moshe accepts Aharon's words. Our Sages teach us to learn from Moshe Rabbeinu. Just as he was not embarrassed to admit that he did not know (or did not remember) learning a point, so should we readily admit it when we do not know something. Shishi - Sixth Aliya - 32 p'sukim - 11:1-32 Two and a half sedras devoted to sacred meat (i.e. korbanot), and now we have the presentation of the animals we may and may not eat. There is a positive mitzva to check the signs of kashrut of a mammal to determine its kashrut status [153]. It is forbidden to eat of animals that lack one of the signs of kashrut (split hoof and cud chewing), and certainly those that lack both [154]. The Torah names three animals that chew their cud but do not have split hooves - the camel, shafan, arnevet, and one that has a split hoof but is not a ruminent - the pig. We may not eat their meat, and handling their carcasses renders one TAMEI, ritually unclean. Notice that Shafan and Arnevet are not translated. Rabbit and hare are from modern Hebrew and are probably not what the Torah was referring to. Coney and rock badger are popular translations, but we're not sure. Rabbi Moshe Tendler thinks that they might be the alpaca and llama. Hyrax and Jerboa are other candidates. Some scholars explain that we can consider rabbit and hare-like mammals to be cud-chewers because the regurgitate their partially digested food and eat it again later on or excrete partially digested matter and eat their first waste. Digestion is completed this second time around. This resembles the process of chewing the cud and can conceivably be considered as such. Likewise, one is required to examine fish for scales and fins (scales is enough, since there are no fish with scales and no fins. Vice versa, of course, there are [155]. It is forbidden to eat non-kosher fish [156]. MITZVA WATCH Think about this: If the Torah only prohibited fish without scales (for example) and not commanded us to examine the fish to see if it's kosher, would examine fish for scales to determine if they are kosher anyway. Why, then, is examining fish for its kosher signs a mitzva among the 248 positive members of the 613 club? The question, and the answer as well, is that there are some mitzvot that it was "unnecessary" for G-d to command us; we'd be doing them anyway. However, "G-d wanted to benefit Yisrael, therefore He heaps upon us Torah and Mitzvot", even when we'd do them anyway. This is the statement of Rabbi Chananya b. Akashya in the Mishna in Makot, the one borrowed for the end of each chapter of Avot. The positive mitzvot and prohibitions of kashrut interact as in the following example: A person goes into a restaurant for dinner and has a delicious meal. On is way out, he meets someone who asks him if the restaurant is kosher. He embarrassingly admits that he assumed it was but didn't check for a Certificate when he went in. He looks around and discovers to his relief that in fact the restaurant has a reliable hashgacha. He would be in no violation of the prohibitions, but he would be in non-fulfillment of the (spirit of the) positive mitzva to check for signs of kashrut. With birds, the Torah lists about 20 kinds of birds (not species, families, genus, etc. - kinds) that are not kosher [157]. All the rest of the birds are kosher. So how do know if a particular bird is in one of the forbidden families or not? Usually, the answer is TRADITION. We eat chicken etc. because we have an unbroken tradition that it is kosher. The comment made in the preceding paragraph about kinds of birds, as opposed to the scientific classification of today's biologists was meant to raise the foillowing possibility. Let's say that OREIV means raven and crow. There could very well be a bird that of Sages would place in the raven category that scientists would not. This could be because of different criteria applied to grouping different species. The kashrut status of animals, the guidelines for which animals can and cannot be cross-bred by Jewish law, and other halachic issues are determined by halacha, and not necessarily by biology's rules of taxonomy. Finally, the Torah specifies four types (8 families) of locust that we may eat. Checking their identities is a mitzva [158]. All other insects are not permitted to us. We have lost the ability of identifying kosher locust, so we don't eat any of them. Those with a desire in that direction will be able to clarify the issue with a Sanhedrin of the future. Some Yemenites claim they have the necessary traditions to identify the kosher varieties, and you can find directions of preparation and recipes for locust dishes (e.g. Crispy French-fried Grasshoppers) in some kosher Yemenite cookbooks. Next the Torah deals with the ritual impurity of "creeping things" [159]. Sh'vi'i - Seventh Aliya - 15 p'sukim - 11:33-47 Minding the laws of "purity" of food and drink is a mitzva [160]. (It is one of the details of these laws that "requires" us to wash for karpas at the Seder table, and in general before wet food, all year round.) Once again, the Torah presents the rules of the carcass of animals and the resulting ritual impurity from contact of various types [161]. The Torah reiterates the prohibition of eating "creepy things" [162], as well as worms and insects that infest fruits and vegetables [163], seafood and other life-forms that enhabit the water [164], and maggots that develop in rotting food material [165]. All of the above is meant to elevate the Jew's soul to the sanctity that G-d wanted us to attain. For us, there is a direct link between body and soul, the spiritual and the mundane. The laws of kashrut bring the point home. Haftara - 40 p'sukim -Shmuel Bet 6:1-7:17 The Haftara contains the story of Uza who touched the Aron to prevent it from slipping (as he perceived it) and was struck dead as a result. Basically, explain the commentaries, Uza's "sin" was excessive familiarity with the sacred Aron. This same behavioral flaw was responsible for the demise of Nadav and Avihu in the parsha, hence the choice of this portion for the Haftara. Rabbi Julian G. Jacobs in his A Haftara Companion makes a very astute observation. He note that Uza's father is Avinadav, a name that immediately reminds us of Nadav and Avihu. Is it possible, asks Rabbi Jacobs suggests that it is unlikely that the similarity in the names escaped those who chose the Haftara portions to match the sedras of the Torah. INSIGHT... Rav Yaakov Moshe Poupko explains that there are two main categories of sin — being to far away from the Divine, and being too close. The two identical goats of Yom Kippur symbolize the atonement for these two types of sin. One goat goes far away from the Mikdash, into the wilderness to find its end remote from the sacred. The other is offered as a korban whose blood is brought into the Holy of Holies by the Kohen Gadol. The goats are supposed to be as similar to each other as is possible. But look at how different the roles they play in the Yom Kippur service. King David, on the other hand, dances with joy before the Aron on its return to Yerushalayim. His wife Michal criticizes him for his "inappropriate" behavior, but she is wrong in this case. It is not easy to find the right way of expressing one's religious fervor without overstepping one's bounds and also without underdoing things. The Haftara also tells of the original plan for David to build the Mikdash, and then the prophetic message of Natan, that David will not, but his son Shlomo will. The House of David has a different meaning, the Davidic line. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 83 • The Debtor's Oath So many of us who are owed money have heard our debtor say to us, “I wish I had the money to repay that which I owe to you”. Very often we as individuals or in business feel frustrated by the feeling that the debtor possesses assets to be able to repay but we cannot prove it. Your friend Shimmy who sits next to you in the synagogue for fifteen years begins from week to week to tell you of the great opportunity he has to finally make a lot of money if he only had a small sum to invest. Or he would like to buy a house close to yours but he cannot make the final few thousand dollars to close the deal. Or his sick mother needs a desperate operation if only he had some money to pay for it. Finally after many weeks you discuss the matter of Shimmy’s golden opportunity to go into business with your wife. Her first reaction is “Darling, did you go to shool to doven or to talk. If you would have dovened like you are supposed to then Shimmy could not have asked you for this favor. I never liked his wife and I don’t trust them but since you are the business man in the family, do what you think is right.” So you lend Shimmy ten thousand dollars for him to invest in a sure thing. Every Shabbat morning as he sits down next to you in shool he holds up his fingers to indicate all is going exceedingly well but he just can’t tell you about the precise details. After a few months his fingers no longer make that exuberant sign and you begin to feel a little uneasy. There has been a “temporary setback” but things will work out. Finally after a few more months he says, “Can we discuss this after dovening”. You meet him after shool at the kiddush sponsored by the father of sextuplets and after Shimmy has fortified himself with a few Jack Daniels he says to you in a confidential whisper “Please swear that you won’t tell anyone, not even your wife. My wife will divorce me if she ever finds out what I did with our life savings, but I don’t want you to worry because I will repay you your ten thousand dollars, if it’s the very last thing I ever do.” When your wife hears this sad tale of woe including the solemn pledge not to tell Shimmy’s wife, your wife explodes and says “How come Shimmy’s wife just bought a new mink coat?” You look at your wife incredulously and say: “Are you sure she has a new mink coat. Maybe her cousin bought it for her. And don’t worry I will get you one too.” You have been had, but what can you do about it? For one thing you can stop talking to Shimmy during dovening. But what of a more practical nature can you do? What can a person do according to halachah in such an instant? There is a chapter in Shulhan Aruch Hoshen haMishpat called: “The Procedure For Administering The Oath To The Borrower [To Ascertain] If He Possesses [Assets]; A Ban Placed On Those Who Know If He [The Borrower] Has Assets; If He [The Borrower] Is Honest Or Dishonest; And If He Transferred His Assets By Gift." As can be seen from the title, there are times when the judgment debtor alleges that he desires to pay the judgment to the plaintiff, but does not have any assets to make the payments at the time and expects to obtain assets and make the payment at a future stated time. There are times when others know of the assets the debtor has, and there is a procedure for asking those people to come forward and testify about the debtor's hidden assets. There are times when a person is about to borrow money or go into business makes gifts to people close to him so that at the time that he is testifying, he can honestly say that he does not have assets. There is an oath that was instituted by the Geonim, who were the heads of the Jewish academies in Babylonia, the center of Jewish intellectual life from the sixth through the tenth centuries C.E. They saw that debtors were pleading that they had no assets to pay their creditors. Unless it was obvious that they were lying, there was nothing that the creditor could do, according to Torah law. The result was that borrowers suffered, since lenders were loath to lend to borrowers, knowing that the loan might not be paid back if the borrower pleaded that he had no assets with which to repay. In order to lessen this obstacle in the way of borrowing, the Geonim required a borrower who pleads that he cannot repay because he has no assets to take an oath. I have called this the "debtor's oath"; in these lessons it is referred to as the "debtor's oath" or just "the oath." As will seen, the oath was to be carried out in a manner similar to a Torah or Mishna oath, that is, while holding a sacred object. The theory was that even a person who might tell an untruth regarding his assets would not be likely to take a false oath. There are times when a debtor may allege that the assets he does have in his possession are not his, but belong to others. These lessons discuss when the debtor’s allegations are to be given credence and when not. It also discusses those persons who will not be administered the oath, either because they are believed when they state that they have no assets or, at the other extreme, because their oath is not to be trusted. There are some debtors who sometimes arrange fraudulent transactions to hide their assets, such as giving a deed of gift to a third party with an informal understanding that the third party will return the deeded objects to the debtor when he is no longer actively pursued by the creditor. As a corollary to this type of fraud there is also discussed the fraud that a husband wants to perpetrate on his wife regarding her kethubah, which is a lien on the assets of the husband. The kethubah is a document that is executed at the time of the wedding ceremony. It is in the nature of an instrument of obligation, whereby the husband undertakes to pay to his wife a specific sum if he divorces her, or that his estate will pay to her that specific sum if she is still married to him when he dies. The kethubah also contains other obligations that the husband undertakes to support his wife. The kethubah, as any other note of indebtedness, is subscribed by two witnesses, and generally conforms to the requirements of a note of indebtedness. The obligation becomes binding upon the groom taking a handkerchief (usually the rabbi’s) and makes a formal kinyan. The custom in Jerusalem is that the husband also signs the kethubah. IYH, in the next lesson we shall discuss how the oath is administered, priorities for after-acquired assets, and other topics dealing wit these issues. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.99 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on the commentary Meaning in Mitzvot on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org. CUSTOMS OF MOURNING After the tragic death of Nadav and Avihu, Aharon and his remaining sons are commanded to continue officiating as Kohanim, rather than conducting themselves as mourners (Vayikra 10:6). Since they are prohibited from letting their hair grow, we learn that ordinarily mourners are forbidden to cut their hair (Moed Katan 14b, SA YD 390:1). Other prohibitions applying to mourners include wearing shoes (YD 382), sitting on chairs (YD 387), and wearing laundered garments (YD 389). Shoes, chairs, neat clothes, and trimmed hair are four habits which are particularly connected to our sense of dignity and elevation. This is evident from a halakhic point of view from the fact that all of these are considered part of the special honor of kings. Three are mentioned together explicitly by the Rambam: “The king takes a haircut every day, and grooms and adorns himself with attractive and glorious clothes, as it is said “The king in his beauty shall your eyes see”; and sits on a royal throne in his palace.” (Rambam Melakhim 2:5). The dishonor of going barefoot is also implied in the very same chapter: “And he does not remove his shoe [in the chalitza ceremony] as it is said ‘she spits in his face’, and this is a disgrace.” (Melakhim 2:3). Not only the spitting but also the shoe removal itself is considered a disgrace, as we explained in our column on parshat Shemot. Another relevant halakhic parallel is the laws of Yom Tov, when we are supposed to look our best. Cutting the hair and washing clothes are forbidden on Chol HaMoed so that we will be sure to make these preparations for Yom Tov (SA OC 521 and 534). Indeed, the inclusion of the laws of mourning in tractate Moed Katan, which deals with the laws of Chol HaMoed, reflects the fact that the rejoicing of the holidays and the sorrow of mourning are in some sense opposites. SYMBOLISM OF HAIR AND SHOES Apart from their evident importance for grooming, hair and shoes have a particular symbolism in Chasidic thought which is also relevant to their role in mourning. Hair, which while emanating from the live head is inanimate and obscures – and adorns – the head and face is identified in Chasidic though with the aspect of judgment, which obscures yet makes bearable the Divine glance (see column on Purim). This aspect of HaShem’s providence is particularly evident at a time of morning. Shoes insulate us from the ground, which usually has the symbolism of lowliness and gross materiality (see column on parshat Shemot). The mourner is absorbed in grief and finds it hard to elevate his or her thoughts; in addition, the mourner may feel a special affinity to the earth where the departed is now buried. (Note that mourning customs begin at burial; and the Rema in YD 382:5 mentions a custom to go barefoot from the burial itself.) 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. Rabbi Asher Meir is writing a new on-line Q&A column on Jewish Business Ethics, "The Jewish Ethicist". See it at the JCT Center for Business Ethics, www.besr.org/ethicist, or at www.aish.com in the section on work. ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: I will be flying to Australia from the west coast of the US during sefirah time. I will depart Tuesday night and will arrive in Sydney early Thursday morning. Wednesday disappears. We follow the rule that we observe matters, such as Shabbat, in Australia, according to the local day (while it is Friday in the US). How do I count omer? I really do not have any Wednesday. Can I count Thursday day in place of Wednesday evening as if I had forgotten to count, and proceed from there? Answer: India accepts Shabbat and all other new days before Israel; Chicago accepts the days after Israel At what point do we draw the line and say that to the east is Wednesday (in your case) and to the west is Thursday? There are different opinions regarding the Halachic International Date Line (HDL). One of the important sources on the issue is Chazon Ish, O.C. 64. All agree that in all of Australia, days begin earlier than in Israel (and much earlier than LA). You actually have a Wednesday (Tuesday night, when you leave, is halachic, yom r’vi'i) and you should count before, or soon after, takeoff. As you approach Sydney, you will lose much of Wednesday day and all of Wednesday night (yom chamishi). Thus you will be unable to count omer with a bracha that day. You should indeed count Thursday morning (without a bracha) as you will miss the night before (see B’er Moshe 7:90). On subsequent nights, you may count with a bracha (Shulchan Aruch, Orach Chayim 489:7-8). (If you arrive over the Australian continent before alot hashachar of Thursday morning local time, count then with a bracha). There is a minority opinion that the HDL is 180° longitude from Jerusalem. If you cross that “line” before alot hashachar of Thursday morning, count without a bracha at that time (to do the mitzva on the night of yom chamishi, according to those opinions) and then again, in Australia, when you arrive (according to the opinions that it had still been yom rvi’i). I have seen poskim discuss losing a full day and what impact this would have on sefira and Shavuot (see Ohala Shel Torah, O.C. 72). Although the HDL could cause a day to be extremely short, the possibility of losing a full day is statistically impractical. It doesn’t seem to me that one needs 49 sunsets to have 49 days of sefira. As halacha has no choice but to set a HDL, there is no reason one can’t “jump” into a new day without a new sunset. “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) Why did the rabbi cry when he said: “Are there those among us who can acquire their world in a single hour (Avoda Zara 6b) Because something that can be acquired in a single hour can be lost in half an hour. - Rabbi Zeleg of Sharansk There is nothing more purifying than a stream of water. However, when such a stream is frozen, you can carve an idolatrous image upon it. - Rabbi Menachem Mendel of Kotzk All moral qualities require a certain degree of intent – except for humility. Because intentional humility cannot qualify as humility - Rabbi Menachem Mendel of Kotzk Rite and Reason by Shmuel Pinchas Gelbard Q Some count the Omer before Aleinu (Mishna B'rura) and others count it after Aleinu (GR"A).Are there reasons for these different opinions? A Counting before Aleinu allows the counting of the Omer to be as soon after nightfall as possible. (The sooner after dark that one counts, the more "complete" the counting is. Maariv, on the other hand precedes the counting because of TADIR - the more frequently done mitzva goes first, and because of the Sh'ma, which is a Torah command, whereas S'fira is "maybe Torah maybe Rabbinic in our time. Thus, counting before Aleinu, although it only means a couple of minutes earlier, is significant to make the point of T'MIMOT.) Also, the Kaddish after Aleinu can also be considered to "apply" to the post-counting Psalm. A Those who count after Aleinu make the statement that Maariv is one mitzva and S'firat HaOmer is its own separate mitzva, and the two should not be mingled. Also, if Maariv was davened a bit early, waiting until after Aleinu to count the Omer might be just enough to allow the counting to be done properly after nightfall. Q Why is the Omer counted while standing? A The bracha for a mitzva from which one derives no pleasure should be recited standing (Avudraham). A D'varim 16:9 states: "From the time the scythe begins cutting down the standing grain." The Sages add, "Read BaKama also as BaKoma, while standing. 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! Pirkei Avot At the Seder, we say that in every generation, a person must relive the experience of the Exodus, not just tell it in Once upon a Tima, a long time ago fashion. The first pasuk of the Torah reading of Shavuot morning tells us that on Rosh Chodesh Sivan - ON THIS DAY - we arrived at Sinai. Rashi points out that if this were just a story, it would say BaYom HaHu, on THAT day. The significance of ON THIS DAY is to teach us that we must constantly relive the Sinai Experience, not just remember it as an occurrence of the distant past. It follows from this that we are also to relive the experience of Bnei Yisrael, who in the course of 7 short weeks went from being a slave nation to being on the highest spiritual level, worthy of receiving the Torah from G-d They underwent accelerated program of self improvement that brought them from the 49th gate of TUM'A to the spiritual heights of Har Sinai. We must try for something similar. We should emerge from S'firat HaOmer as better people and better Jews than when we started the count. The best text to help in our quest for improvement is Pirkei Avot, which contains valuable lessons for living a true Torah life. And so the custom developed to read the chapters of Avot on the Shabbatot between Pesach and Shavuot. Originally, there were five chapters in Avot. And there are six Shabbatot between the Festival of Matzot and the Festival of Weeks. Our Sages collected Mishna-like writings and compiled a sixth chapter for Pirkei Avot. This sixth chapter speaks beautifully about a Torah way of life, making this chapter most appropriate for the Shabbat before Shavuot, the Shabbat Kalla of Bnei Yisrael. There wase now a chapter of Avot for each Shabbat of the Omer period. Some time later, the custom seems to have spread to rereading Pirkei Avot throughout the summer weeks, when the day is long and some people tend towards gossip and time-wasting activities. Those with the custom of learning Avot from Pesach until Rosh HaShana will have the opportunity to learn through it four times (with a bit of doubling up chapters as Rosh HaShana nears).This week, the first week after Pesach, we read/learn the first perek of Pirkei Avot. EP gave me the following and suggested that I put it in Torah Tidbits at an appropriate time. I'd say that the troubled times we live in qualify as appropriate for this prayer - especially, the week of Yom HaAtzma'ut. We thank you Mrs. EP. This Land is ours; G-d gave this Land to us! We who know the Torah, who have learned why the Torah starts from B'reishit, are terrified and frustrated by recent events in Israel. It is no surprise that the nations of the world call us thieves. They have even assigned the term "Palestinians" to Arabs in order to drive home the notion that we are thieves. The tragic disappointment is that we, His Nation, have not stood up and announced that We know Who created the World. That we have recognized His miracles, and we know that He has given the Land to us, the Jewish People. What can we do now? A first step is to cherish the Land, thanking Him for returning us to its borders, and begging Him not to take it away from us. The prayer, of unknown authorship, appears in ancient s'farim. If we say this prayer once a day, it can help us recognize the magnitude of the gift we have been given, and help us beseech the Creator not to take it from us, G-d forbid. May we soon merit the Complete Geula. Prayer to be recited by inhabitants of Eretz Yisrael Our G-d and G-d of our fathers, please help me to cherish Eretz Yisrael with all my heart, at all times, at every moment. Thus will I fulfill the mitzva of settling Eretz Yisrael, as it is written: "And you shall dwell there." And may I be forever joyous in living here, filled with enthusiasm, like that of a child happy to be reunited with his mother. This is the way our father Avraham felt about being here, and I am, after all, one of his descendants. Bless me, please, with this quality, so that I may atone for all the sins and transgressions of my whole life; and even those of earlier existences, as in the Wilderness, when I rejected the Land and caused grief for generations. And may the move here and its difficulties be an atonement for my soul. May I dwell here until the coming of Mashiach, speedily in our days, and may I cling to you in happiness. May I be among those of whom it is said, "Who is like Your people Israel, one nation in the Land." Bathe my spirit of the holy light of the heavenly Eretz Yisrael so that I may grow in sanctity until I merit seeing HaShem's glory with all the people of Israel. May I merit living in this Land, immersed in Torah and Divine service, praying without the distractions of this world. Enable me to do Your will with alacrity, without weakness or laziness, to embrace at least this one of the 613 mitzvot with great fervor. As our rabbis said, "Anyone who does even one mitzva fully, benefits much, enjoys long life, and inherits the Land." And, through this one mitzva will I merit all the others. May I never have any need to leave the Land all the days of my life - not I, nor my children, nor my children's children, forever. "For the Almighty will deliver Zion, rebuild the city of Judah, and they will dwell in the Land and inherit it. The descendants of His servants will take over the Land and those who love His Name will live in it..." Guide to EARLY Shabbat It's that time of year again. If this page is stapled with the rest of TT, try to remove it carefully; it will be more usable that way. This Torah Tidbits Pull-Out contains practical information, detailed explanations, and helpful, handy texts for enjoying your "Early Shabbat". In many communities, people "take Shabbat early" during the summer months when nightfall is relatively late and they would prefer to eat their Friday night meal at a more civilized hour, and to have a bit more time after supper to learn, go over the sedra, read, go for a walk, play a family game, etc. There are some halachic points to clarify about "taking Shabbat early". BACKGROUND The first Mishna of Brachot chapter 4, contains a dispute between the Tana Kama (the first unnamed opinion in a Mishna-dispute) and Rabbi Yehuda as to when the deadline for Mincha is. The Tana Kama says that one may daven Mincha until sunset. Rabbi Yehuda says that one may daven Mincha only until Plag Mincha. PLAG is 1¼ "halachic" hours before sunset. A halachic hour is a twelfth part of the day, calculated from sunrise to sunset. (There is another way of reckoning the day - dawn to stars out; we will, however, stick to the sunrise-to-sunset day for this piece.) By extension, the Talmud teaches that the deadline for Mincha for each opinion is also the earliest time for Maariv, and some other nighttime mitzvot. In other words, the T.K. says that the day ends and night begins at sunset and Rabbi Yehuda say PLAG begins evening, even though the sun is still shining. The Gemara presents us with an atypical resolution of this dispute - D'AVAD K'MAR AVAD, U'D'AVAD K'MAR AVAD - he who acts according to the one opinion, acts correctly, and he who acts according to the other opinion, acts correctly. It is ALMOST a take-your-pick situation. The machloket notwithstanding, all agree that one may not "take Shababat" before PLAG MINCHA. One may not light Shabbat candles (or Chanuka candles) before PLAG, nor say Kabbalat Shabbat & Maariv, nor make Kiddush. THE SHMA Although one may daven Maariv from PLAG (according to R.Yehuda), most authorities say that one does not fulfill his obligation to say the nighttime Sh'ma if it is said before sunset. (Stars-out is the beginning time for Shma.) Therefore, those who daven early must repeat the Sh'ma (all three passages) after stars-out. In other words, when one davens Maariv before dark (but after Plag), he says the full Sh'ma and its brachot as part of the davening, but not in fulfillment of the mitzva of reciting the Sh'ma at night. One objection to taking Shabbat early is that the Sh'ma in its Maariv setting is not said at its proper time. Although one will repeat it later, this is not ideal. Furthermore, it becomes too easy to forget to repeat the Sh'ma after dark. This pull-out and announcements at the end of "early minyan" are your reminders to say the Shma (and count the Omer) at the proper time. Try to remind each other in your family so that no one will forget these important mitzvot. ANOTHER PROBLEM Since davening Mincha after Plag is fine according to Tana Kama but NOT according to R.Yehuda, and davening Maariv before sunset is okay according to R.Yehuda but not according to T.K., it is "not ideal" (that's putting it mildly, to be kind to those shuls that do not follow this point) to daven both Mincha and Maariv between Plag and sunset. It is therefore proper to schedule an early minyan to begin Mincha about 15 minutes before PLAG. This way, Mincha can be said before PLAG (which is proper when Maariv will be before sunset), followed by Kabbalat Shabbat and Maariv, after PLAG. This would be consistent with Rabbi Yehuda's opinion. CANDLE LIGHTING Women must be reminded to light candles after PLAG, never before. Women should daven Mincha on their own (this is so year-round), light after PLAG, then go to shul for Kabbalat Shabbat (if they do). KIDDUSH Shuls that schedule their early minyan's Mincha after PLAG, not only enter into the contradictory situation mentioned above ("satisfying" neither the T.K. nor R.Yehuda), but also can run into another problem (depending upon timing). Once it gets "close" to dark, one should not begin a meal (nor say Kiddush) before saying Shma. In other words, if one has not made Kiddush before sunset (maybe even 5-10 minutes before that), then he must (should?) wait until dark, say the Sh'ma, and THEN make Kiddush (thereby defeating the purpose of "taking Shabbat early"). The idea is to say Kiddush well enough before sunset so that one is not in the "range" of Sh'ma time. If people are "sloppy" about this issue, they make taking Shabbat early less than ideal. A minyan that starts Mincha a half hour before J'lem candle lighting time will get people home for a "problem-free" Kiddush, if the people don't linger too much after shul. (They still have the Mincha-Maariv after Plag problem.) Technically, if one begins his meal "with halachic permission", he need not stop for Sh'ma or the Omer (they can be be said /counted after the meal). However, it is highly desirable that when the proper time arrives, families should interrupt their meals for Sh'ma and the Omer. This helps prevent forgetting later on, and also has a positive educational value for family and guests. Some say that when people say Kiddush and begin their first Shabbat Seuda early, they should make sure that some challah is eaten after dark as well. OTHER OBJECTIONS Some object to splitting a community by having two minyanim on Friday night. Others point out potential problems if a whole community takes Shabbat early and some individual members don't, specifically, lighting candles and doing other "melachot" after the community accepted Shabbat. Ask your Rav. Early Shabbat should be an enhancement of Shabbat, a fulfillment of Tos'fot Shabbat - but without being careless about Shma and davening. This handy pull-out will hopefully make things easier for you. Bring it to your Shabbat table and use it for the Sh'ma and then for counting the Omer. Remain sitting for the Sh'ma; stand for counting the Omer. ANOTHER FACTOR IN FAVOR The Oruch HaShulchan (HaRav Yechiel Michel HaLevi Epstein) introduces another factor into the equation which adds an additional positive spin to taking Shabbat early. He points out that we daven Maariv corresponding to the HECTEIR CHALAVIM V'EIVARIM, the slow burning of fats and certain parts of the day's korbanot on the Mizbei'ach all night. That's why we may daven Maariv all night long. But on Friday, the burning had to be done before Shabbat, i.e. earlier than the rest of the week. By davening Maariv earlier on Friday evening, we nicely match the corresponding procedure of the Beit HaMikdash. (It's not perfect because we're beginning Shabbat at that point, and the Hecteir Chalavim v'Eivarim was DAVKA before Shabbat. Also, to be consistent, we'd have to daven Maariv early on Friday throughout the year, which we don't. But it's a nice point anyway.) Taking Shabbat early for the right reasons, and being very careful about Sh'ma and the Omer can really add to KAVOD SHABBAT. The Time Chart for Fridays throughout the summer is not presented in the electronic version of TT. It is available in the hard copy. So too, the counting of the Omer for the next several Fridays, and the Sh'ma to say at the table when night falls. These are part of the hard copy. Parsha Pix Modified version of an old PP. In the upper-right is a representation of a dispute among commentaries concerning when the Eighth Day was. Some say it was the 8th day of Nissan, while others claim that it was Rosh Chodesh. See the Sedra Summary for a fuller explanation. Under the numbers is a calf, an EIGEL, representing the first of the Kohen's many korbanot on that original 8th day. Rashi and others say that it was an atonement for the other calf, the golden one. The ram next to the calf was the next korban he brought. The other animals are not depicted. Fire in the upper-left is the Heavenly fire that lit the fires of the Mizbei'ach, as well as the fire that killed Nadav and Aviihu. The wine in the negation circle is the prohibition of a kohen's drinking wine and them entering the Mikdash to perform Avoda. There is an interesting offshoot of this prohibition. See sedra summary. The purpose of the restrictions on the kohanim was L'HAVDIL, to distinguish, between the holy and the profane, etc. So too are the kashrut laws as to which animals we may and may not eat, for the purpose of distinction between AM YISRA'EL and the other nations of the world. The is a set of three kinds of kosher animals with a check mark (or vee, as it is called in Israel) and a set of non-kosher types with an X. Representing the mammals is the kosher sheep and the non-kosher camel. You see a scaly fish and a swordfish for the fish category, and a duck and an owl for our fine feathered friends. Above the owl and camel are a scale and a fin (of an airplane), representing the two signs of kosher fish. TTRIDDLES TTriddles are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the Chag of the week). The best SOLID solution set submitted each week wins a double prize — a CD from Noam Productions, located at 8 Malchei Yisrael in Geula and at the Rav Shefa mall, and a gift (game, puzzle, book, etc.) from Big Deal, located at 15 Malchei Yisrael in Geula, Rechov Lunz right of the Ben Yehuda midrachov in the center of town, and on Rabbi Akiva Street in Bnei Braq. Even if you can’t solve any, they are fun (and sometimes informative) to read about in the weekly TTriddles report (which is what you’re reading now). Last week's (Tzav-HaGadol-Pesach) TTriddles: [1] Cited for the good two, in contrast with 8 p'sukim later for the bad two [2] Why did the frog cross the road... without looking? [3] Steve Douglas or Ben Cartwright plus one [4] V'EILU HEIN: 2,3,4,8,10 vs. 1,5,6,7,9 [5] The yes & no shared by the 14th & 15th this year [6] Can refer to Shabbat or fast days [7] John Montagu borrowed from the idea from whom? [8] Usually last, this time it's first [9] 637 between a deer and a kid And the answers, please... [1] Hate to admit it - I cannot remember the solution to this TTriddle. If I think of it, I’ll let you know. [2] It’s really a dumb thing to do, to cross the road without looking. The frog in question must have been a DAM, TZFARDEI’A (as in the first two makot). [3] Steve Douglas was the character played by Fred MacMurray in MY THREE SONS (there were 380 episodes of the show). Ben Cartwright of Bonanza was played by Lorne Greene. He also had three sons (430 episodes - name the cook). Add one to connect to the Hagada’s Four Children. [4] V’EILU HEIN: is the introduction to the listing of the Ten Plagues. Divided the way they are in this TTriddle, plagues numbers 2,3,4,8,10 are attacks on the Egyptians by living beings: frogs, lice, wild animals, locust, and the first borns who were not only killed, but they attacked others in their panic and in an attempt to make sure the Jews were set free before the threatened tenth plague. The other five plagues were other types of affliction. [5] On the 14th of Nissan this year, we read Parshat Tzav. It contains the command to eat the Mincha offerings (except for that which goes on the Mizbei’ach) as MATZA, and the command not to bake them CHAMETZ. Similarly, the Torah reading of the 15th, i.e. the first day of Pesach, contains the prohibition of Chametz and the positive command to eat Matza. [6] V’ZOT TORAT HAMINCHA, as a play on words can mean, This is the Torah of Mincha. On Shabbat and fast days, when we have Torah reading, that phrase can be used. [7] John Montagu was the fourth Earl of Sandwich, to whom is attributed the invention of the sandwich (said to be the way he had his meals prepared, so that he’d be able to eat at the gambling table without the necessity of taking a break). We know that the idea of a sandwich preceded the earl by many centuries, from the time that Hillel made a Korban Pesach and lettuce on Matza, with a dab of Charoset, hold the mayo. [8] This time - the Haftara of Shabbat HaGadol - the pasuk V’ARVA LASHEM... is first. It is usually - well over a thousand AMIDAs throughout the year - the last pasuk. [9] A deer here is ADIR, as in ADIR HU. The kid is the CHAD GADYA. Between those two songs at the end of the Hagada is ECHAD MI YODEI’A. Add up all the numbers mentioned. Each number from 1 to 13 is mentioned twice in the opening question and answer of each stanza. 1 to 13 add to 91. Twice each is 182. Then we need to add 1, 2+1, 3+2+1... to 13+12+11+...1. That is, we need to find the sum of the frist 13 triangular numbers: 1+3 +6+10+15+21+28+36+45+55+66+78+91 which is 455. Grand total: 637 between a deer and a kid. This week's TTriddles: [1] Sh'mini's Motza"Sh imperative [2] The atoning endless wagon [3] Who would identify the FM as R? [4] Almost milk, mustard, and the donkey-hitter From the Desk of the Director Parshat Shemini describes how Aharon and his sons are to be inducted into the priestly service in the Mishkan. The opening passuk begins with the word “vayehi” - ‘And it was’ - indicating, according to Chazal, an association with something foreboding. What could have been so ominous on such an auspicious occasion? The Sforno notes that the very notion of having a Mishkan as an epicenter for the Divine Presence was in itself an indication of the calamitous downfall of every member of Bnei Yisrael after the Sin of the Golden Calf. For now each Jew’s individual potential to serve as the domicile of the Shechina was revoked. The specter of the Golden Calf was not to go away so quickly, either. For Aharon was to offer up for his inaugural sin-offering an “eigel” - the same animal with which he had almost brought about the total downfall of the people! So it is not surprising that Moshe had to urge Aharon to, “Come near to the Altar and perform the service of your sin-offering and … provide atonement for yourself and for the people.” Sometimes we need prodding to face up to our past. Sometimes, as leaders, we need publicly to confess our misdeeds. Sometimes, by confronting the same symbols we expunge the past and are ready to face the future. We not only cleanse ourselves but we are ready then to serve as the agents for expiating the iniquities of others. Sincerely yours,Menachem Persoff, Director, Israel Center NCSY B'YISRAEL NEWS Pesach with NCSY was truly a time to celebrate freedom from past oppression and rebirth in Eretz Yisrael. Via our “Gesharim” program for bar/bat mitzvah preparation, 50 kids, mostly secular Russian olim, went on a trip to Ein Gedi on the first day of Chol Hamoed. They came from Beit Shemesh, Netanya, Ramle, and Jerusalem. They experienced a taste of Pesach together, competing in games about the chag, enjoying Pesach foods, and having a good time —- which was otherwise lacking for them. In a similar vein, Beit Kharkov took 30 of their kids for a tiyul on Isru Chag to the Carmel. After a week of being hosted in the homes of madrichim and shlichim of the bayit, these olim enjoyed each other’s company in the great outdoors connecting with old friends. Stay tuned for info about our summer programs! Rabbi Michael Fredman, Director; Daniella, Ilana, Sara, B'not Sherut; (02) 566-7787 ext. 242 • fax: (02) 566-0156; ncsy_isr@netvision.net NESTO • Native English-Speaking Teen Olim While we did not appear on these pages for the past two editions, do not take that as a sign that NESTO was inactive. On April 1st, 18 NESTOers met at the “ampi” park in Beit Shemesh as the start of our local overnight Tiyul. After grilling a late dinner, the kids stayed until 11:30pm talking, catching, playing guitar, stealing Rabbi Silverman’s bike and just enjoying being with one another. Those who came from outside Beit Shemesh were housed in friends' homes, and arose refreshed the next morning for a Tiyul, led by NESTO parent Jeff Trapido on the Burma Road. After the Tiyul, kids enjoyed a game of Capture the Flag in a park, and then returned to their respective homes. Special thanks to Jeff Trapido for lending his expertise as tour guide, and to board members Aviella Trapido and Jeremy Saltan for brainstorming this overnight, and for working with our bat sherut to bring it to fruition. On April 15th, NESTO held their First Annual Family Picnic at Pinat Shorashim, located on Kibbutz Gezer. After arriving and receiving a tour of this innovative, creative educational theme park, the 80 participants were broken into groups and assigned the task of creating mosaic panels. Like all other projects at Pinat Shorashim, these will become permanent fixtures at the site, which NESTOers and their families can visit for years to come. A grilling bonanza followed the mosaic project, and the evening ended with mincha, all too soon. Next year a double-header softball game. Thanks to Steve Bernstein and Morey Schwartz of Pinat Shorashim for all their assistance. Thanks also to the anonymous NESTO family that financially helped to sponsor this event. We returned to Fiddlin' & Food this past Tuesday night to discuss the significance of dreams in Judaism, as well as the permissibility for “little white lies” within halacha. Don’t miss next Fiddlin' & Food in two weeks when Tzeitel and Motel finally get married! On April 24 Ilana Goldsheider, director of Kedma, and educator par excellance, will lead a meaningful pre-Yom Hazikaron program. Registration is now open for the Chashmonaim Shabbaton on April 27-28. The cost is 50NIS for members, 60 for non-members. Shabbat Shalom,Rabbi Silverman, Daniel and Ilana Meet one of the newer arrivals to NESTO from Beit Shemesh. Here's a Closer Look at Tamir Goldberg Q. Where did you make aliya from, when and why? A. I made aliya from Dallas, Texas, on June 15, 2000. I came for the same reason most kids probably come; I had no choice. But as a family we came for Zionistic reasons. We felt that Israel was the only place to be. I wasn’t so happy about moving at first, but I’ve made wonderful friends. Q.What is the most difficult part of your aliya? A. I’d have to go with school. The school I’m in now is a predominately Russian school. I had no idea of this, because nobody bothered to tell me. So there I am, basically the outcast. The learning is hard. Not so much because of the listening during class, the teachers are willing to stop and explain. The work and reading are the hardest, because in textbooks they don’t write with vowels. So as suspected my grades have gone down this year. Next year I hope to switch schools; where I will go is not so clear. Q. What has been one of the upsides socially for you since you’ve made aliya? A. I’m very thankful that I found NESTO, because in NESTO I met many people from Bet Shemesh that I had not known, plus it gave me a chance to get out and see people during the week. I guess I can say that because of NESTO I have many friends that I would not have had otherwise. Q. Now for the ever famous question, what vegetable would you be, and why? A. I wouldn’t be a vegetable, I am happy the way I am. Why be a vegetable? You can’t express emotion, have friends, move. Some people may think I’m unimaginative, but the truth is who would want to be a veggie? Even if I could I wouldn’t. 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. NEW at the Israel Center VISITORS' DESK •As previously announced in Torah Tidbits, a courtesydesk to serve visitors to Israel and to the Center (including people who live in Israel) is being set up. It will commence operation IY"H on Sunday, April 22nd. Interested in any of the Israel Center's tiyulim or other tiyul arrangements? Rivka or Sarah will be happy to assist you on Sundays, Mondays, Tuesdays, and Thursdays from 9:00am to 1:00pm. Call them at the Center, 566-7787 ext. 249. TIYUL TALK Now that Pesach 5761 is behind us, we can think about Shabbatonim and Tiyulim in the days to come. [1] Registration for the upcoming in-house Shabbaton is proceeding at a nice pace. Procrastination can lead to being told that we are sorry but the Shabbaton (or Tiyul) is full. Being on a waiting list isn't such fun. Look the next few pages over, make your decisions, and call us soon to reserve your place. [2] The Shabbat HaGadol - Erev Pesach-that-falls-on-Shabbat meals went well. Many people availed themselves of the convenience of not having to make those meals at home. And the food was good! So was the camaraderie. [3] Consider this a LAST CALL for the Birthpangs of Conflict tiyul. See page 18 for details and call ASAP. [4] And the other tiyulim on the following pages are also right around the corner, so don't delay on those either. LAST CALL •ONE DAY TIYUL with Barnea Levi Selavan • Tuesday, April 24 •Birthpangs of Conflict • To hear about an event is not the same as the participant retelling it where it happened.... We still live in a generation that can hear firsthand how it was, and we should absorb and pass this legacy on as much as we can. Bring your teenager with you! We will be granted the opportunity to hear from and talk to one of the Lehi fighters, and see where he fought! We will be at a key battle site of the Irgun that changed the face of Israel, and see a presentation about their contribution. We hope to hear from an Etzel representative. We will see a Hagana presentation and understand their role much better than ever before. We will see an Israeli armed forces weapons presentation, and appreciate that investment of energy, money and constant thought for our physical well being as we civilians go about our daily lives in the country. We will then go to a place that will present and draw it all together, and daven a heartfelt mincha. What a day. •Bring your own lunch •8:00am to 7:00pm •120NIS members (130 non-mem) Announcing our next Israel Center in-house Shabbaton Friday-Shabbat May 4-5 • Shabbat Parshat Acharei-K'doshim 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 Schocketini Caterers Theme: Kedoshim Tih'yu - Be holy: The sanctity of Interpersonal Relations Scholar-in-Residence: Rabbi Emanuel Feldman Featured Speaker: Rabbi David Jay Derovan, Director, Jewish Values Education Institute 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. Mystery Tiyul sponsored by Moadon Sanhedria in conjunction with the Israel Center, Wednesday, May 2 • Hints: 1) highest spot in center of country, 360°, 2) underground spot with camouflages exits. 3) Celebrate 100th birthday at a special location in a special way, two videos and an unusual tour 4) Still another surprise site for your enjoyment, understanding, and appreciation of our wonderful country... Shulamit's choices & Shulamit;s sweets • 8:00am to 6:00pm • Bring lunch • price: 80NIS (members, 100NIS (non-members) Shabbat & Shavuot with Young Israel and the OU Israel Center Full plus waiting listl. Call for last minute changes in availability - (02) 623 1361 Eilat at the Shalom Plaza •SUN thru THU, May 6-10 •Same wonderful 4-star mehadrin/shmita-l'chumra hotel, but... A TOTALLY DIFFERENT, NEW PROGRAM & EVENTS • leave 8:00am Sunday and return 6:00pm Thursday • Bring lunch for the first day • price: 1200NIS dbl. occ , 1300NIS (non member) Single suppl. add 400NIS Solar Energy Center at Midreshet Ben Gurion •Astounding view of Ramon Crater •from Aeriel Platform "The Mirpeset" •The Carpentry Shop •Alpaca Farm • Ayit •Aram's Pillars • The "Fugarot" • Marine Agricultre • Tour in Southern Shani Brook• Galaxy Glass Boat • Hai Bar habitat tour • DEKELDOME most northern location in world•Oceanarium - Underwater observatory• Eilat's unusual capture at Netafim; • see Borders from afar •World-famous Dead Sea Works • and more...• Evening programs, shiurim, lectures WOW! What a list!! Even if you've come with us to Eilat previously, you can come again since almost all of the sites are new and exciting. Monday, May 21 • Yom Yerushalayim Early afternoon tour of the Old City • Unusual program • Unique slide show • Lunch • Stories of Yerushalayim • Guided by Yair Shalev Watch for further details. Did you take a great tiyul over Pesach (or any other time) that you think would be of interest to the Israel Center family? If so, give us a call and tell us about it. You might see it on these pages some day. OU ISRAEL CENTER [The
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