TT 460
Shabbat Parshat T'TZAVEH • PURIM (J'lem)
15 Adar 5761 • March 9,10 '01

Halachic Times for Jerusalem

Correct for TT #460 • Ranges are for THU-THU, 13-20 Adar (MARCH 8-15)

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 - 5:07pm

Havdala - 6:21pm (Rabbeinu Tam - 7:00pm)

Earliest Shacharit • 4:54-4:45am

Sunrise • 5:54-5:45am (5:58-5:50am)

Sof Z'man Kri'at Sh'ma •8:51-8:46am (8:07-8:02am)

Sof Z'man Shacharit • 9:51-9:47am (9:21-9:17am)

Chatzot (halachic noon) • 11:50-11:48am

Mincha Gedola (earliest Mincha) • 12:20-12:19pm

Plag Mincha •4:32-4:36pm

Sunset •5:46-5:51½pm (5:42-5:47pm)

WORD OF THE MONTH

A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem.

The Molad of Adar was Friday morning (Feb 23), 4h 57m 9p. Deadline for Kiddush L'vana is half way to the next Molad, which is 14 days, 18 hours, 22 minutes after the Molad. That is Friday night (March 9), 23h, 18½m, which translates on the clock to approx. 11:00pm Israel Standard Time. This really means that if one hasn't said K.L. until Megila night, he can still say it all that night. Cloudy (or other reason) and didn't say it even then — K.L. can be said on Leil Shabbat (usually, we do not say K.L. on Friday night. When it is the last opportunity, it can be said then) until 11:00pm. After that, even though the Moon will appear full to our eyes, it is "officially" waning, and K.L. can be said only in the presence of a waxing moon (after a minimum number of days from the Molad).

On another note... According the the Midrash, Ora was the name of Esther's Wednesday maiden, Menucha was her Shabbat one. There were 7 all together, but the others had less memorable names I'd have to look up again.

The Serious Side of Purim

For those of you who have past issues of TT and decided to look up last year's Purim issue, you will have noticed that the title of the Lead Tidbit is the same. I thought of the title first, then looked up last year's TT to discover that the flash of inspiration for this year was not as original as I thought it would be. But then I decided to keep the title anyway. The content will be different, and that which might be similar, bears constant repeating. There is a point here that is vital to our future.

In case you still want a different title, take this: "In those days; at this time"

The basic story of Purim is that the lives of many Jews were threatened. That we were under threat for almost a year. That the threat did not materialize and we "escaped" unscathed. Let's say that we merited G-d's working behind the scenes and saving us from Haman and his ilk, But, it seems as if we did not have sufficient merit to be spared the year of fear and panic.

Purim 5751 ('91) marked the end of the Gulf War and our emergence from our sealed rooms. We traded gas masks for festive Purim masks. It seems that we merited being saved, but did not merit being spared a very nervous period when there was serious speculation about chemical warfare and worse. Did we rejoice when the Gulf War ended, or was it more like relief?

The same question can be put for the events of 2356 years ago - real joy or relief, which appears to be something less than joy. Of course, the Megila testifies to ORA, SIMCHA, SASON, and Y'KAR. But the question can still be asked as a hypothetical.

Back to the present. There are attacks and attempts on our lives almost every day. Some result in tragedy, others in the feeling of relief and thanks to G-d that no one was hurt. And when ONLY a few people are lightly injured? And when ONLY one person dies and 5 others are hospitalized? Etc. Etc. (make up your own scenarios.) And what tragic event - big or small - could not have been worse?

This is the serious side of Purim. Not the one we look at on Purim day itself. Maybe we need to face these thoughts on Taanit Esther or on Shabbat Zachor. And resolve to do something about the situation.

My point, I guess, is that we must realize that the Jews in the time of Mordechai and Esther had "problems" with their relationship with G-d (in anyway that can mean) and they succeeded in improving that relationship. At least in some significant way.

And we have to face this same kind of issue in our daily life. There are so many victims of Arab terror. Not just the ones who are killed, HY"D, or the ones that are injured.

Of course, we give a sigh of relief when we hear those words, "no injuries". But how many people who were not physically injured are hurt on a psychological level that can have serious repercussions for a long time.

We have to work on our Midot and Torah commitment so that G-d will no only save us from our enemy, but spare us from him as well.

Purim is a partial celebration. We were saved from the evil intentions of Haman. But we remained "enslaved" in exile, now with a Persian flavor. And when the next stage of the Purim redemption came along, most Jews did not take the opportunity to return to Eretz Yisrael and be part of the rebuilding of the Beit HaMikdash. Some how, we seem to return to this topic often. Sorry. But it's right there.

G-d took us out of Egypt with a specific purpose in mind - to give us the Torah and bring us to Eretz Yisrael to live a life of Torah here. What of those who said "thank you for the Torah but you can keep Eretz Yisrael"? That was Dor HaMidbar.

And the same thing has happened and continues to happen throughout Jewish History. Yes, we were saved. Yes, we survived. Yes, we will continue to survive. But WHY? For what purpose? We have to work on that question and its answers.

Back to the other point. Most attacks against Jews today in Israel could be worse. But they could all be a lot better too. Like not happen at all.

The proper solution will be a combination of wise politics, physical strength, and spiritual improvement. Part of Purim's greatness is the increased commitment on the part of the people to Torah - K'Y'MU V'KIBLU. That is a major part of the formula for real success.

May we merit not only saying, but actualizing LA'Y'HUDIM HA'Y'TA ORA V'SIMCHA V'SASON VI'KAR.

Sedra-Stats

20th of 54 sedras; 8th of 11 in Sh'mot

Written on 179.2 lines in a Sefer Torah

10 Parshiot; 2 open, 8 closed

101 p'sukim - ranks 35th (8th)

1412 words - ranks 35th (8th)

5430 letters - ranks 32st (7th)

T'tzaveh is a bit below average in length, but with longer than average p'sukim

Plus a 9-pasuk, 119-word, 449-letter Maftir (in Yerushalayim only)

MITZVOT

Contains 4 mitzvot; 4 positive and 3 prohibitions

Aliya-by-Aliya Sedra Summary

Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch.

Kohen - First Aliya - 14 p'sukim - 27:20-28:12

Moshe (his name conspicuously missing from this sedra) is told by G-d to command the people to take pure olive oil in order to light the Menora's lamps. The Menora, to be located in the main section of the Mishkan, outside the Parochet (the curtain that separated the Holy of Holies from the larger section of the Sanctuary, called the KODESH), shall be tended and kindled on a daily basis [98]. The lights shall shine from evening until morning, this being a perpetual law throughout the generations.

[SDT] The People of Israel are likened to the Olive - just as the olive shows its greatness (its oil) only after being crushed and squeezed, so too does Israel show its special qualities after being subjected to the trials and tribulations of Jewish History. And Israel is compared to the oil of the olive - just as oil does not mix with other liquids, but rather floats above them, so too the Nation of Israel does not (should not) mix with the other nations of the world. And if we remain faithful to G-d, we will rise above the nations (or pretend-nations) who seek to hurt us.

Moshe is next told to bring Aharon and his sons "front and center" to serve G-d as Kohanim. Special garments are to be made for the Kohen Gadol's glory and honor [99].

[Some say that glory and honor refer to G-d's and the People's, not (just) the Kohen Gadol's.]

Talented artisans are to do the work. The garments are: the Choshen (Breastplate), the Eifod (decorative apron or cloak), Me'il (robe or poncho), Kutonet (linen tunic), Mitznefet (turban), and the Avneit (belt or sash).

[Note: the Tzitz (forehead plate) and Michnasayim (short pants worn under the Kutonet) are among the garments but are not mentioned at this point in the narrative. This can be explained. The pants are for modesty, not glory and honor. And, perhaps, the Tzitz is for G-d's honor and to humble the Kohen Gadol, so it too isn't part of the list of the garments that are for the K.G.'s honor and glory.]

The artisans were to take the gold, dyed wools, and linen (for the purpose of making the garments).

[SDT] There are different meanings to the Torah's phrase "for honor and splendor". Ramban gives it a straightforward meaning - that the garments of the Kohen Gadol were for his glory. They were royal garments befitting the position of the Kohen

Gadol, who was like royalty. With his special garments, the Kohen Gadol projected a perfect image. The garments helped present the Kohen Gadol to the People with great, and appropriate dignity. This would help the People understand and relate to the Kohen Gadol as the vehicle of the Divine Presence among them.

On a different level, we can say that the objects of glory were G-d and the People themselves. When the Kohen Gadol wore his special garments, and the people see him in his splendor, then there is an increase in honor to G-d. The special garments also increase our awareness of the Sanctity of the Beit HaMikdash, and we are inspired to repent.

"Clothes make the man." In the context of the Beit HaMikdash, the Kohen in general, and the Kohen Gadol in particular, is himself filled with awe and will take his responsibilities more seriously. In addition, each specific garment reminds the Kohen (Gadol), and us, of a different aspect of Jewish Law and Life. Thus the Kohen's thoughts and intentions increase in purity.

Even without a Beit HaMikdash, we are affected by the lessons of many Temple- related mitzvot. One should dress especially nicely for Shabbat and Yom Tov. One's own clothes, even during the week, should reflect the dignity of a Torah way of life. Modesty and neatness, plus the positive message we project to others are all part of our daily deportment.

The Eifod is to be woven from yarn made of threads of gold, three colors of dyed wool (blue, purple, crimson - the colors and shades are the subject of centuries of debate) and linen in an intricate style. The Eifod has two shoulder straps. The belt of the Eifod is made in the same manner as the Eifod itself, and is an integral part of it (not a separate piece that was attached).

It is interesting to note that some of the furnishings of the Mishkan and some of the garments were explicitly to be "of a single piece", rather than attached. Not all the items of the Mishkan, nor all the garments, but the point is emphasized in the Torah for those items to which the rule must apply.

Two onyx stones (Shoham) were set on the shoulders, upon which were engraved the names of the tribes. These stones with the names serve as an eternal reminder for the Kohen Gadol.

[SDT] Talmud Yerushalmi states that the name of Binyamin was engraved on both shoulder-stones, BIN on one and YAMIN on the other. This idea is supported by the language of the Torah - "From six of their names..." rather than "six of their names". In V'ZOT HABRACHA, when Moshe is blessing the tribes, the Torah says of Binyamin that "he will dwell between the shoulders, "U'Vein K'teifav Shachen".

Levi - Second Aliya - 18 p'sukim - 28:13-30

Gold settings and chains are to be made for the Eifod. The Choshen is made in the same intricate syle and manner of the Eifod. It is rectangular which when folded (which was the way it was worn) made a square measuring 1 ZERET (a span, which is half an Ama) on a side. Gold settings were woven into the Choshen to recieve the twelve precious stones in four rows of three stones each. Straps and fasteners were made to firmly attach the Choshen to the Eifod. They must not be detached from each other [100]. The Urim V'Tumim (parchment with the Divine Names on it) was inserted into the fold of the Choshen, and gave the Choshen its miraculous powers.

[SDT] The letters of CHOSHEN rearrange to spell NACHASH, meaning "snake" but also meaning divination through the occult and black magic, powers in this world which are anathma to Torah and Judaism.

L'havdil, the Choshen is one of our legitimate tools for revealing hidden things. Significant that these opposite "forces"are actually two sides of the same coin.

CLARIFICATION... The yarn for the Eifod and Choshen was produced as follows: Six stands of T'cheilet-dyed wool (blue, opinions vary as to the shade) were twisted with a strand of gold to produce a thread. The same was done with Argaman-dyed wool (purple, blue-purple, other opinions) and gold, Shani-dyed wool (red, crimson) and gold, Sheish(white linen) and gold. Each thread was made of 7 strands - 6+1 of gold. Then the four threads were twisted together to form the yarn from which the Eifod and the Choshen were woven.

Note that these garments (and some of the others) were Shaatnez. Yet rather than be forbidden, it was a mitzva for the Kohen Gadol to wear these garments. No contradiction here. He Who said not to wear Shaatnez, commanded the K.G. to wear these garments. He who said that it is forbidden to slaughter an animal on Shabbat, commanded that the daily korbanot and the Musaf be done on Shabbat. He is the Boss. Forbidding something in general and commanding the same thing in a specific situation underscores the idea of G-d's mastery of all.

He's an idea about Shaatnez in general, and its use in the Kohen's garments in particular. This is not a reason for the prohibition or the use in Bigdei K'huna. It's just a point to ponder. Wool is the chief fiber from the animal kingdom. Flax is (or at least was) the chief fiber from the plant kingdom. Garments are the chief use of fibers. If so, we can say that one of the manifestations of human dominance over nature is our ability to take fibers from both plants and animals, process them and use them for our own benefit, comfort, and adornment. And taking the most prestigious of each kingdom, and weaving them together, and wearing garments made from the combination of wool and linen is one of the ultimate signs of our top position on the nature pyramid.

Comes the Torah and commands us that we have limits in this area (and others). Yes, we may take from nature to clothe ourselves. But not limitlessly. Not the ultimate demonstration of complete dominance. Because we do not completely dominate. Only G-d does. Perhaps, the prohibition of Shaatnez is a mitzva meant to humble us, if just a little.

But when G-d commands us to fashion garments for the Kohen Gadol for G-d's (and his) splendor, then the opposite is seen. G-d told us to purposely go "all the way".

It might be similar to not building a private dwelling that matches or surpasses the beauty of the Beit HaMikdash. It might be similar in message to giving Bikurim and T'ruma, etc. Think it over...

There are different opinions as to how the names of the tribes (really, it's the sons of Yaakov, rather than the tribes, since Levi and Yosef appear, rather than Ephraim and Menashe) were engraved on the Choshen. The diagram above is the opinion of Chizkuni (a Rishon from France who lived more than 700 years ago. He wrote a commentary on the Torah based on Rashi.)

Rashi, however arranges the names in order of birth, so Reuven, Shimon, Levi, and Yehuda are on the same stones, as are Yosef and Binyamin. Rashi puts Dan, Naftali, Gad, and Asher before Yissachar and Zevulun.

Rambam has the same arrangement as Chizkuni, but he puts the names Avraham, Yitzchak, and Yaakov on the Reuven stone, and the words Shivtei Y'ah on the Binyamin stone.

Note that in addition to the names of the tribes, there are additional letters that spell the names Avraham, Yitzchak, Yaakov, and Shivtei Yeshurun (another name for Bnei Yisrael). These additional letters are added to each successive stone so that each stone will end up with six letters engraved on it (according to Chizkuni).

All letters of the Alef-Bet are now represented, so that the Kohen Gadol can receive Divine communication via the Urim V'Tumim and the letters on the stones of the Choshen, which were illuminated and then interpreted by the K.G.

Shlishi - Third Aliya - 14 p'sukim - 28:31-43

The Me'il was made of T'cheilet wool (some shade of sky blue). Its neck was especially reinforced to prevent tearing, which is prohibited [101]. This prohibition applies to all the Kohen's garments, but is commanded in the context of the Me'il. The hem of the Me'il was adorned with gold bells and multi-colored pomegranates of wool and linen.

The TZITZ was to be made of pure gold with the words KODESH LASHEM, Holy unto G-d, hammered out as raised letters from the Tzitz. The Tzitz was secured to the Kohen Gadol's head by bands of T'cheilet wool.

The Kutonet - tunic and the Mitznefet (or Migba'at) - turban - were made of pure linen.

The Avneit, belt was woven from the wools and linen. There is a dispute as to whether only the Kohen Gadol's belt was Sha'atnez or those of all Kohanim as well.

Some say that the Urim V'Tumim had the 42-letter version of the SHEM HAMEFORASH. In the second Beit HaMikdash, ther Kohen Gadol wore all 8 garments, but there was no URIM V'TUMIM in the Choshen

[SDT] The Avneit was 32 Amot long, approx. 16m of belt. It took a long time to put on and it produced a large bulge that the Kohen always felt when he put his arms at his sides. Similarly, the Kohen's turban was wound from 16 Amot of linen strip and probably "sat heavy" on the kohen's head. Sources say thata kohen saw his turban whenever he raised his eyes. Similarly, the Kutonet was almost floor length and long sleeved, so the kohen always noticed his garments during Avoda. This "guaranteed" that the kohen would have proper Kavana during his sacred service.

For Aharon's sons (and all active kohanim), there were four garments - tunic, turban, belt, pants. The regular kohen's garments were also for honor and glory. Aharon and his sons were to be dressed in their garments and anointed to serve as kohanim. The linen pants of the kohanim, from waist to knees, was for modesty. Rambam says there were loops at the waist for a rope-belt. Rashi says the Michnasayim resembled boxer shorts in that they were not tight-fitting.

R'vi'i - Fourth Aliya - 18 p'sukim - 29:1-18

The consecration ceremony for Aharon and his sons is described in this portion. Sacrificial offerings included a bull (this very first offering in the Mikdash is the symbolic father of the Golden Calf and came as an atonement for that sin) and two rams, various types of matza-crackers made from flour and oil. The kohanim-to-be immersed in a mikve and were dressed in their special garments. They were anointed with special oil.

Chamishi - Fifth Aliya - 19 p'sukim - 29:19-37

The intricate details of the seven-day ceremony for the Mishkan are presented. The Kohanim are required to eat the meat of the sin-offering and guilt-offering (Chatat and Asham). This command applies not only during the consecration ceremony, but is a mitzva for regular Temple service [102]. Many of the procedures of the first week of offerings were "one-shot-deals". Other practices became standard operating procedure.

Shishi - Sixth Aliya - 9 p'sukim - 29:38-46

Daily procedures on the Altar are to include the sacrificing of two lambs as Burnt-Offerings, one in the morning and the second one in the late afternoon. These daily sacrifices are accompanied by flour and oil "mincha" and wine for libation. [This mitzva of the T'midim is mitzva 401 from Parshat Pinchas.]

In response to our consecration of the Kohanim, HaShem Himself will sanctify the Mishkan, the Altar, and the Kohanim. "And I will dwell among the People of Israel and be their G-d" (29:45). This pasuk is the companion of the pasuk that began the whole portion of Mikdash. In that first pasuk, the idea of G-d living among us, so to speak, and not merely in the Sanctuary that we construct for Him, is alluded to by the grammar of the word in the pasuk - B'TOCHAM. In this pasuk at the end (almost) of the instructions for making the Mikdash and everything in it and about it, the matter is spelled out.

Rabbi Yaakov Auerbach z"l points out that the G'matriya of that whole pasuk is 2449, the year from Creation in which the Mishkan was first dedicated.

After undertaking the construction of the Mishkan and everything involved with it, so to speak, we now have a clearer picture of things than we had with the initial command.

Sh'vi'i - Seventh Aliya - 10 p'sukim - 30:1-10

The Incense Altar is to be constructed of acacia wood, 1 amah wide by 1 amah long, by 2 amot tall. It is to be plated with gold and adorned by a decorative border of gold. Two gold rings were attached to opposite edges for the carrying poles, themselves made of wood covered with gold. This Altar was placed in front of the Parochet and was used primarily for the daily offering of incense [103] (and for part of the Yom Kippur Avoda), in the morning when the Menora was tended. Incense was offered towards evening too. No other use of the Golden Altar was permitted [104].

There is a dispute as to whether the Golden Mizbei'ach was hollow or solid. All agree that the Copper Mizbei'ach was hollow. It was filled with earth each time the people encamped. Not so, the Gold Altar. Some say that it was a solid block of acacia wood, covered with gold. This gave it a stability and strength it would not otherwise have. Others insist that the description of the top of the Mizbei'ach as a GAG, roof, implies it was hollow.

For Jews outside Yerushalayim... Your Maftir is the repeat of the last 3 p'sukim in T'TZAVEH and your Haftara is from Yechezkeil, 43:10-27. The last several chapters of Yechezkeil deal with the prophecies of the Beit HaMikdash of the future. The specific portion for T'tzaveh has many points that are parallel to points in the sedra. In Jerusalem, there is a special Maftir and Haftara.

Maftir - second Torah - 9 p'sukim - Sh'mot 17:8-16

In Yerushalayim (and some say in a few other places as well) the real Purim day is Shabbat this year. Although there is a Rabbinic Ban on reading Megila on Shabbat (the same ban that resulted in no Shofar on the first day of Rosh HaShana this year, and in no Lulav & Etrog on the first day of Sukkot), there is no such ban on the special Torah reading for Purim. Therefore, the 9-pasuk "other" Amalek portion from the end of B'shalach that everyone reads this year on Friday to three people, we read as Maftir in a second Sefer Torah on Shabbat Purim in Jerusalem. Women who missed ZACHOR last Shabbat (men too, but less definite that it will do the trick) should have KAVANA to fulfill the mitzva of ZACHOR when listening to VAYAVO AMALEK. If women are obligated on ZACHOR, then this passage also qualifies to fulfill that mitzva. Unlike Parshat Zachor last week, which contains three commands to us concerning Amalek, this Purim portion tells the original story and contains G-d's declaration that He will also fight against Amalek, so to speak.

Haftara - 33 p'sukim -Shmuel Alef 15:2-34

The Haftara for Shabbat-Purim is a repeat of the previous Shabbat's Haftara for Parshat Zachor. It consists of the command through the prophet Shmuel to King Shaul to destroy Amalek, and of Shaul's incomplete compliance with his orders.

The Maftir tells us what we must do. The Haftara shows us what happens when it isn't done properly. Megilat Esther shows us what happens when it is done right. But the battle goes on... until the time of Mashiach.

When Zachor and Purim are days apart (as they usually are), we note the connection to the stories of Yehoshua and Amalek, Shaul and Amalek, and Mordechai and Amalek. All three are from Rachel Imeinu, and Mordechai, who "repaired" some of the damage caused by Shaul's misplaced mercy and acquiescence to the people's wishes, are both from from Binyamin.

This year in Jerusalem, the story with Shaul actually replaces that of Mordechai on Purim day, and the contrast is all the more burning.

Purim M'shulash - Trippple Purim cont. from last week

ZEICHER L'MACHATZIT HASHEKEL, to commemorate the Half Silver Shekel, give before Megila reading. Minimum is a half shekel. Custom is to give 3 half-shekel coins. Also a custom to add to the 1.50NIS to equal the value of the original Silver Half Shekel, 10 grams of silver, somewhere from 8-10NIS.

Megila. Thursday night & Friday morning, like the rest of the Jewish world. Higher priority than in regular years for reading-hearing Megila with a Tzibur.

Matanot La'Evyonim. To be done on Friday. Without the busy-ness of the Seuda and Mishlo'ach Manot, one can and should do an extra nice job on this important Purim mitzva. Make this mitzva a priority (as it should be every year).

Seuda & Mishlo'ach Manot. Main observance is on Sunday. Because of varying opinions on the subject, some have the custom of giving a token Mishlo'ach Manot (two different food items to one person) on Friday and on Shabbat as well. Similarly, the main Seuda is Sunday. Some also will have a modest seuda on Friday before noon. On Shabbat, the custom is to add something special (extra fancy dessert, side dish, wine) to the main Shabbat meal. Some try to schedule the Shabbat meals to add an extra meal in honor of Purim. This can be accomplished by splitting lunch. Fruit and appetizer, for example, then bench. Go to early Mincha (just a suggestion). Then come back, wash for HaMotzi again (should be on Lechem Mishna) for the main dish and dessert. Token Purim observances on Shabbat should not be too overt. Sunday is the "real" Seuda. Some finish before dark. Others say that there are Kabalistic reasons to extend Seuda into the night even when it is the 17th of Adar.

Al Hanisim Not on Thursday night of Friday. Yes on Friday night and Shabbat, in davening and Birkat HaMazon. One does not go back if omitted. Can be said before the concluding pasuk of the Amida if forgotten in its regular place. Similarly, in Harachaman section of benching. No Al HaNisim on Sunday. Some say it as a Haracham for the Purim Seuda. ENJOY!!!

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: If the prohibition against meat and milk is based on the Biblical passage: "You shall not cook a kid in its mother’s milk", why does it apply to chicken? We don't get milk from chicken, so how could that ever happen?

Answer: The prohibition of meat and milk is a chok, a commandment whose reason is not readily apparent. Chazal taught that “kid” and “mother” are examples of meat and milk, but there are laws based on the choice of words. R. Akiva learns from the three-fold repetition of “a kid” that fowl and certain other animals are excluded from the prohibition. R. Yossi Hag’lili says that it applies to any mammal which requires shechita. According to him, only species that have no mother’s milk (like fowl) are excluded (Chulin 113a). R. Akiva and R. Yossi also argue if there is a rabbinic prohibition on meat and milk (ibid., 116a). The halachah is like R. Akiva, that the Torah prohibition of eating meat and milk that have been cooked together applies rabbinically to fowl (Shulchan Aruch, Yoreh Deah 87:3). The reason for the rabbinic prohibition is that if people become used to eating the meat of chicken in milk, they are likely to forget the aforementioned distinction and eat beef cooked in milk.

Some of the regular stringencies of meat and milk apply to fowl as well. One cannot eat fowl and milk together even if they were not cooked together, cannot have milk on the table when he is eating fowl without a separation (ibid., 88:1), and must wait up to six hours between eating fowl and dairy (ibid., 89:1).

There are, however, some differences. We learn from the three-fold repetition that the prohibition is not only eating meat and milk cooked together, but also the act of cooking itself and deriving benefit from it. When eating is prohibited only rabbinically, then cooking and deriving benefit are permitted (ibid., 87:3). Thus, one could, for example, cook fowl and milk together in order to sell to a non-Jew. (Of course, the pot would then be unfit for cooking food for a Jew).

“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

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

Whoever said that one must pray with a whole heart?

Perhaps it is preferable to pray with a broken heart?.

- Rabbi Uri of Strelisk

It is said that stories can help put you to sleep. I say stories can help wake you up.

- Rabbi Nachman of Bratslav

Fear of G-d without joy is not fear at all, but melancholia.

- The Baal Shem Tov

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.

WOMEN AND HAVDALAH

Many Acharonim mention a custom that women don’t drink wine from the cup of Havdala, unless a woman herself makes the blessings (MB 296:6). The SHLAH explains that this is because of the sin of Adam and Chava. According to one tradition, the Tree of Knowledge of good and evil was a vine, and Chava drank of the wine and then offered some to Adam. This wine was also a “havdala”, but a very negative one: it ushered in not the beginning of the work week but the entire era of the curse of man (cited in Taamei HaMinhagim).

Yet a popular tradition says that the reason is that women who drink from havdala will grow a mustache! What is the connection between these two explanations?

Rav Nachman of Breslav teaches at length the significance of men’s facial hair. We can understand his explanation if we recall that Chasidut sometimes likens man to the sun, and woman to the moon. The sun is the source of all the earth’s light and energy, yet it is impossible to look at it unless it is obscured. Likewise, the face of the man, which symbolizes the revealed aspect of HaShem’s radiance, is partly obscured by beard and peyot so that we are able to endure its glow (Likutei Torah Hilkhot Giluach).

It logically follows that the face of a woman, which symbolizes the reflection of the Divine Light and its manifestation in this world, should not be obscured, since on the contrary, it is this illumination which we are constantly endeavoring to augment.

The weekdays and Shabbat are also likened to the sun and the moon. The weekdays are the time of actively creating holiness; Shabbat the time of passively receiving and reflecting holiness. The seemingly mundane activities of the work week are the veil which obscures the immense sanctity our acts generate when carried out according to Torah. Havdala acknowledges the distinction between these two times of the week; it ushers in the time of the obligatory obscuring of the light of the sun.

But Chava’s havdala did the opposite. While humans can never directly perceive the Divine Light unless it is veiled in our mundande existence, HaShem created the world with the potential to be an ideal mirror or expression of His radiance - according to its own level. This would have been achieved on the very first Shabbat, were it not for the first sin.

So while havdala is meant to demarcate the necessary diminishing of the light of the sun, which enables us to carry out our weekday activities in holiness, Chava’s havdala demarcated the tragic diminishing of the light of the moon, impairing the ability of this world to reflect and absorb holiness. Normal havdala recalls the hair on the face of a man; Chava’s havdala suggests the idea of hair on the face of a woman. It is only appropriate that a woman who sought to re-enact Chava’s original havdala wine would be requited by growing hair on her face.

Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. He is also directing the Jewish Business Response Forum at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions.

THE JERUSALEM INSTITUTE OF JEWISH LAW

Rabbi Emanuel Quint, Dean

Lesson # 78 - MISHNA OATHS - Oath #8: Shopkeeper's Oath

We now skip over to what I have designated as Oath #8, the oath taken by a shopkeeper to win his case. We omit: Oath #5, the oath taken by a person who has been robbed (which was partially covered last week); Oath #6, the oath of a wounded person (which was also partially covered last week); and Oath #7, the oath of a person whose opponent is suspected regarding oaths.

Assume the following situation: Reuven works for Shimon and Shimon now owes Reuven $100. Instead of paying Reuven the $100, Shimon tells Reuven to go to the store owned by Levi and purchase merchandise there for $100. There is no question that Shimon gave such instructions to Levi. Either both Levi and Shimon admit this arrangement or there were witnesses present when such arrangement was made. Thereafter Reuven demands $100 from Shimon alleging that Levi did not give Reuven any merchandise. Simultaneously, Levi demands $100 from Shimon alleging that he delivered $100 worth of merchandise to Reuven. There are no witnesses to the transaction. Shimon could have protected himself by instructing Levi not to give any merchandise to Reuven until he obtained a receipt from Reuven, or that witnesses be present when Reuven obtained the merchandise. It is therefore Shimon who has brought the consequences upon himself by failing to make such instructions a prerequisite before Levi delivered the merchandise to Reuven.

The fact that Reuven takes the oath does not affect the rights of Levi, and the fact that Levi takes the oath does not affect the rights of Reuven. This is true since each Reuven and Levi can plead that he does not have any confidence in the oath of the other.

The Rabbis of the Mishna instituted oaths so that both Reuven and

Levi will obtains judgment against Shimon for $100 each.

The oaths may not be taken until there has been pleas in Beth Din made by Reuven and Levi which contradict each other as to whether the merchandise has been given by Levi, the shopkeeper to Reuven the employee of Shimon. The oath that each must take must be in the presence of the other. Obviously one of the two is lying, either Reuven or Levi. It is felt that if they had to take the oath in each other’s presence, there might be a certain amount of embarrassment for the one not telling the truth to take an oath in the presence of the person who knows the truth. This requirement is waived if it is not possible to assemble them both together, as when one is overseas for an extended trip.

The aforesaid laws apply if there was a course of conduct between Shimon, the employer, and Levi, the shopkeeper, whereby Levi paid the debts of Shimon by supplying merchandise to the employees of Shimon, and then Shimon, from time to time repaying Levi for the merchandise supplied to the employees.

Shimon may at any time cancel the arrangement and then if Levi supplies merchandise to the employees of Levi he cannot seek reimbursement from Shimon.

If Shimon, advances moneys to Levi, and in the presence of Reuven instructs Levi to give to Reuven a sum certain in merchandise upon Reuven making such request, and all present consent to such procedure, then Reuven has no further claim against Shimon. If Reuven denies having received the merchandise, Levi is believed when he pleads that he gave Reuven the merchandise.

Assume that Shimon does not tell Levi to give Reuven a set sum but rather that his instructions to Levi is to give Reuven whatever amount of merchandise he says is due to him. If Reuven is not now in the jurisdiction to state how much he received, and Levi pleads that he advanced $200 in merchandise to Reuven, Levi will obtain a judgment for that amount without having to take an oath. It is Shimon who exposed himself to the danger of the open-ended claim of Levi.

If Beth Din is convinced that the shop-books of Levi are reliable, in that he makes contemporaneous entries of all his transactions as they occur and Levi is honest, the shop-book will be admitted into evidence to prove the truth of the entry. Thus in all of the above cases, if Levi produces his shop-books and even if he has no present recollection of having give the merchandise to Reuven, Levi will obtain a judgment for the amount of his shop-book entry. If Beth Din is not convinced that the shop-books of Levi are to be relied upon, they may still be used by Levi to refresh his recollection of events that occurred.

Levi pleads that Shimon instructed him to provide Reuven (and other employees) with merchandise, which Levi did. Shimon denies having given such instructions. Reuven acknowledges that he received $100 worth of merchandise from Levi in return for the work he did for Shimon. Shimon takes a hesseth oath and is free of liability to Levi. Levi pleads that Shimon instructed him to advance $100 to Reuven, and Shimon admits that he instructed him to advance $60, and Reuven admits receiving $100 in merchandise from Levi. Shimon may take a Torah oath of partial denial, (Oath #1) as to the $40 and will not have to pay the $40. If Shimon pleads that he recalls instructing Levi to supply $60 in merchandise and does not recall the other $40, since Shimon cannot take an oath of denial regarding the $40, he must pay it to Levi. If Shimon denies having given any instructions to Levi and Reuven denies having received any merchandise from Levi, then Shimon has no liability to Levi and need not even take an oath.

If in all of these situations the role of Shimon is that of a minor who entered into the foregoing type of arrangement with Levi and Reuven, then there are two views. One view is that Shimon should be treated the same as an adult employer. There is also the view that Reuven takes the oath and collects from Shimon, the minor, but that Levi will not be able to collect, even with an oath, unless he has some other proof.

If Shimon denies having given any instruction to Levi and Reuven denies that he received anything from Levi, then Shimon has no liability to Levi and need not even take an oath.

The subject matter of this lesson is more fully discussed in Vol. III, Ch.91 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

Parsha Pix

The sedra begins with the command to take pure olive oil (upper-left) and use it to light the Menora (top-center) daily in the Mikdash, so that it will burn (at least) from evening until morning.

The shell in the upper-right hand corner is Murex Trunculus, the snail which is thought, by a growing number of scholars and rabbis, to be the source of T'CHEILET, mentioned often in our sedra in connection to the garments of the Kohen Gadol.

The gemstones under MT are for the CHOSEN. 3 of the 12 are shown here.

Of course, that's the Kohen Gadol on the bottom-left. This is one of Davka's Judaica Graphics (highly recommended for fine Jewish clipart).

The silhouettes of the bull and two adult male sheep (a.k.a. rams) are the inaugural korbanot of the kohanim. The matza represents the Mincha offerings that accompanied the animal sacrifices. Most, but not all, Menachot were halachically matza.

At the bottom are two lambs for the twice-daily T'MIDIM. Although the mitzva to bring the T'midim is learned from Parshat Pinchas, the T'midim are also mentioned here in T'tzaveh.

Above the lambs is the Golden Altar, a.k.a. the Incense Mizbei'ach and the Inner Altar. The command to make this Mizbei'ach does not appear in T'rumah with the rest of the main items of the Mishkan, but rather in T'tzaveh.

Which brings us to the shirt with the number 6 on it which is a KUTONET SHEISH. This is a play on words, sheish meaning both linen and the number 6. The linen "yarn" for the KUTONET was spun from 6 threads, so that the play on words is not only in this ParshaPix but in the Torah as well.

The shape top-left (between the Menora and the olive oil bottle top) is a dodecahedron. That's a geometric solid with twelve faces, each of which (in this example) is a pentagon. A dodecahedron with each face marked with the name of a month could have served as the PUR that Haman cast to determine in which month to carry out his plot. The regular dodecahedron is one of only 5 Platonic solids (meaning all faces and angles the same)

TTRIDDLES

The TTriddles page has been done on Davka Writer these past several weeks. More and more of TT will be switching over to that program.

Last week's (T'RUMAH) TTriddles:

[1] THE PUNNY MATERIAL (page 5, column 2)

[2] The sense not directly involved with the main four (6/2)

[3] This week’s link to last week’s final pasuk (27/2)

[4] 1215 CT (or maybe 703.125 CT) (30/2)

[5] For serving Amaretto to how many? (BackPage IV, column 1)

[6] The only real you among the thous (IV/1)

[7] Unusual pasuk: ABCDEABCDEABCDEFDGHI (III/1)

[8] Mishkan Anatomy (II/1}

And here are the solutions...

[1] Linen. It is called SHEISH and for the fabric of the Mishkan, Parochet, Masach, and Masach of the Courtyard, each thread was made of 6 strands. (Or was it the strands that were made of 5 threads?) Either way, the name of the material is a play on words, or a pun.

[2] The “four” mentioned was not just the other four senses, but it refers to the four main items in the Mishkan (maybe the TTriddle should have been more explicit) - ARON, SHULCHAN, MENORA, MIZBEI’ACH HAZAHAV. Each one highlights one sense. Shulchan (Lechem HaPanim) - taste. Menora (light) - sight. Mizbei’ach (Incense) - smell. Aron (from between the two K’ruvim on the Kaporet the Voice of G-d was heard by Moshe - sound. The sense not directly involved with the main four items of the Mishkan was touch.

[3] The last pasuk in Mishpatim mentions the 40 days and 40 nights that Moshe spent on Har Sinai receiving the Torah. Baal HaTurim points out that the word T’RUMAH is made up of the letters MEM (forty) and TORAH.

[4] The ARON’s dimensions were 2.5 by 1.5 by 1.5 amot. Although an amah is usually six t’fachim. there is a dispute as to whether the amah of the Mikdash was 5 or 6 t’fachim. If it was 6, then the volume of the Aron was 1215 cubic t’fachim (CT). If, however, it was only 5 t’fachim, then the Aron’s volume would have been 703 and an eighth CT.

[5] Amaretto is an almond-flavored liqueur. The appropriate cups to serve amaretto would be G’VI’IM M’SHUKADIM (Sh’mot 25:33,34), meaning “decorated” cups. Commentaries say that the decoration was in the design of an almond flower, hence the term M’SHUkadim. There were three cups per branch of the Menora, that’s 18, and another 4 on the main stalk, for a total of 22 - which is how many people you can serve amaretto to.

[6] In the many commands to make the items for the Mishkan, the singular form V’ASITA is used. The only exception is the command to make the ARON, V’ASU is the plural form. (As is the general command to build the whole Mikdash.) So the Aron is the only real YOU among all the other THOUs.

[7] The unusual pasuk is 25:35, which has a 5-word phrase, repeated, and repeated again. The letters in the TTriddle represent distinct words. Check out the pasuk (and its almost-repeat in Vayaqhel).

[8] Many terms used in the building of the Mishkan are also parts of the body, hence Mishkan Anatomy. TZELA, side of the Aron, of the Mizbei’ach, and rib, PANIM, the face of the Menora, of the K’ruvim, the Lechem HaPanim, and face, PEI’OT, corners of the Shulchan, and sideburns, YAREICH, base of the Menora, side of the Mishkan, and thigh, KANEH, branches of the Menora, and esophagus, SAFAH, edge of the Mishkan’s covering section to which the loops and buttons were attached, and lip, RAGLAYIM, the legs of the Shulchan, and legs, ROSH, tops of the wall planks, and head, KAPOT, spoons (little shovels) of the Menora, and palms, KATEIF, the sides of the eastern face of the Mishkan enclosure on either side of the entrance, and shoulder, TA’B’OT, rings on various items for inserting the carrying poles, rings to connect wall planks, and cartilage rings around the windpipe. And, who said it was only human anatomy. K’NAFAYIM, wings (of the K’ruvim), and wings, KARNAYIM, corners of the Mizbei’ach, and horns. I’m sure I missed a few. Sol’n report & solver-acknowledgement elsewhere, I hope.

This weeks TTRIDDLES

[1] If it is an ad...

[2] The Aramaic linguistic demonstration of Hoshea's exchange statement

[3] This year's Chanuka-Purim Parsha Switcheroo

[4] It's probably his English birthday this week. That would explain it.

[5] Sam Crawford's Purim

[6] Haman leads & Mordechai rides Sir Barton

[7] Mr. Peeble and Ogee. Ring a Bell?

[8] A port city advisor

[9] No'ach, Avraham. Eisav, Yaakov, Lavan, Chamor, Yosef, Yehuda, Moshe, Amalek, Yitro, and the ? and the ?

[10] Who in the Maftir; what in the Megila?

From the Desk of the Director

On Purim we make quite a fuss of dressing up. Yet, it is known that the Hebrew word for garment, “beged,” is associated with the word “boged,” meaning ‘traitor.’ This implies that what we wear can disguise or betray the real person within. So what can we say about Aharon’s cloak described in this week’s parsha Te-tzaveh?

This cloak incorporated around the hem golden bells and pomegranates, ostensibly to signal Aharon’s approach to the Mishkan. To quote Rabbeinu Bachya, Aharon thus offered a courtesy to the King by giving advanced notice of his arrival.

This signal was supposed to induce in Aharon a feeling of submission before the Almighty. However, the bells were also intended to invest the High Priest with the “honor and glory” due to a royal personage. How then could Aharon feel humbled before Hashem and also feel the greatness of his position…? Let us learn from the Megillah.

For Achashverush, his lavish dress represented the cloak of the divine, as he attempted to take for himself the glory due to G-d. Aharon similarly dressed, however, first knocks on the door, as it were, symbolizing to all that his high office is dependent on Hashem’s beneficence. His clothes perforce set him apart from the people, yet Aharon reminds us that in the presence of the Supreme Majesty, he is one of the people and we are all as one.

Sincerely yours,

Menachem Persoff, Director, Israel Center

NCSY B'YISRAEL NEWS

Our ongoing learning together with the Giv'at Brenner High School continues.

Last Thursday, 40 students, under the auspices of Lichyot B’yachad, went to Giv'at Brennr and picked up their learning from where they had left off last visit. This time we were privileged to be accompanied by Rav Dov Singer, Rosh Yeshiva of Yeshivat Mekor Chaim, one of our school participants.

This past Shabbat was the first Shabbaton for Makom Balev Netanya. Twenty kids from the Southern Netanya town of Dora were treated to Shabbat with an all-star staff of NCSY madrichim. They had a wonderful Shabbat experience, and only wanted to know when the next one will be.

Saturday night’s ZULA was alive and hopping 'til the wee hours of the morning. A steady flow of 150 teens of all ages converged to hear the musical sounds of “CHOLOT” and the ever-fascinating wisdom of Harel Hetzruni. Just drop in!

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 need more volunteers

NCSY’s 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. ext. 245.

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; (02) 566-7787 ext. 242 • fax: (02) 566-0156; ncsy_isr@netvision.net

NESTO

Our pre-Purim program with guest speaker Shprintzee Herskovits not only combined a good time with good learning, but also promoted the kids to think more seriously about what true leadership means, and how to define happiness.

Next week Fiddlin' & Food convenes with the topic of Miracles. A perfect follow up to Purim and entr?e into Pesach. 7:00 in the ZULA, the program begins at 7:45 p.m.

NESTO participated in giving out mishloach manot to the elderly and housebound through the aegis of Yad Sarah. Kol HaKavod for all those who participated.

Our next Shabbaton is only one week away! Be sure to bring your signed parent permission slip, and money to the Israel Center by Wednesday, March 14th. There will be no guaranteed spots after that date. We have an AMAZING program planned - you don’t want to miss this one!

The first NESTO parents event will take place in Beit Shemesh on Motzie Shabbat, March 24th. 8:30pm in the home of Chani and Gabi Saltan. In a switch from Beit Shemesh kids coming full force to Yerushalayim every week, we are looking for a strong showing of Yerushalmi parents in Beit Shemesh for this get together. Our speaker will focus on the topic of raising teen olim. For directions and more information please contact our office. Reservations are not required, but are requested.

Our trip to the Golan is being planned and possible tour guides contacted. Save the date for this spectacular overnight- April 1 & 2. Prices to be announced next week.

Shabbat Shalom,

Rabbi Avi, Daniel and Ilana

This week our guest interviewee is a junior in the Fuerst School in Beit Shemesh, where where he lives. Let's take... a Closer Look at Yoni Myers

Q. When did you come to Israel, and from where? Can you also tell us why you came?

A. I was born in Cape Town, South Africa. At the age of three I made aliyah with my parents and sister. My parents knew that the day would come when they could share the Jewish dream of aliyah. Their approach was, “The sooner the better.”

Q. What makes living in Israel difficult for you?

A. I sometimes feel like I can act spontaneously when I want to go somewhere. It is as if the earth here holds a greater gravitational force. If I wanted to travel, besides the financial consideration, I would have to take into account the dangers of the current situation, sunburns, dehydration etc.

Q. You like to speak about philosophy in NESTO. What would you like to share with us about your view on the world?

A. I feel that we have surpassed our ancestors a great deal in the low level in which we are living. I feel the average person today is as knowledgeable, as self-controlled, and as intelligent as an animal who lives by pleasures and thrives on its needs.

Q.If you could be a vegetable, which vegetable would you be?

A. Shall I compare myself to a vegetable of some sort? I shall compare myself to some unripe melody which name stands unknown.

NESTO is 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

TIYUL TALK

[1] Registration for our next in-house Shabbaton continues at a steady pace. Don't be left out. We will IY"H hold the number of participants down to 75-80 to maximize the efficiency and free-flow of the Shabbaton.

[2] Read page 18 carefully, because there are 7 different items listed there, only two of which have their own flyer-pages.

[3] Registration for meals on Shabbat-Erev Pesach (April 6 & 7) is also coming in. Session 1 (let's call it that) is Friday night - candle lighting at 5:27pm, Mincha at 5:45pm. The meal will be at 7:00pm. Session 2 is Shabbat morning. Shacharit at 6:30am, meal at approx. 8:15am. The morning meal will be split with benching and a mini-shiur so that we can begin Seuda Shlishit before the end of Chametz-eating time. Each meal will have Chametzdik HaMotzi, but the rest of the food will be Pesachdik. The "pressure" in the morning will be for the second HaMotzi, but the meal itself will be more leisurely. Cost will be $20 p.p. per session. Advance registration only. Geared for families, couples, singles.

[4] We also plan to have davening and meals on the second days of Yom Tov (Sunday night, Monday morning Apr. 8,9 and Motza'ei Shabbat, Sunday morning Apr. 14,15.) Second Seder will be $30 for adults, $15 for students (subsudized). Other meals, $20 and $10.

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.

Join us for our upcoming 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 Shockettino Caterers. 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.

Save these Dates

Thursday, April 19 with David Magence. From Remembrance to Remembrance. Chamber of the Holocaust and pre-State Old City

Tuesday, April 24 ONE DAY TIYUL with Barnea Levi Selavan. Birthpangs of Conflict. Exploring the roots of the events and ideological movements of the pre-State era that came together on 5 Iyar 5708. Hear & see the story from different views, several surprises along the way. We will visit places that have been right under your nose, and you didn't know they were there.

Wednesday, May 2 ONE DAY TIYUL. Mystery Tiyul... Sponsored by Moadon Sanhedria — Hints to come...

Sunday thru Thursday, May 6-10. Eilat at the Shalom Plaza. Same wonderful 4-star mehadrin/shmita-lhotel, but... A TOTALLY DIFFERENT, NEW PROGRAM & EVENTS.

Sanhedrin Tiyul & Shabbaton. Friday to Sunday, May 11-13 • see page 20

Monday, May 21 • Yom Yerushalayim • Details to come. Something Special in honor of Jerusalem

Young Israel + Israel Center = Shabbat + Shavuot. Friday thru Tuesday, May 25-29 • see page 19

Yes, it's Purim this week. And then the Torathon, and then the Shabbaton, and then Pesach, and then Yom HaSho'a, Yom HaZikaron, Yom HaAtzma'ut, Pesach Sheni, Lag BaOmer, and Yom Yerushalayim, with a couple of Rosh Chodeshes thrown in. And only after all that does Shavuot come... But it's always good to plan ahead

The pictogram to the left was found in an archeological dig somewhere in the Galil. It loosely translates as follows: (additional information was added to fill in some of the blanks) The Israel Council of Yisrael Hatzair and the OU Israel Center are pleased to present... Shavuot 5761 at the Lavi Kibbutz Hotel Friday to Tuesday, May 25-29 • 4 nights, 5 days Tikun Leil Shavuot • Simchat Yom Tov • Oneg Shabbat. Scholar-in-Residence: Rabbi Emanuel Quint Mehadrin Kosher cuisine • Shmita L'Chumra. All meals from Friday dinner thru Tuesday breakfast (plus light lunch on Friday). Rich & varied menu in honor of Shabbat and Yom Tov. Indoor swimming pool • Tiyul Sunday morning. Price: 1270NIS ($310) p.p.f/b (dbl. occ.) - members Non-members - 1310NIS, ($320) Add 250NIS for single supplement Leave Friday 9:00am, return Tuesday 5:00pm Round-trip transportation, pick-up at Israel Center (22 Keren HaYesod) Heichal Shlomo, 58 King George Street "The Pinsker", 22 Pinsker Limited number of rooms in new wing available (max. 3 people per room - other rooms can take 4 people) to be distributed in order of payment. Reserve early. Call Yisrael Hatzair to reserve: 02- 623 1361Mail to: P.O.B. 7306, Jerusalem 91072 (checks should be made payable to Yisrael Hatzair)