TT 459 Halachic Times for Jerusalem Correct for TT #459 • Ranges are for THU-THU, 6-13 Adar (MARCH 1-8) 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 - 5:02 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. At least two readers pointed out the same thing from this column of last week. If last Thusday was the 29th of Shvat, and the moon was not visible on Thursday night (which it wasn't), then with a Sanhedrin, it would not have made a difference that the moon was also not visible on Friday night - Shabbat would have been automatically declared Rosh Chodesh Adar. My statement that Rosh Chodesh would have been Sunday was based on the assumption that Friday would have been the 29th of Shvat. Then the non-visibility of the moon on Leil Shabbat would mean a Sunday Rosh Chodesh. Kiddush L'vana. 3-day people said it last Monday night. Many will probably say it this Motza'ei Shabbat. Weather permitting, it is a perfect time for many other opinions. This Friday is 7 Adar, the traditional date of Moshe Rabeinu's birth and death. The 8th of Adar is the earlier possible date for ZACHOR, since the 14th cannot fall on Shabbat in our fixed calendar. Sedra-Stats 19th of 54 sedras; 7th of 11 in Sh'mot Written on 154.8 lines in a Sefer Torah 9 Parshiot; 4 open, 5 closed 96 p'sukim - ranks 38th (9th) 1145 words - ranks 45th (10th) 4692 letters - ranks 41st (9th) Overall rank: 42nd in the Torah T'ruma is a short sedra with very short p'sukim (especially in words per pasuk) • Plus a 3-pasuk, 47-word, 178-letter, 3-mitzva Maftir MITZVOT Contains 3 mitzvot; 1 positive and 2 prohibitions. From Everest to Marianas The title of this lead tidbit could have been From the Heights to the Depths, but the way it is now might help you in your next game of Trivial Pursuits. Mount Everest's summit is the highest point on Earth, and the Marianas Trench (or Trough) in the Pacific Ocean is the lowest point on the surface of the Earth. Second introductory paragraph: On Shabbat Zachor we can read T'tzaveh (58.8% of the time), Vayikra (30.2%), Tzav (6.7%), or T'rumah (4.3%). We have been periodically reporting the unusual features of this year's year-type. Fast on a Friday. Purim M'shulash. Motza"Sh Seder. Only kind of year with no Shabbat Chol HaMoed at all. And the rarest of the Sedra-Parsha combinations, T'RUMAH - ZACHOR. Last time Zachor was read with T'ruma was 24 years ago. Next time (scheduled) is 20 years from now. Rare as it is, let's take a message from the combination. Build a Mikdash, says the sedra. Remember Amalek and its ongoing battle against G-d and His People, says the Maftir. Kind of opposites, if you think about it. The holy endeavor of building the Beit HaMikdash brings to mind the highest level of Jewish existence for Klal Yisrael. Widespread Torah learning and observance. Return to Eretz Yisrael. Peace and Prosperity. A great relationship with G-d. Torah. Eretz Yisrael. Mikdash. That's why we came out of Egypt. That's why we exist as a nation. We become the prey of Amalek when we are weak, spiritually more so than physically, when we have strayed from the proper path, when we have distanced ourselves from G-d. As happy as the results of Purim are, we must always ask why we were subjected to the threat of anihilation at the hands of Haman. And why so many Jews were killed during the Crusades. And by Chmelnicki's cossacks. And by the Nazis. These and others are our darkest periods in our history. What a contrast! How high we sometimes rise. And how low we often sink. In the repetition of the Yom Kippur Musaf, this study of extremes is presented in drastic form. Picture our greatest moments, with the Kohen Gadol performing his holiest tasks, with the People hearing the Divine Name and reaching the greatest heights of T'shuva and spirituality. Follow the description of the Kohen Gadol as he successfully emerges from the Holy of Holies. And right after the soul-rousing and uplifting song of Mar'ei Kohein, plunge into the story of the Ten Martyrs. If the stories alone do not tear your heart, then the contrast to the previous section of the davening will. Mikdash and Amalek. They don't come further apart. Yom Kippur reminds us that our challenge in life is SUR MEI-RA, VA'ASEI TOV. Become the kind of Jews that will merit the building of the Mikdash and G-d's Presence among us, and the end to the continual suffering from Amalek. Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch. Kohen - First Aliya - 16 p'sukim - 25:1-16 G-d tells Moshe to tell the People to donate materials in amounts that "each person sees fit". The donations were to be of gold, silver, copper; dyed wools (blue, purple, red), fine linen; goats-hair fabric, red-dyed sheepskin, Tachash skins; acacia wood; oil for light, spices for the anointing oil and the incense offerings; gemstones for the Eifod and the Choshen. "And they shall make for Me a Sanctuary, and I will dwell in their midst" [95]. This well-known pasuk constitutes the mitzva to build the Mishkan in that generation, and the Beit HaMikdash in later times. Each time the Mishkan was taken apart, transported, and reassembled, the mitzva was fulfilled. It was fulfilled by Shlomo HaMelech and his generation, and by Ezra HaSofer and his generation. It will be fulfilled IY"H when the third Beit HaMikdash will be built, IY"H in our own time. [SDT] Some commentaries interpret the word B'TOCHAM as within each person of B'nei Yisrael, not just in the midst of the People. MITZVA WATCH Rambam gives 14 rules for the counting of the 613 mitzvot. Rule #12 is that it is not "appropriate" to count as separate mitzvot those commands that are part of a more all-encompassing mitzva. Therefore, Rambam does NOT count among the 613 the mitzvot to make the Aron, Menora, Shulchan, Altars, etc. since they are included in Building the Sanctuary. In other words, ALL of the details of the building of the Mikdash are included in one single Mitzvat Asei. Other mitzva-counters disagree. E.g. Ramban counts the making of the Aron as a separate mitzva (but not the other sacred vessels). G-d will show the various forms that the work should take as models for the people to follow in M'lechet HaMishkan, the sacred task of building the Mikdash. The first specific command is that of making the Aron (Holy Ark). It is to be made of wood, plated with gold inside and out. Four gold rings are to be fixed to its sides to receive the Carrying Poles (themselves made of gold-plated wood). The Carrying Poles, once inserted into the rings, may never be removed [96]. MITZVA WATCH Note that although all the positive commands related to the details of each of the vessels are included within the "super-mitzva" of building the Mikdash (and everything in it), this prohibition is counted separately. In other words, the commands to make the Aron, to plate it with gold, to attach rings, to make poles, to put a decorative border around the top of the Aron, to make the lid, etc. etc. are all part of the mitzva to make the Sanctuary. The prohibition of removing the carrying poles is its own mitzva. The "Testimony" (the LUCHOT - Tablets) shall be placed in the Aron. Clarification: Some commentaries describe the ARON as three nested, open-top boxes - an outer box of gold, a middle box of wood, and an inner box of gold which had a rim to cover over the thickness of the wooden box, so that only gold would be visible both from the outside and inside of the ARON. There are different opinions as to how thick the gold plating was. [SDT] And you shall TAKE for Me a T'RUMA, rather than GIVE. Commentaries note in various ways, that giving to G-d, so to speak, is really something that one gains from, be it the honor of giving to such a lofty endeavor as building the Mikdash, or the Divine promise that one will be rewarded with wealth for giving generously to worthy causes. Either way, the verb, 'to take', is an appropriate substitute for 'to give'. Even the word for giving (as in the half-shekel, Parshat Ki Tisa), V'NAT'NU, and you shall give, is a palindrome, reading the same backwards as forwards. This hints at the concept that he who gives, receives. Levi - Second Aliya - 24 p'sukim - 25:17-40 A thick, solid gold lid (called the KAPORET) is to be made for the Aron. From the lid are to be formed two Cherubs facing each other with their wings spread out above the lid. Communication from G-d will be from "between the two K'ruvim" Think about this... It seems a bit strange, does it not, that we would be commanded to make the K'ruvim in light of the strong prohibitions against graven images. And more so, if we note the chronology of the events in the months following the Exodus - specifically, that the command to build the Mikdash followed in the wake of the Golden Calf fiasco. The "answer" is that G-d is the Boss. He says no graven images - then we don't. And the Golden Calf is the ultimate affront to G-d. He commands us to make the K'ruvim, then we do. There are many examples of this idea. Lighting fire is forbidden on Shabbat. In the Mikdash it is required. Piku'ach Nefesh situations require it. This is not contradictory. This is recognizing G-d's mastery of the world and our commitment to follow His commands. A special table of gold-plated wood shall be made; a frame and decorative border to the frame are to be made of gold. Four gold rings are to be attached to the legs of the table as receptacles for the carrying rods. Shelves and supports for the shelves complete the Shulchan. The Lechem Panim (Showbread) are to be placed on the Shulchan at all times [97]. MITZVA WATCH This is not considered just a detail of the making of the Shulchan, but as its own mitzva. The mitzva involved baking 12 special loaves (they were halachically matza) on Friday to replace the previous week's loaves on Shabbat. Tradition records a weekly miracle that the one-week-old Lechem HaPanim was found to be fresh by the kohanim on duty who shared in eating it. This mitzva makes the statement that we should not view food as just the physical necessity that the rest of the world sees it as, but rather we are challenged to add a spiritual dimension to even the most mundane of our human activities. The Lechem HaPanim are the model; our laws of kashrut, brachot, and more help us achieve the spiritual levels of this concept. In the Shabbat Zmira KI ESHM'RA SHABBAT, we sing that G-d gave a Torah-mitzva to the Kohanim to put the Lechem HaPanim on the Shulchan on Shabbat. Therefore, we are forbidden to fast on Shabbat (except for Yom Kippur). In other words, G-d did not include a food in the Temple service just to feed the Kohanim. G-d is showing us, so to speak, the potential spirituality of food. Take this lesson, He says, from the Mikdash into your homes. Food is not incidental to Shabbat; it is a significant part of our observance of Shabbat. (some Chumashim put Shlishi here) The Menora is to be made of solid gold, one continuous piece, a central branch with six side branches (3 on a side), decorative orbs, flowers, and cups adorned the ends of each branch, with additional ones on the central branch. The Menora's utensils were also made of gold. Additionally, there was a 3-step platform that was used by the Kohen when he tended and lit the Menora. In fact, the Kohen would be able to reach the oil lamps even without the platform, but climbing onto the platform allowed the Kohen Gadol NOT to raise his hands above the level of his forehead, because of the TZITZ which he wore. (It was considered disrespectful for the K.G. to raise his hands above the TZITZ.) The steps also made tending the Menora more comfortable. Sources tell us that G-d had to show Moshe a fiery form of the Menora so that he would see how it was to be formed. [SDT] All parts of the Menorah were integral to the whole; none was "merely" attached. Torat Moshe applies this to the People of Israel and, from a play on words, says that even Jews who have strayed from Torah and mitzvot are part of the whole. Shlishi - Third Aliya - 14 p'sukim - 26:1-14 The MISHKAN (the term is used for the whole structure as well as the first fabric covering) was a roofless structure covered by three layers of coverings. The first was called the Mishkan and was made of 10 panels of woven fabric made from 3 different colors of dyed wool, plus white linen. Five panels were attached to form one section; similarly for the other five panels. The two sections thus formed were linked with buttons of gold through loops of blue wool, the buttons being attached to the edge of one section and the loops woven onto the edge of the other section. The weave of the Mishkan included images known as K'ruvim. Above the Mishkan was an 11-panel covering (sections of six and five panels joined with copper buttons) made of goats' hair. The Mishkan was decorative; this covering, known as the OHEL, was utilitarian, affording protection from the elements. The OHEL and MISHKAN covered the sides of the Mishkan as well as the top. The topmost covering (some say it was just on the top, not the sides; others say it too draped down the walls of the Mishkan) was made of red-dyed sheepskin and the skin of the Tachash. (The identity of the Tachash is in dispute; some say that it was an animal that existed at that time only, specifically for the purpose of making the MICHSEH, the top-covering of the Mishkan.) FOR YOUR INFORMATION... The Mishkan, as described in the Torah, functioned for the 40 years of the Wilderness (actually 39 years), and the first 14 years in Eretz Yisrael (in GILGAL), the years of conquest and settlement. After that, a stone structure - with the same dimensions - was made in SHILO to replace the gold-covered wooden wall sections. The three coverings were the same, as were the furnishings inside the Mishkan. The Mishkan stood in SHILO for 369 years. After ELI HAKOHEN died, the Mishkan was set up in NOV (13 years) and then (after Shmuel's death) in GIV'ON (44 years). That's a total of 480 years, from Y'TZI'AT MITZRAYIM until the first Beit HaMikdash. R'vi'i - Fourth Aliya - 16 p'sukim - 26:15-30 The walls of the Mishkan were gold-plated wooden boards. Each board had two pegs to be inserted into silver foundation sockets. Boards were joined by square gold rings through slits at the top of the boards; connecting rods through rings mounted on the sides, above and below their mid-lines; and a central bolt through the center of the boards, internally. There were to be 20 boards each for the north and south walls, eight on the west. The east was open, covered by a special curtain. [SDT] Rashi brings a Midrash that Yaakov Avinu foresaw with Divine Vision that wood would be needed by his descendants upon their departure from Egypt. He brought saplings with him to Egypt which he planted and ordered his children to take the wood with them when they left Egypt. Chamishi - Fifth Aliya - 7 p'sukim - 26:31-37 A woven curtain (like the first covering of the Mishkan) was to be hung from four gold-plated wooden pillars to separate between the Holy of Holies and the main hall of the Sanctuary. This curtain is called the PAROCHET, and gives its name to the curtain which we place on the Aron Kodesh in shul. Their functions are not the same; their names are. [sdt] Rashi says that PAROCHET has the connotation of a partition (as opposed to a curtain covering an entrance), similar, says Rashi, to the word PARGOD, something that separates a king from his subjects. MA'ASEI CHOSHEIV, explains Rashi, is highly skilled weaving (could it be embroidery of a sort?) which results in different designs on each of the two sides of the fabric. The Aron is to be put into the Holy of Holies. The Shulchan on the north wall opposite the Menora on the south wall are placed outside the Parochet in the main section of the Mishkan. (The custom is to place the Chanukiya on the south wall of the shul, to remind us of the Menora of the Mikdash.) A curtain similar to the Parochet was to be hung across the entrance of the Mishkan. This MASACH is to be hung on five wooden pillars plated with gold, fitted with golden hooks, and inserted into gold foundation sockets. The Parochet and Masach were woven from yarn which consisted of 6 threads each of the 3 colors of wool and white linen, i.e. 24 threads in the yarn that was used for this purpose. Some commentaries say that each curtain hung from hooks on the supporting pillars. Others say that a rod was inserted at the top of each curtain and the rod was suspended from the hooks on the pillars. This would allow the Parochet and Masach to hang evenly without sagging. Shishi - Sixth Aliya - 8 p'sukim - 27:1-8 The Mizbei'ach (Altar) is to be made of wood, plated with copper. It is a square with raised corners. All vessels and utensils for this Altar were to be made of copper, as are the rings for the carrying rods. This Altar was outside the Mishkan, in the courtyard of the Mikdash and was used for most of the sacrifices. (Unlike the internal, golden, incense Altar - not mentioned in this sedra). The Torah says that this Altar was 3 amot tall. R. Yehuda says: understand it as it is written. R. Yosi says just as the internal Altar is twice as tall as it is wide and long, so too is this one. It measures 5 amot sq. therefore, it is 10 amot tall. But the Torah says three? That is from its SOVEV (seen in the picture just above the carrying rods.) Aron, Shulchan, Menora are 1,2,3 in T'ruma. Then the structure of the Mishkan, then the External Altar. Internal Altar doesn't come until T'tzaveh - after the garments of the Kohanim. The Washing Basin and its Stand don't show up until the beginning of Ki Tisa. Sh'vi'i - Seventh Aliya - 11 p'sukim - 27:9-19 Linen curtains were to be made, as were wooden columns, decorated (not completely covered) with silver. The courtyard curtains were to be hung from silver hooks on these columns. Each column was supported by a copper foundation socket. An entrance curtain was to be woven in the style of the Mishkan, the Parochet, and the Masach, to be hung across the eastern side of the courtyard. Copper spikes helped anchor the curtains that surrounded the Mishkan. We have been without a Beit HaMikdash for so long that many of us have developed a "who needs it?" kind of attitude about a physical Mikdash. Without analyzing the following analogy too much, here's a thought. Even if one has been davening by heart for a long time, and knows the prayers well, there is still many benefits to his getting a beautiful Siddur to use. It gives him a focus, enhances his service of G-d, is physically attractive and spiritually inspiring. Maftir - second Torah - 3 p'sukim - D'varim 25:17-19 Parshat ZACHOR is the only portion of the Torah the hearing of which (with Kavana) is the fulfillment of a mitzva from the Torah. The 3-pasuk portion contains the mitzvot to Remember what Amalek did, to destroy the remnant of Amalek from "under the heavens", and never to forget. There is debate as to who is required to fulfill TIMCHEH, and when. But the reading of ZACHOR relates to the commands to remember and never forget. We know well that there was Amalek and there were, and are, its spiritual heirs. Unfortunately, Amalek is alive and well in our time. Remembering should not be a goal, but a means to behaving in such ways that history will not repeat itself and that Amalek will never succeed. Haftara - 33 p'sukim -Shmuel Alef 15:2-34 S'faradim begin one verse earlier The Haftara 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. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 77 • MISHNA OATHS • Oath #5: Victim's Oath The next oath that we shall discuss is what I have designated as Oath #5, the oath of the victim of a robbery or of an assault. Ordinarily a plaintiff in a civil case against an alleged robber or thief will have to prove two things: (1) the robbery or theft; (2) the amount of money or the value of the object that was stolen or robbed. If he cannot supply such proof, he may take the oath of this lesson and win the case. This is also an oath that originates with the Rabbis of the Mishna. It is taken only when there is no other way for the victim to prove his claims for there are no witnesses or documentation. This differs from the oath of the hired laborer of the last lesson. There the enactment to permit the plaintiff, the hired laborer to win the case by taking an oath rested on compassion for the hired laborer. In this lesson the reason is to punish the person who has violated the sanctity of the homeowner’s home by permitting the homeowner who has no cogent proof as to the robbery and as to the value, to take an oath and win the case. Because the oath enacted against the robber is in the nature of a penalty, if the robber dies, his heirs are not responsible to the homeowner on the mere oath as described in this lesson. There are a few other situations that are similar to the case of the victim of the robbery and they are also covered by this oath and may take the oath to win the case. In order to be eligible to take this oath there are certain requirements that the plaintiff (victim of the alleged robbery) must prove by competent testimony of two witnesses, who may be the same two witnesses for proving all or some of the requirements or may be different witnesses. The witnesses must testify to the following matters. (1) The robber entered into the victim’s house. He may have entered as a thief does, trying not to be observed, or he may have announced his intentions that he intends to enter to retrieve something that is his that the homeowner refuses to return to him. (2) The robber went in empty-handed. (3) The robber come out with (a) objects under his cloak which they cannot identify, or, (b) objects were carried out openly, but they do not know what these objects were, or (c) the witnesses know what some of the objects were but do not know what the others were. (4) The objects were seen in the possession of the robber just prior to the trial. Before the homeowner will be permitted to take the oath he must testify that he knows what was stolen. The alleged stolen objects would be the type that the victim could have owned himself. That is he had the financial ability to buy and maintain such objects. Also that the robber had access to the place in the house where the object was kept. If all of the above is present, the homeowner may take the oath. The oath is a Mishnaic oath and is take while the homeowner holds a sacred object. Assuming that all of the aforesaid criteria have been met, the homeowner will obtain a judgment against the robber for the amount of money he pleads was stolen and/or for the value of the objects he pleads were stolen. Just as the homeowner is believed if he takes a oath as to what he claims was stolen, so may his wife or his caretaker or even the wife of the caretaker be believed with the oath they take. In all of these cases judgment will be rendered against the robber according to the items covered by the oath. This does not apply to the hired worker of the homeowner unless his duties include watching the house. The law does not apply if the homeowner suspects that the agent or the agent’s wife may have taken the missing object. A person set fire to his neighbor’s property, and there are two witnesses to the arson. The victim of the arson may take a Mishnaic oath, holding a sacred object, as to the value of the objects that were burned and he will obtain a judgment against the arsonist. There is the requirement that the victim is a person who would have such items in his possession, whether his own or borrowed or deposited with him. Witnesses testify that a person informed to the authorities contrary to halachah and as a result of the informing the victim suffered damages. The victim alleges that he suffered a certain amount of damages and the informer disputes this amount. The victim may take a Mishnaic oath, holding a sacred object, and obtain judgment for that amount. There are witnesses that Reuven damaged the property of Shimon. The witnesses do not know the extent of the damage. Shimon may take a Mishnaic oath as to the amount of the damage and obtain a judgment for that amount. There is the requirement that Shimon is known to have such objects in his possession. Witnesses saw that Reuven entered Shimon’s house without any apparent wounds. They did not see him inside Shimon’s house. They also saw Reuven leave Shimon’s house wounded. Reuven pleads that Shimon assaulted him, and Shimon pleads that Reuven’s wounds were self-inflicted. Shimon does not plead self-defense. If Reuven and Shimon had bad blood between them, Reuven takes an oath and collects money for the assault. If there was no bad blood between them, it must be absolutely clear to Beth Din that the wound could only have been inflicted by Shimon. For example a tooth bite on Reuven’s back between his shoulders would not be self-inflicted. Only then will Reuven win the case be taking an oath. Reuven deposited with Shimon a closed package. Shimon was negligent with the package and it was lost. Reuven pleads that the package contained diamonds and jewels. Shimon admits that he does not know what was in the package. The Rabbis enacted that Reuven may take a Mishnaic oath, holding a sacred object and obtain judgment for the amount that he claims was the value of the package. This applies if it is realistic for Reuven to own or have deposited with him such diamonds and jewels. If Shimon pleads with certainty that the package contained trinkets with little value, Shimon may take a hesseth oath and owe just the value of the trinkets. If Shimon admits that the package contained diamonds but he does not know how many, there are two conflicting views. One is that Reuven obtains judgment for the amount he pleads without having to take an oath. The other view is that Reuven will obtain a judgment only after taking the Mishnaic oath. In setting up the restrictions stated in this lesson, it should be remembered that the enactment of the Rabbis is in derogation of the legal principle that the plaintiff has the burden of proof. Therefore there are restrictions on the plaintiff being able to avail himself of the oath and the scope is narrow. The subject matter of this lesson is more fully discussed in Vol. III, Ch.90 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. Purim of Walled Cities The book of Esther relates that while all the Jews of the empire venged themselves of their enemies on the thirteenth of Adar and made a feast on the fourteenth, the Jews of Shushan were granted an additional day of requital and celebrated on the fifteenth. Therefore, the holiday for future generations was also split between the two days. (Esther 9:18-21.) Purim thus has the unique status of being on different days in different cities; this year, the fifteenth falls on Shabbat and so the “walled cities” celebrate Purim over a three-day period. The Megilla contrasts Shushan with “the unwalled cities”, suggesting that what was special about Shushan was its wall. So it would have been logical to make Purim on the fourteenth of Adar in all cities which were unwalled at the time of the miracle, and on the fifteenth in cities which had a wall, or even to distinguish between cities that are unwalled and walled in each generation. However, the Purim story took place when Yerushalaim and its wall were in ruins. Such a ruling would have given Yerushalaim and the land of Israel a status inferior to that of the walled cities of Persia, or those of each era! So our Sages gave a special importance to the land of Israel and ruled that “walled cities” which celebrate Purim on the fifteenth of Adar are those which had walls when Yehoshua led the Jewish people into the land of Israel. (Yerushalmi Megilla 1:1.) Practically speaking, this gives a special status to Yerushalaim, the one city which has historical continuity from the time it was walled at the time of the conquest. Even though the entire Purim story takes place in the diaspora, and the land of Israel and Yerushalaim are barely mentioned, our Sages read into the story an undercurrent of concern for the holy land and city: • The megilla tells of “varied utensils” which were used at Achashverus’s public feast; the Midrash tells us that this included utensils looted from the Temple. (Megilla 19a.) • Achashverus tells Esther that she may have any request “up to half the kingdom”; our Sages say that “half the kingdom” was Yerushalaim, hinting to her that he would not agree to a request to rebuild the Temple. (Megilla 15b.) • The megilla tells of the rivalry between Mordekhai and Haman; the Midrash extends the rivalry, explaining that Mordekhai lobbied to have the Temple rebuilt and Haman fought his initiative. (Midrash Panim Acherim, second version, Esther 1:1.) • The Tikkunei Zohar, explaining that Yom Kippurim is “a day like Purim”, points out striking parallels between Esther’s approach to Achashverus and the Kohen Gadol’s service in the Temple on Yom Kippur: On the one hand the fasting Queen Esther, dressed in special garments, entering the King’s inner chamber at the risk of her life in order to bring salvation to the Jewish people; on the other hand the fasting Kohen Gadol, dressed in special white vestments, entering the normally off-limits inner sanctum of the Temple at the risk of his life (our Sages say that the danger was so great that a rope was tied around the Kohen Gadol’s waist to drag him out if anything happened to him) in order to bring us forgiveness (Tikkunei Zohar Tikkun 21). This hidden theme of the Purim story has both historical and educational importance. It reminds us that the Temple was ever in the consciousness of the Jewish exiles, even as they were immersed in the court intrigues of Persia; and it induces us to view the Purim story in the perspective of the larger currents of Jewish history, which while it encompasses exile and destruction is ultimately based on the ideal of return and redemption, with Yerushalaim and the Mikdash at the center of our national life. Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. He is also directing the Jewish Business Response Forum at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions. ASK THE VEBBE REBBE From the Virtual Desk of the OU Vebbe Rebbe The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: Where I live, a lot of people have non-Jewish household help. They often deliver the Mishloach Manot. Is that a halachic problem? Answer: In theory, there are four positions one can take regarding the delivering of mishloach manot: 1. It must be done by the person who wants to fulfill the mitzva; 2. It can be done by a valid shaliach (agent) of the sender, as well; 3. It must be done by someone other than the sender; 4. It can be done by anybody. Megillat Esther uses the term “mishloach” (sending), not “matan” (giving). The Binyan Tziyon, siman 44 (quoted by Mishna Berurah 695:18) suggests that this implies that one should have to send the manot with someone else, and not give them himself. If this were the case, then one might ask if the deliverer must have the status of a shaliach (agent), which excludes non-Jews and also CHILDREN. However, the Chatam Sofer (Gittin 22b) makes the following important Some people, based on the logic of the Binyan Tziyon, look for others to deliver instead of themselves. It is interesting that the Binyan Tziyon (Rav Yaakov Etlinger, 19th century, Germany) himself says that he never saw a posek who mentioned such a thing. He claims that the reason is that the megilla stresses sending to teach us that it is more important to send than for the recipient to accept. Thus, even if the recipient doesn’t accept the package, the sender fulfills his mitzvah (as the Rama 695:4 rules). It was not written to imply one cannot deliver himself. In summary, there are no limitations on who can deliver mishloach manot. This “Ask the Rabbi” Q&A is part of this week’s Hemdat Yamim, the parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by e-mail, on a weekly basis, please send an e-mail to lists@eretzhemdah.org with the message Join Hemdatya. Please leave the subject blank. In being objective, we surrender a great deal of ourselves that would be extremely valuable to us in our analysis – if we could employ it without bringing the purely personal factors with which it is involved into the picture. — A Candle by Day - Shraga Siverstein Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) When the Evil Impulse finds that no one is paying it any intention, it poses as the Good Impulse, and causes people to engage in feigned acts of kindness. - The Baal Shem Tov Sorrow is no sin, and neither is joy a good deed. But no sin can cause the foolishness that sorrow causes, and no good deed can bring you to the places that happiness can. - Rabbi Aharon of Karlin Rite and Reason by Shmuel Pinchas Gelbard Q In many Ashkenazic communities, when reading Parshat Zachor, the customis to read the word ZEICHER (its phrase or the whole pasuk -PC) twice: once with the ZAYIN punctuated with a TZEIREI (ZEICHER) and the second time with a SEGOL (ZECHER). [Mishna B'rura] A In the Book of Shorashim [a grammatical work by the Radak] in reference to the word ZEICHER, it states: Timcheh et ZECHER Amalek with six dots. [This means with a SEGOL under the ZAYIN and the KAF to produce the softer ZECHER]. On the other hand, ZEICHER KADSHO (T'hilim 30:5) is punctuated with 5 dots [i.e. ZEICHER]. This is the view of many authorities. In other s'farim, however, every ZEICHER is punctuated with 5 dots. Sefer Maasei HaRav testifies about the practicce of the Vilna Gaon. "He read Parshat Zachor with a SEGOL under the ZAYIN of ZECHER." However, in the haskama given the sefer of Rabbi Chaim Volozhin he notes "...I heard from the holy mouth of the Gaon that he read it with 5 dots. I do not know whether those who listened did not hear correctly and erred thinking that he pronounced ZECHER with 6 dots, or perhaps in later years, the Gaon may have reconsidered." Because of the doubt concerning the correct punctuation of the RADAK, and because of the conflicting testimony concerning the custom of the GR"A, the Mishna B'rura resolved to repeat the word ZECHER... to satisfy all opinions. 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! Purim M'shulash • Trippple Purim It happens about 11˝% of years, but its occurrences are not evenly distributed. The last time it happened was 7 years ago. The time before that, 13 years earlier. It is scheduled to happen 4 years from now and 3 years after that. And then not for another 13 years. Whenever Jerusalem-Purim is Shabbat, so will Erev Pesach be. Another complex halachic event. And the following Rosh HaShana will begin on a Tuesday. The rabbinic ban on reading Megilat Esther on Shabbat is similar to the ban on Shofar and Lulav on Shabbat – namely, that the Sages did not want any of these mitzvot to be the cause of someone's inadvertent violation of Shabbat, under the mistaken idea that carrying in a public domain without an Eiruv would be allowed to facilitate the mitzva in question (which it isn't). The ban goes "across the board" and applies to all Jews, wherever they live. [Only in the current year's type - a 4.3% frequency - do we have Shofar, Lulav, and Megila all banned on Shabbat.] Much of what has been said so far, was to satisfy curiosity. Let's get tachlitic! (The less sophisticated version of that word is tachis-y.) The Mishna in Megila is clear on when people of Walled Cities are to hear Megila when the 15th of Adar is a Shabbat — a day earlier, just like the people of the "big cities". That is, on Thursday night and Friday day. And that is what Jerusalemites will be doing this coming week. Since it isn't our Purim on Friday, we will not be saying AL HANISIM, nor will we have a special Torah reading on Friday morning. We will do both of those things on Shabbat, our real Purim day. But Megila is Thursday night and Friday. Although there is always a preference to hear Megila with a Minyan, when we hear it "early" the preference almost becomes an insistence. This applies to both men an women. People who cannot get to shul for Megila (either at night or during the day) who in regular years might suffice with a private reading in the house, this year should go out of their way to have a minyan at home. Even if the other 9 people have already fulfilled the obligation of Megila, the 10 of you are still considered the Tzibur that the Halacha wants. For Megila purposes, a group of 10 women for women counts as a Tzibur. [There are halachic problems with a mixed group of 10.] Bottom line: Megila read privately is still "kosher", including brachot, but should be avoided if possible (specifically, this year in Jerusalem). It sounds a bit strange, but people should be reminded on Friday non-Purim, NOT to say Al HaNisim. The temptation will be there. The Purim atmosphere. Speaking of which, it is proper to dress nicely on Thursday night and Friday, in honor of the Megila, even though it is not our Purim. Besides Megila reading, the other mitzva of Purim that is to be fulfilled on Friday is MATANOT LA'EVYONIM. Care should be taken to give to at least two poor people who live in Jerusalem. The recipients of the money or gifts of food should not use it all up on Friday, but keep some until Sunday morning. (If the poor people use the money to buy food for Shabbat and for Sunday's Seuda, this is fine because that's what MATANOT LA'EVYONIM is supposed to be for. The other mitzvot of Purim, namely Mishlo'ach Manot, Seudat Purim, and the custom to drink a bit more wine than one is accustom to, do not officially apply to Jerusalemites on Friday, but it is suggested that one do each aspect of these mitzvot (in token form) on Friday. One should give a simple two-food minimum Mishlo'ach Manot to one person on Friday, although the main observance of this Purim mitzva is Sunday for Jerusalemites. So too, should one eat a meal on Friday morning (before halachic noon) and have in mind the mitzva of Seudat Purim – even though our main fulfillment of Seuda is Sunday. Similarly, a modest drink of wine and the subsequent nap that often is induced by the wine, would be in keeping with the "extra measure" of doing those mitzvot on the same day that we read Megila. Remember, none of the above is MEI-IKAR HADIN, part of the actual requirements of Purim, but it is praiseworthy to do these mitzvot on Friday, nonetheless. Back to Al HaNisim for a moment. A Jerusalemite who unthinkingly says Al HaNissim on Thursday night or Friday, in the Amida or Birkat HaMazon does not have to "correct" that error. Still, one should be careful to think and act in a halachically proper manner. If a Jerusalemite said Al HaNisim on Friday and he has not completed the MODIM bracha, should go back and repeat the last few words of MODIM and then continue with V'AL KULAM. Once the bracha is completed, one does nothing about the Al HaNisim that was said. SHABBAT Shabbat is the "real" Purim in Yerushalayim. Al HaNisim is said in each Amida of the four Shabbat davenings. If one forgets Al HaNisim, and remembers the omission before concluding the bracha of HATOV, go back and say it. After the bracha, one continues until right before Y'H'YU L'RATZON at the end of ELOKAI, N'TZOR, and says it there. Finished the Amida? Do not say it over. Similar rule for Birkat HaMazon. Within the NODEH bracha, go back and say it. Past that point, do not go back, but say it in the HARACHAMAN section of the benching. In this case, the beginning is modified to fit. HARACHAMAN HU YA'ASEH LANU NISIM, K'MO SHE'ASITA LAVOTEINU BAYAMIM HAHEIM BAZMAN HAZEH. BIYMEI MORDECHAI... If one finishes Birkat HaMazon and then realizes his omission, he does NOT go back. The above rules for Al HaNisim apply to each person on his Purim. The Friday night meal should have something extra or special in honor of Purim, although the meal is primarily a Shabbat meal. In Jerusalem, on Shabbat morning, two Torahs are taken out of the Ark. In the first, we read Parshat HaShavua, T'rumah. After "half" kaddish, we read from the second Torah that which everyone else have read on Friday morning – the 9-pasuk portion of VAYAVO AMALEK, from the end of B'shalach. The haftara for Shabbat-Purim is the same as that of Parshat Zachor. This means that we read the same Haftara two weeks in a row, while the rest of the world reads the regular Haftara for T'ruma. The reader is challenged to think of different ways riddles can be asked about this unusual situation. However, it is recommended that one not ask the riddles this week or next, since the answers would be too obvious. For example, in what situation do we read from more than one Sefer Torah five Shabbatot in a row? Too easy now, but save it for a year and a half and you might have a tough riddle. Those who follow Minhag Yerushalayim (the GR"A) and say special Psalms on special days in lieu of the regular ones, do NOT say the Purim Shir shel Yom, neither on Friday, which isn't Purim in Yerushalayim, nor on Shabbat, since Shabbat's Psalm has priority of Purim's. A person in Jerusalem who did not hear Megila on Friday, may not read it on Shabbat (because of the ban mentioned above), but should say Full Hallel on Shabbat, without brachot. This is not required, but suggested. (The rationale is that we don't say Hallel on Purim because Megila takes its place - there are other reasons - but if one didn't hear Megila and now cannot hear or read it - because of Shabbat - then Hallel is the way to acknowledge and thank G-d for His miracles. More to come, early next week, IY"H Parsah Pix In contrast with last week's sedra, T'RUMAH is pretty much a single-themed sedra. And that theme is the MISHKAN. At the top are three bags of precious metals - Au is gold, Ag is silver, and Cu is copper. If you are using the ParshaPix to go over the sedra with your children, I hope they ask you why gold is Au, etc. Okay, I'll look it up for you. Aurum is Latin for gold, Argentum is Latin for silver, and Cuprum is Late Latin (whatever that is) for copper. (And if your child is particularly inquisitive, you might have to explain why silver isn't Ar — it's taken by Argon, the third most common element in our atmoshpere.) The bags of metal and the hands that hold and offer them, represent the generous contributions from Bnei Yisrael to the building of the Mishkan. The olive oil, the gemstone, the wood, and the spools (here representing different colors of dyed wool) also stand for some of the materials donated for the Mishkan. The rings are for the rings mentioned in the sedra, specifically, those attached to the sides of the ARON, the legs of the SHULCHAN, and to the Mizbei'ach, for the insertion of the carrying poles. And the rings (albeit square rather than round) used to join neighboring K'RASHIM (wall boards) at their tops.The column in the lower-right is for the AMUDIM mentioned in the sedra, those at the entrance to the Mishkan, between the Kodesh and the Kodshei Kodoshim, and those of the courtyard.The sewing machine is to remind us that although fabric for the Mishkan's covering was produced by weaving, the panels of each covering were sewn together. That is, 5 panels were sewn to form half of the "mishkan", and five for the other half, the halves being joined by loops and "buttons". With the OHEL, it was five and six panels - first each panel was woven, then 5 and 6 joined by sewing, and them the loops and buttons to join the two sections.Which brings us to the lower-left and the representations of the "decorations" of the branches of the Menora – G'VI'A (like a cup or chalice), KAFTOR (button, orb, sphere), PERACH (flower). TTRIDDLES We’re offering a double prize for the best solution set to last week’s TTriddles. [1] We have a CD album from Noam Productions, located at 8 Malchei Yisrael in Geula and at the Rav Shefa Mall) and [2] a game or puzzle from BIG DEAL, located at 15 Malchei Yisrael in Geula, 3 Lunz just off the Midrachov, and 64 Rabbi Akiva in Bnei Braq - a fun and useful place to browse and buy). Let’s see who takes the TTriddles’ honor. Last week’s (MISHPATIM) TTriddles: [1] Where the 4's answer is the same as the 3 [2] Taken literally, you'd be able to tell on only 2 of 7 [3] NABFBX TSR NRCHI CANJV [4] Two sidelines on an ADON [5] Happens if you get doubles on the first, second, or third roll [6] He dates his wife [7] Nobel laureate, 1885-1962, Copenhagen [8] KUF-YUD-MEM-HEI TZADI-BET-KUF-DALET-MEM-HEI [9] _________, to war, to war, camp Some were solved easily by several solvers; others seemed to have escaped unscathed. Let’s see. [1] Reference here is to the song at the end of the Seder, with the numbers. Who knows three? I know three. Three are the AVOT. The 4’s question (which in the Hagada is answered with the IMAHOT) is the same as the 3 question in the context of Parshat Mishpatim and the Talmudic texts that associate with it — namely, the FOUR AVOT OF NEZIKIM, damages. [2] If one takes an Eye for an Eye literally, we will have AYIN under AYIN. Picture the following. Print the word AYIN on a transparency, and then do it again. Place one AYIN under the other. They would line up perfectly and you wouldn’t be able to tell that there were two transparencies. In the p’sukim (Sh’mot 21:24,25) there are seven items mention. Only two of them are different to the point where you would be able to tell that there is one under the other - REGEL and RAGEL, and PETZA and PATZA. That’s 2 of 7. (I neglected to take the item at the end of 21:23 - NEFESH, which also differs with NAFESH, so the TTriddle should have been 3 of 8. [3] This one was solved by several solvers. If you type the Hebrew MISHENICHNAS ADAR MARBIN B’SIMCHA, but forget to switch the keyboard from English to Hebrew, you get the gibberish in [3]. [4] Some tried to solve this TTriddle with sidelines meaning lines at the sides. Sorry. A sideline is “activity pursued in addition to one's regular occupation”. The reference was to the ADON of and Eved Ivri who can use his experiences to go into one or both of the following occupations as sidelines - SHADCHAN and BODY PIERCER. [5] V’YATZ’A CHINAM EIN KESEF. She (the AMA IVRIYA) goes out free, no money (doesn’t have to pay). (The TTriddle refers to Monopoly and someone being in jail.) [6] Several got this one too. And his wife goes out with him. (He dates his wife.) refers to an EVED IVRI who has a wife prior to his becoming an EVED. [7] This one was also solved by many. The person in question is Danish physicist Neils Henrik David Bohr, whose family name is a Interlingual homophone for BOR (pit, hole in the ground), one of the possible causes of injuries and damage mentioned in Mishpatim. [8] Break this into KUF (100) YAMA (westward) and TZADI-BET (92) KEIDMA (eastward). From the reading of Parshat Mishpatim last Shabbat, if a shul had only one Sefer Torah, the Torah would need rolling of 100 columns to the left for the Rosh Chodesh portion, and then 92 column to the right for parshat Sh’qalim. [9] The key (pun intended) is the phrase KI TEITZEI, which begins 4 p’sukim in the Torah. Twice it is followed by LAMILCHAMA (to war), once by MACHANEH (camp) and in Mishpatim, by EISH (fire). This one was also solved by a couple of TTriddles Solvers. I hope to squeeze in a Solvers’ Report and an announcement of the prizes-winner. See elsewhere (maybe) for it. This week's TTriddles [1] THE PUNNY MATERIAL [2] The sense not directly involved with the main four [3] This week's link to last week final pasuk [4] For serving Amaretto to how many? [5] The only real you among the thous [6] Unusual pasuk: ABCDEABCDEABCDEFDGHI [7] Mishkan Anatomy TT in the Palm of your hand - Technology serving Torah Megillat Esther for your Palm Let's go through this step-by-step for newcomers to the world of Palming. Get onto the internet. Surf over to www.penticon.com Mouse-click on Download Megillat Esther (on the left side of the screen). Then click on Esther and follow your particular download sequence. While you're at it, click on Birkat HaMazon, which is in the section called Tefillot (further down the same screen). If you have no document reader on your Palm device, click on links on the menu across the top of the screen and find TealPoint Software (down the list of links). Click on it and then on software where you should look for TealDoc. Download it to your computer. Now back to your desktop where you should have an icon PALM to double click. Click on INSTALL. Before you can add the files for installation, they have to be unzipped or extracted from them. Then ADD the appropriate files to the INSTALL window. The next time you HOTSYNC, the files will be put into your Palm. Open the TealDoc reader and then select Esther or Birkat HaMazon (or whatever else you have) and you'll be able to bench or study the megila (or even follow it in shul). From the Desk of the Director Dear TT reader, Shabbat Zachor is a day of remembrance. Its special maftir implores us to recall what Amalek did after we left Egypt: In an impetuous rage he swept out and attacked the wretched and weary stragglers in the wilderness... Amalek attacks out of pure loathing. He and his progeny represent anti-Semitism in all its ugly facets. To quote Max Nordau: “The Jews are not hated because they have evil qualities; evil qualities are sought in them because they are hated.” Indeed, for generations this repugnant phenomenon has attempted to purge us of our political standing, our soul and our self-respect. So how do we both remember and blot out the name of Amalek? Shall we follow Ramban and expunge misery from our hearts and declare our contempt from our mouths? Or should we dash the name enough times with our greggors till we shatter Amalek to pieces? We might be tempted to view anti-Semitism as an inevitable ingredient of the Jewish legacy. Rav Soloveitchik zt"l, however, explains that destiny is that which pulls us away from the violent vestiges of history towards the final destination, Ketz Hayamim - the End of Days, the glorious finale that will wipe out all the unwanted memories of the past. Sincerely yours, Menachem Persoff,Director, Israel Center NCSY b'Yisrael News Our Makom Balev chapters are taking off all over the country! February 25th saw the opening of a new bayit in Ramle, with the cooperation of Garin Ayelet Hashachar. David Katz is supervising activities there all week long: Torah studies, chugim in martial arts, and big brother /big sister programs. February 26th launched the opening of a bayit in Nahariya for 7-9th grade girls. We wish them both lots of good luck and hatzlacha! Our bayit in Netanya is having a shabbaton this week. The theme is: “What do I care?” Participants will discuss feelings of apathy vs. action. Speaking of action, we catch a glimpse of their chesed activities as they visited the victims of the bomb blast in Hadera last November. In honor of Rosh Chodesh Adar, Nitzotz is MARBIM B'SIMCHA. Volunteers from the following schools visited these facilities: MMY went to Herzog Psychiatric Hospital Midreshet Moriah went to Shaarei Tzedek BMT visited Shalva Yeshivat Hakotel visited Ein Karem Thanks, guys, for all your good cheer. Michi Yosefi’s lectures continue Monday nights at 7:00 in the ZULA (Teichman Youth Center). If you've ever heard Michi, you know not to miss this. If you've never heard him yet, you want to be there. Bring a friend, it’s free and unbelievable. HOMEWORK HELPERS - Tutoring and homework help available for all 4th-7th graders, on Mondays and Wednesdays, from 4:00- 6:00, at the Center.Call Sarah for more info: 5667787. Kids are coming. We welcome all new volunteers able to tutor. GESHARIM - NCSY’s new Gesharim program is up and running. We invite anyone who knows Russian olim in need of bar/bat mitzva preparation to contact us. The program organizes fun-filled activities for youth and their families to introduce them to basic concepts in Judaism. For more information, please contact Sarah, 5667787. x245. Hey, you in Raanana! How old are you? What are you doing Wednesday evenings? If you are 13-14 years old, Makom BaLev Raanana is waiting for you at Beit Knesset Shivtei Yisrael, at 6:00pm for lots of fun and interesting activities Questions? Call Shlomit at 054-578-937. Rabbi Michael Fredman, Director • Daniella, Ilana, Sara, B'not Sherut 22 Keren Ha'Yesod, POB 37015, Jerusalem • (02) 566-7787 ext. 242 fax: (02) 566-0156• ncsy_isr@netvision.net NESTO•Native English-Speaking Teen Olim This past week NESTOers participated in their first formal chesed program under the auspices of NESTO. Led by our assistant director, Daniel Stambler, the group of energetic kids went room by room visiting the infirmed children, and patients in other wards. We hope that this will be the first of several chesed projects that NESTOers will dedicate their time to participate in.A group of motivated kids met at Sbarro’s this week for the monthly D & D (Dinner and Discussion) with Daniel (D,D,&D?), to discuss issues of religious philosophy and commitment to goals. The D & D, a by-invitation-only program, focuses on areas of importance to teens and examines them over a focused dinner setting. If you would like to be invited to participate, please call our office and leave a message with Ilana.Parent involvement in a child’s decision-making process was the focus of discussion at the Fiddlin' & Food session on Tuesday night. After reviewing the scene from the movie where Motel and Tzeitel tell Tevye that they made a pledge to marry one another, the kids discussed the role of Tradition in their lives and the meaning of uphold their family’s customs. We then went on to discuss the role of parent’s in aiding kids when making major decisions in their lives. Next Tuesday join us for a guest speaker in the ZULA, as we address the significance of Purim as a teen holiday. If you would like to write an article for our soon-to-be-revealed website, please contact the office. Articles can be creative, informative, or just witty. The Windmill Hotel Shabbaton is only two weeks away, March 16-17. If you do not receive a flyer in your mail box this week, please let the office know. The motzie Shabbat event is a talent show, so get your guitars tuned, your voices in shape and your humor rearin’. For more details, contact the NESTO office. Shabbat Shalom, Rabbi Avi, Daniel and Ilana This week we meet our fourth board member, who lives in Efrat. Let's take... a Closer Look at Michal Stillman Q. When did you make Aliya, from where & why? A: I made Aliya in June of 1991 from Nashville Tennessee (yes there ARE SOME Jews there). We moved to Haifa in a hope for a more Jewish upbringing, haha how wrong!! We realized there was no in between and became modern Orthodox (lucky for me!) Anyways, my dad was always a Zionist and he managed to pass it on to me too. Q: What was the hardest part of making Aliya? A: Hmmmm well that's kind of tough because I was so young I didn't really miss my friends or family but I do remember being miserable and being laughed at every single day, coming home in tears. The language was also really hard for me even though i was only 6 and a half, it was another reason for the kids to laugh at the new "weird" girl too, I guess. Q: What would you say is an important value to you? A: Well I would tend to say happiness which is really important to me but I don't think that's enough. I think the most important thing to me is helping others and being kind, through that you learn to love, you get a fullfilment, you can reach happiness, and feel like you achieved something. An unselfish act of kindness, even just a smile to someone, could brighten up someone else's day as well as your own! I guess it's just a way to express your gratitude for all you've got, which is also really important. Q: If you had to be a vegetable which one would you chose? A: Hmmm I do believe we've had this discussion only about a couple million times... well I kinda changed my mind from last time, I guess I'd want to be a hot pepper cause they spice up people's life like me (and not always in a good way mind you!!) 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 KOSHER KOLUMN The Seymour J. Abrams Orthodox Union Jerusalem World Center is many things. It is the OU Israel Center (which itself is many things) and it is NCSY B'YISRAEL (which is also many things). And most aspects of both the Israel Center and NCSY are known to many people. But there is more to 22 Keren HaYesod than all of the above. Tucked away on the top floor of the SJA-OU JWC is a busy hive of activity - OU Kashrut in Israel. They are in charge of the kashrut supervision of many Israeli companies that export food products to the U.S. and around the world. They also keep an eye on American OU certified products available in Israel. On that last point, Rabbi Mordechai Kuber, OU's kashrut man in Israel, has asked us to remind the TT readership that the OU Kashrut office in New York has set up an Israeli toll-free number for your Kashrut questions. This number is usable only from Israel, if is free (for you) and it puts you in touch with the NY OU Kashrut office. If you call during THEIR office hours, you'll be able to speak to a human. Otherwise, leave a clear, detailed message and they'll get back to you. The Israel-NY OU Kashrut Hotline number is: 1-800-949-0123 TORATHON 5761 V'HAGITA BO YOMAM V'LAILA Thursday-Friday, March 15-16, 20-21 Adar Our schedule is almost set, but there are a few wrinkles to iron out. Torathon will begin IY"H on Thursday morning at 8:30 with an opening mini-shiur. First full shiur at 9:00am with our usual "closer" doing the opening honors, Rabbi Chaim Eisen. Shiurim continue at 10:00, 11:00, and noon. Mincha at 12:50pm. Shiurim at 1:10pm, 2:00, 3:00, 4:00, Rabbi Leff with his first of two shiurim at 5:00 and Maariv at 6:10. The evening shift takes over with shiurim at 6:30, 7:30, 8:30, 9:30, 10:30, 11:30. The night shift brings you shiurim at 12:30am, 1:30, a video-shiur special from 2:30-4:00, Rabbi Leff at 4:00am and Vatikin-Shacharit at 5:15am. Breakfast with Divrei Torah follow, and then the home stretch Friday morning shift winds up with shiurim at 7:00, 8:00, 9:00, and Rabbi Riskin at 10:00am. In addition to those already mentioned, shiurim will be given by Rabbis Grunbaum, Derovan, Aberman, Adler, Gold, Ambramson, Fredman, Amsel, Quint, Golda Warhaftig, Linda Derovan, Shprintzee Herskovits, Menachem and Phil. And others. Mishnayot between shiurim, food & snacks throughout, special shiurim for our youth programs.... and more. BE THERE! TIYULIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. TIYUL TALK [1] LAST CALL for the Artzeinu tours The first tiyul was in last week's TT, but the other two tiyulim were not. So read carefully. [2] Registration for our next in-house Shabbaton is going nicely. Don't be left out. We will try to hold the number of participants down to 75-80 to maximize the efficiency and free-flow of the Shabbaton. [3] We are planning to have meals on Shabbat Erev Pesach - i.e. Friday night davening & meal and early Shabbat morning davening & meals. Cost will be $20 p.p. per meal (Shabbat day's two meals are like one). We have started to take reservations, so call soon in order not to be surprised by, "Sorry, we're full". Geared for families, couples, singles. [4] We are also planning (if there is interest) to have a second Seder, Yom Tov Sheni davening and meals for STUDENTS, at reduced, subsudized rates. Even if your plans for Pesach are not concrete, call us to say that you MIGHT want to join us. It will help in our planning. Announcing our next Israel Center in-house Shabbaton Friday-Shabbat March 23-24 • Shabbat Parshat VayakHel-P'kudei•HaChodesh (machar chodesh) at the Seymour J. Abrams Orthodox Union Jerusalem World Center Davening in our beautiful Wolinetz Family Beit Knesset "Ohel Shmuel" Meals in the Blumenfeld Hall, Kiddush in the Teichman Youth Center (or in the Garden, weather permitting)•Mehadrin - Shmita L'chumra, meals catered by Schocketini 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. JEEP EXCURSION Sunday, March 4th 9:30am-5:30pm Head out behind Yad Kennedy to the old Burma Road to the area of Beit Guvrin Adventures in places from the Tanach Not recommended for pregnant women or people with back problems Price for Israel Center members: 190NIS Price for Non-members living in Israel: 210NIS Price for tourists: $59 GALIL TOUR Monday, March 5th Includes Tsfat, Meron, Tiveria. Tour Guide: Tzvi Bessin Price for Israel Center members: 250NIS Price for Non-members and tourists: $72 Prices based on minimum of 22 participants MASSADA • EIN GEDI • DEAD SEA Tuesday, March 6th, Tour guide: Tzvi Bessin Price for Israel Center members: 250NIS Price for Non-members and tourists: $73 Prices based on minimum of 25 participants includes all entrance fees SHAVUOT Yes, Purim is still to come. 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 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 22 Pinsker Limited number of rooms in new wing available (max. 3 ppl. per room - other rooms can take 4 ppl.) to be distributed in order of payment. Reserve early. Call Yisrael Hatzair to reserve: 02- 623 1361 (checks should be made payable to Yisrael Hatzair) OU ISRAEL CENTER 22 Keren Ha'Yesod • POB 37015 • Jerusalem
91370 Orthodox Union • National Conference of Synagogue Youth This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel TT is published and printed "in house" at the Israel Center [The
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