TT 462 Halachic Times for Jerusalem Correct for TT #462 • Ranges are for THU-THU, 27 Adar - 5 Nisan (MARCH 22-29) 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 - 5:17pm Havdala - 6:31pm (Rabbeinu Tam - 7:10pm) Earliest Shacharit •4:36-4:27am Sunrise •5:36-5:27am (5:41-5:32am) Sof Z'man Kri'at Sh'ma •8:41-8:35am (7:56-7:50am) Sof Z'man Shacharit •9:42-9:38am (9:13-9:08am) Chatzot (halachic noon) •11:46-11:44am Mincha Gedola (earliest Mincha) •12:17-12:16pm Plag Mincha •4:39-4:43pm Sunset •5:56½-6:01pm (5:52-5:56pm) 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. We bench Rosh Chodesh Nissan this Shabbat ROSH CHODESH NISSAN Y'H'YEH MACHAR B'YOM RISHON HABA ALEINU V'AL KOL YISRAEL L'TOVA Rosh Chodesh Nissan will be tomorrow, Yom Rishon (Sunday)... The Molad will be Shabbat afternoon, 17h 41m 10p First opportunity Kiddush L'vana (Minhag Yerushalayim, i.e. 3 days from the Molad) is Tuesday night, March 27th Although the main fulfillment of the mitzva to set up a Jewish Calendar falls upon the shoulders of the Sanhedrin, there is an aspect of the mitzva that is of a personal nature for each and every Jew. And that is, to know your calendar. It is sad how many Jews can complete the ditty, 30 days hath September, but are ignorant of which Jewish months have 30 days. Tishrei, Shvat, Adar Rishon, Nissan, Sivan, and Av always have 30 days in our fixed calendar. Tevet, Adar (and Adar Sheni), Iyar, Tammuz, and Elul always have 29 days. Cheshvan usually has 29, but in "full" years, it has 30 days. Kislev usually has 30 days, but in "short" years, it has only 29. What determines a "short", "full", or "in order" year is the day of the week of Rosh HaShana at either end of the year. In other words, first a year's R.H. is fixed according to various rules, then the following R.H. is also established, and then Cheshvan & Kislev "fall into place". G-d's Shabbat; our Calendar Of all the details of the Calendar system, the one that boggles the mind is that potential witnesses can "violate" the Shabbat in order to travel to Jerusalem to give their testimony. The Sanhedrin, in charge of sanctifying the months, can "benefit" from "chilul Shabbat" in order to accomplish their goal. Notice that "violate" and "chilul Shabbat" were enclosed in quotation marks (inverted commas) because there is really no violation of Shabbat when Halacha allows us or requires us to behave in a certain way. It didn't have to be this way. In other words, G-d chose to allow for Shabbat "violation"; He could have gone in the opposite direction by forbidding traveling for the purpose of testifying. He didn't allow the building of the Mishkan on Shabbat. (But He did allow, nay require, various M'lachot to be performed on Shabbat in the Mikdash. If G-d could have gone either way, soto speak, then the question for us to ponder is why He chose what He chose. What message was He sending us. For certainly, that's what He was doing. G-d created the world in six days and rested on the seveth day. Therefore, He blessed the seventh day and sanctified it. No human being was an eye-witness to Creation. Certainly, no one was an active participant in the original acts of Creation. Shabbat is G-d's, and He commanded us to make Shabbat, to keep Shabbat, to honor Shabbat. With the calendar and the Holidays that flow from it, the story is a different one. We were slaves to Par'o in Egypt. We left Egypt. We stood at Sinai and received the Torah. We were active participants in the whole process that gives meaning to the Calendar. And therefore, G-d commanded us that the Calendar is ours. So much so does G-d want to bring us into a partnership with Him that He will accept our mistakes in sanctifying Rosh Chodesh. The Bat Kol to Rabbi Yehoshua was unable to change the declaration of the Sanhedrin as to when Rosh Chodesh was and which day would be Yom Kippur. G-d emphasizes the significance and value of our setting the Calendar, that He was willing (so to speak) to set His Shabbat aside to allow us to fix the Calendar properly. It behooves us to accept this special gift from G-d, to use the Jewish Calendar, to know how it works, and to yearn for the restoration of Sanhedrin when we will take charge again. Sedra-Stats Vayaqhel, P'kudei, combined 22nd and 23rd of the Torah's 54 sedras 10th and 11th of Sh'mot's 11 sedras Lines in a Sefer Torah - 211.17, 158.67, 369.83 Parshiyot - 13 (7 open & 6 closed), 20 (6 open & 14 closed), 33 (13 open & 20 closed) P'sukim - 122, 92, 214 rank - 17th*, 40th, ** Words - 1558, 1182, 2740 rank - 24th, 42nd, ** Letters - 6181, 4432, 10613 rank - 21st, 44th, ** MITZVOT, 1, 0, 1 * Tied in number of p'sukim with Va'etchanan and Ki Tavo, but shorter than each of them ** Vayaqhel-P'kudei is the 2nd largest of the 7 pairs of combining sedras. Four of the double sedras provide Torah reading for the extra Shabbatot in a 13-month year by separating. (The other 3 doubles have different reasons for their existence.) Vayqhel-P'kudei are read separately in 13-month years and are combined in 12-month years, with the rare exception of the 12-month year-type with Rosh HaShana on Thursday and Pesach on Sunday (and both Cheshvan and Kislev having 30 days), when they are read separately. Vayaqhel-P'kudei are combined almost 60% of years. More STATS HaChodesh is Rosh Chodesh Nisan 28% of the time. It is Erev Rosh Chodesh (as it is this year) only 11.5% of the time. Rosh Chodesh Nissan is the following Thursday 28.5% of the time, and Rosh Chodesh is the following Tuesday 32% of the time. HaChodesh is Vayaqhel-P'kudei 41.8% of the time, just Vayaqhel 18.1% of the time, just P'kudei 3.3% of the time. 16.3% of the time it's Shmini and 20.5% of the time it's Tazria. Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 20+9 p'sukim - 35:1-29 Moshe gathers the People (according to Tradition, this took place on the "first" Yom Kippur or the day after, following 40 days and 40 nights on Har Sinai) to instruct them concerning the building of the Mishkan. He begins with a warning to keep Shabbat (even while being involved in the holy tasks of the Mishkan). Observation Notice that when G-d speaks to Moshe, He instructions him concerning the Mishkan (236 p'sukim!) and then warns him that Shabbat is supreme. When Moshe gathers the people to instruct them, he puts the Shabbat warning up front. [SDT] In the opening three-pasuk portion about Shabbat, there are 40 words - 39 plus the word HaShabbat. This can be taken as a symbolic reference to the 39 categories of prohibited Melacha, which define the nature of HASHABBAT. The Baal HaTurim says that the word LA'ASOT in the phrase, "These are the things that G-d commanded TO DO them", is spelled with a LAMED (30) and an anagram for TEISHA (9) - another remez to the Melachot of Shabbat. He adds that a VAV is "missing" from LA'ASOT, representing the six weekdays when Melachot are permitted. MITZVA WATCH The "command" here of "Thou shall not kindle fire in all your dwellings on the Shabbat day" has many things to teach us. Lighting a fire is one of the 39 AVOT MELACHA (categories of creative activities forbidden on Shabbat). As such, we already have the prohibition from Commandment #4 - ...Thou shall not do any manner of MELACHA... Why is the Torah singling out FIRE here? The question is two-fold: Why single it out and why command it again. Sefer haChinuch says that the prohibition here is directed to Sanhedrin, not the individual. We have already been told that we may not kindle fire. The courts, says the Chinuch, may not carry out the capital punishment of burning (S'reifa) on Shabbat. Nor, by Biblical extension, may any capital punishment be carried out on Shabbat, nor may any punishment by the courts be carried be meted out on Shabbat. This allows Shabbat to be a day of respite and rest even for the condemned felon. We can also look at the Shabbat reminder in a different way. You may not kindle fire in YOUR DWELLINGS, wherever they may be, but you may - nay, you must - kindle fire (and do certain other Melachot) in THE DWELLING, the Mikdash. (That is, when specifically commanded to do so by G-d.) Some commentators say that the repetition of fire comes to emphasize that kindling a fire is a capital offense of no less strictness, despite the fact that on Yom Tov it is one of the few Melachot that is permitted (i.e. cooking with fire, lighting flame to flame). We might have gotten the impression that FIRE is not THAT major an offense, because of Yom Tov. Comes the Torah here to emphasize the prohibition for Shabbat. We are also taught that the singling out of one of the 39 categories of Melacha indicates that the categories have an identity of their own as far as Shabbat halacha goes. For example, planting, watering, fertilizing, grafting (the permitted kind), pruning are all forms of the AV MELACHA (category), planting. Picking a flower belongs to a different category, reaping. Without going into full details, let's just say that there are differences between the following two situations: [1] A person waters and prunes his rose bush on Shabbat, [2] A person who waters his rose bush and picks one of the roses. Without the concept of differentiation among the 39 categories of Melacha, the two situations would be the same, namely, a person doing two forbidden acts on Shabbat. So this is another "lesson" from the LO T'VA'ARU statement. Tif'eret Y'honatan suggests a novel reason for singling out FIRE. Since we are prohibited from doing Melacha on Shabbat because G-d rested from Creation on the first Shabbat, and since fire was not "in the picture" until the first Motza'ei Shabbat, perhaps kindling of fire is not an equal member of the family of prohibited Melachot. Comes the pasuk here to set the record straight. Fire is not only one of the 39 categories, it is the flagship of the LAMED-TET MELACHOT. Aside from the first three p'sukim, the rest of the sedra deals with the building of the Mishkan. Parshat T'ruma gave us the command and instructions, Vayaqhel tells us of the carrying out of the instructions. One senses an impatient excitement concerning the job at hand. Moshe speaks to the people and tells them that which G-d has commanded. (Notice the similar terminology the Torah uses when Moshe tells about Shabbat and about the Mikdash.) The different types of materials are named. It is made clear that donations are encouraged, but completely voluntary. Then each part of the Mishkan and its furnishings are mentioned in detail. After the people heard what Moshe had to say, they left the meeting (apparently enthused and anxious to get busy). One can speculate, based on the sequence we are presented with in the Torah, that there was a fair amount of guilt from the Golden Calf that was motivating the People. Many people are moved to give generously in response to Moshe's appeal. Men and women all give (there are different interpretations as to what the wording in the pasuk indicates). In addition to donations, men, and more so women, donated their talents in weaving, dyeing, woodwork, metalwork, etc. Repeated reference is made to the hearts of the people being in what they were doing. This was a genuine positive response to G-d's and Moshe's call to build the Mishkan. The leaders of the Tribes supplied the precious stones for the shoulder-pieces of the Eifod and for the Choshen of the Kohen Gadol, and spices and oil for the Incense and the Anointing oil. [SDT] Rashi quotes R' Natan who explains why the leaders of the tribes took the initiative on the occasion of the dedication of the Mishkan. He says that they learned their lesson from this original collection of materials. The leaders decided to wait until the people finished giving, and then they would give what was missing. It turned out that there was almost nothing left to give because the people had given so generously. For Chanukat HaMizbei'ach they went first. But for the initial T'RUMA they were mildly rebuked by the Torah in an inconspicuous way - the letter YUD was dropped from the word N'SI'IM (36:27). Leaders are supposed to lead, they are supposed to initiate. Jewish leaders say, "After me! Levi - Second Aliya - 13+12+35 p'sukim - 35:30-37:16 Moshe tells the people that G-d has designated Bezalel (from Yehuda) and Ohaliav (from Dan) as the chief artisans of the Mishkan. They have been Divinely inspired with intelligence, insight, and the skills necessary for the various intricate tasks ahead. They and those working with them supervised the collection of materials and informed Moshe that they received more than enough material. Moshe "gives out the word" that the people should cease their donations. [SDT] (based on a DT I heard from Rabbi Menachem Rottenberg, former exec. dir. of Yeshiva of Central Queens) Look at the greatness of Bezalel (and his crew). They were able to "think thoughts", formulate ideas, make plans, "work with the gold, silver, and copper". And also, to work with stone and wood. And to do all the various jobs. Picture a committee of some organization with a project to carry out. The most valuable members of the committee are those able AND ready to perform anything that is necessary. Not those people who have the ideas but are not willing to work on their execution. The ones who will work with the gold, but who consider it beneath their dignity to perform lesser tasks. When G-d commanded Moshe about the Mishkan, He first commanded the making of the Aron, Shulchan, and Menora. Then, the roofing layers - the Mishkan, the Ohel, and the Orot. Only then were the wall boards and foundation sockets brought into the picture. In the carrying out of the commands, a more "practical" plan was followed. The structure and then the furnishings. But how can Moshe and Bezalel deviate from the commands of G-d? You can't just do whatever you want in this kind of thing. Commentaries say that Moshe and Bezalel requested and received permission from G-d to take the more human, practical approach. In this portion, the three layers of ceiling are presented. Note that the first layer was a beautiful, multicolored weave and the fasteners were gold. Over that came the more practical, less attractive, less complicated, weather-resistant Ohel of goat hair. This layer was not seen from inside the Mishkan, and might not have been seen from the outside either, according to the opinion that the Tachash and Red-dyed sheep skin covering (which was also attractive) was not just on top. Next the Torah describes the construction of the wall-planks of the Mishkan from acacia wood. There were 48 planks - 20 each on the north and south walls, and 8 on the west wall. Each plank was covered with gold. Each was inserted into two foundation sockets. The Parochet to hang between the Kodesh and the Kodesh Kodoshim, the Masach for the front of the Mishkan, and the Masach for the front of the courtyard were similar in style and material to the first ceiling layer. With the structure completed, next came the Aron and the Shulchan. (See TT for Parshat T'ruma for the details.) Shlishi - Third Aliya - 13 p'sukim - 37:17-29 Next comes the Golden Menora. With the exception of the oil cups, everything else - the branches, decorative orbs, cups, flowers - was hammered from one piece of gold. Next, the Golden Altar (a.k.a. Incense Altar, a.k.a. Inner Altar) is described. After this Mizbei'ach was made, the Anointing Oil and Incense were compounded. R'vi'i - Fourth Aliya - 20+12 p'sukim - 38:1-39:1 The External Altar, Copper Altar, Earth Altar (because it was filled with earth when the camp rested and the Mishkan was erected) is described. Almost all korbanot were brought on this Mizbei'ach. It was considerably larger than the Golden Altar. The final vessel described is the Washing Basin and its Stand. It was made of copper. Tradition tells us that the copper came from the mirrors of the Israelite women. At first, Moshe did not want to accept them because of the vanity associated with mirrors. G-d, however, told Moshe how very precious this gift was in His eyes, because they reminded Him (so to speak) of the role Jewish women played in the redemption of the people from Egypt. Finally, the courtyard is described. P'kudei begins with an accounting of the materials collected for use in the construction of the Mishkan, its furnishings, and the garments of the Kohanim. [SDT] We are taught from the fact that Moshe Rabeinu gave a voluntary accounting of the materials he collected, that a person in the position of collecting monies for the community must conduct himself in such a way that he will always be above suspicion. Even if the individual is completely trustworthy, he should take measures to avoid the possibility of appearing improper. We learn similarly from the episode of the two and a half tribes that one must behave in such a way that he will be "clean before G-d AND Israel". The Talmud tells us that the family of Kohanim that was in charge of compounding the Ketoret (incense) did not allow its women to use perfume, lest someone suspect them of taking from the sacred ingredients of the Ketoret. Similarly, the bakers of the Lechem HaPanim did not eat fine bread, so that no one should even get an idea that they were taking the special flour of the Mikdash for their own use. [SDT] In the opening pasuk of the sedra, we find the word Mishkan twice in a row - ...HaMishkan, Mishkan HaEidut. Rashi says that this is an allusion to the two Batei HaMikdash. Chatam Sofer adds that the HEI of the first Mishkan is "missing" from the second. This alludes to the 5 special items missing in the second BeitHaMikdash - the ARON, the Holy Fire, the Divine Presence, the Holy Spirit, and the Urim V'Tumim. [SDT] Rashi teaches us that the description of the Mishkan as EIDUT, a Testimony, attests to the fact that G-d had forgiven us for the Sin of the Golden Calf. This is so because the SH'CHINA rested among us, in the Mishkan. The work of assembling and dismantling the Mishkan throughout the years of wandering in the Wilderness was the domain of the tribe of Levi, under the supervision and leadership of Itamar b. Aharon HaKohen. The chief artisans of the Mishkan, the Torah reminds us, were Bezalel from Yehuda and Aholiav from Dan. The Torah next details the amounts of gold, silver, and copper which was collected for the Mishkan and its vessels. The Torah also lists the uses of the different metals. Then the Torah mentions the different dyed wools (sky-blue, purple, red - the shades of color are debated - e.g. sky-blue? At what time of day?) that were used in the making of the sacred garments of the Kohen Gadol, and for the cloths that covered (and protected?) the sacred items of the Mishkan during the traveling from place to place in the Midbar. [SDT] Baal HaTurim says that the Mishkan was supported by a foundation of 100 silver ADANIM. So too, our daily lives are supported by 100 silver foundations - the 100 Brachot we strive to recite every day. Chamishi - Fifth Aliya - 20 p'sukim - 39:2-21 This Aliya contains a detailed description of the Eifod and the Choshen of the Kohen Gadol. Both were woven from the same kind of weave and the two were attached firmly to each other when worn. Two onyx stones (Avnei Shoham) were attached to the shoulder straps of the Eifod. The names of the 12 tribes (actually, it was the 12 sons of Yaakov) were engraved on the stones, six on each stone. How the names were divided is the subject of dispute among our various sources. One opinion is that the emblems of the tribes were engraved on the stones alongside the names. Rambam says that Yosef was written as Y'HOSEF (a spelling that appears in T'hilim), resulting in a symmetrical 25 letters on each stone. The 50 letters of the names were supplemented by 22 letters of the names of Avraham, Yitzchak, and Yaakov, and the words SHIVTEI Y'SHURUN on the Choshen. This brought the total number of letters to 72, corresponding to the SHEIM HA'M'FORASH. The arrangement of names and letters resulted in 6 per stone. In addition to the fabric of these two garments, there were gold settings for the stones, gold rings and chains for attaching Choshen & Eifod. Shishi - Sixth Aliya - 11+11 p'sukim - 39:22-43 The ME'IL (different opinions - cloak, cape, poncho-like garment) was woven completely of T'CHEILET wool. Its neck-hole was reinforced to prevent tearing. This is the second time that the Torah emphasizes the prohibition of tearing the ME'IL (or allowing it to be torn). None of the garments may be torn; precautions were taken to avoid tearing. Yet the Torah presents the rule specifically with the ME'IL. The hem of the ME'IL was fringed with alternating bells of gold and pompoms of colored wools and linen. Here are two opinions as to how the PA'AMONIM & RIMONIM were attached to the bottom of the ME'IL. The KUTONET, a long-sleeved, floor-length garment was woven of white linen. Some say that the sleeves were woven together with the body of the garment, rather than made separately and then sewn together. All Kohanim wore a KUTONET. Each had it custom-fitted, since it is forbidden to do AVODA in the Mikdash if the garment was either two long or too short (or frayed or soiled). A turban of linen was worn by the Kohen Gadol in one style, to accommodate the TZITZ. Regular Kohanim wore their turban in a different style. The belt or sash, called AVNEIT, was woven from the three colors of wool and from linen. It was unusually long (32 AMOT, approx. 15 meters, about 50 feet long) and therefore needed to be wound around the kohein's waist many times. (Some say that the AVNEIT was worn above the waist.) The winding produced a prominent bulge aound his waist which the Kohen felt whenever his hands were at his sides. This served as a constant reminder to the Kohen of the seriousness of the service in the Beit HaMikdash. The AVNEIT was Shaatnez, as was the Choshen, Eifod, and Me'il. There are different opinions as to whether the regular kohen wore an AVNEIT of pure linen or of the same mixed weave of the Kohein Gadol's AVNEIT. Next comes the TZITZ, a.k.a. NEZER HAKODESH, made of pure gold and fastened around the KG's head with ribbons of T'cheilet wool. The TZITZ was embossed with the words KODESH TO HASHEM. There are many different opinions as to how the words were formed from the gold of the Tzitz, and in what order and orientation relative to each other. The TZITZ was like a royal crown for the Kohein Gadol, yet it was also meant to humble him greatly. Thus, all the work of the parts of the Mishkan and the garments of the Kohanim came to an end. (All that remained was to put everything together and in its right place.) [SDT] Talmud Yerushalmi notes that the phrase, "as G-d had commanded Moshe" appears 18 times in P'kudei. Correspondingly, we have 18 brachot in our weekday Amida (the connection between Service in the Mikdash and Davening is obvious, or should be). Thus says Sh'muel b. Nachmani in the name of Rabbi Yochanan. This does not include the first time the phrase is used: And Bezalel... did all the G-d had commanded Moshe. There are differences between the context of the phrase with Bezalel and contexts of all the other uses of the phrase that justify its not being counted together with the rest. On the other hand, our Amida does have a 19thbracha, so the "extra" phrase is accounted for. Interestingly, there are other "origins" for the 18 brachot of the Amida, and they too have a slightly different number 19, so that the "expansion" of the Amida is covered by them, too. For example, G-d's name is mentioned 18 times in Psalm 29, Mizmor L'David, Havu LaShem...which we say in Kabbalat Shabbat and when we put the Torah away on Shabbat morning. There is a 19th, but different Name of G-d, KEIL. (Among the 18 AZKAROT are 7 KOL HASHEM, corresponding to the 7 brachot of the Shabbat and Yom Tov Amida. All the components of the Mishkan, its vessels, and the sacred garments were brought to Moshe following the completion of the work by many men and women who voluntarily contributed their talents to the Mishkan. Moshe inspected all of the work and found it to be consistent with what G-d had commanded to be done. Moshe blessed the people: "May it be G-d's will that He will cause His Presence to settle upon your handiwork." (Rashi) The Torah once again enumerates all of the components of the Mishkan. And repeats over and over again that the People did everything that G-d had commanded Moshe. Here's a thought... The emphasis upon the people doing as commanded stands in harsh contrast to the Golden Calf, which was not at all what G-d had commanded. We can see a rebuke every time the point is made that, "this time we listened, but what happened a couple of months ago..." (To be sure, it is complimentary, that we did as commanded, but we can also see an implied rebuke.) Sh'vi'i - Seventh Aliya - 16+11+11 p'sukim - 40:1-38 G-d instructs Moshe to erect the Mishkan on Rosh Chodesh Nissan. After the structure is in place, Moshe is to bring in the Aron and hang the PAROCHET which separates the Holy of Holies from the main part of the Mishkan. The Shulchan and Menora were put in their places, followed by the Golden Mizbei'ach. The MASACH was then hung from the posts at the entrance to the Mishkan. The Copper Mizbeiach was placed in front of the Mishkan, opposite its entrance. The KIYOR and base were placed between the Mishkan and the Mizbei'ach, slightly to the side. The courtyard curtains were hung from their posts. Following all this, Moshe was to anoint all the components of the Mishkan and sanctify them. Then the Mizbei'ach and its vessels were anointed, and the Laver as well. Then the Kohanim were brought forward. After proper ablutions, they were clothed in their sacred garments and anointed. And it came to pass that on the first day of Nissan in the year out of Egypt, the Mishkan was completed. That is a bit less than a year out of Egypt. In this portion, the Torah spells out the step-by-step procedures of finally carrying out the commands of Parshiyot T'ruma, T'tzaveh, beginning of Ki Tisa, all of Vayaqhel. Continuing from the last portion, the Torah describes the final stages of the whole job of constructing the Mishkan. When Moshe place the Mizbei'ach where it belongs, he brings the proper korbanot on it. Imagine the mixed feelings that Moshe would have at this point. He has built the Mikdash and is basically serving as Kohen Gadol. But not for long. During the week-long inauguration of the Mishkan, Moshe did it all. See the mitzva of washing hands and feet before doing Avoda. The command goes to Moshe and Aharon and sons. Rashi says that on the 8th day of the dedication of the Mishkan, Moshe and Aharon were on equal status. But only on that day. After that, Moshe is "only" a Levi, and Aharon takes over the reins. It is said that Moshe would have been the Kohen Gadol, except for the way he spoke to G-d at the Burning Bush. It was then that G-d brought Aharon to Moshe, so to speak, to share the responsibilities and privileges of leadership. In the final 5 p'sukim of Sh'mot, the Torah tells us that Moshe was not able to approach the Mishkan because it was "covered by a Cloud". Only when the cloud lifted was Moshe able to approach. The Cloud was also that which signaled the people to travel or to remain encamped. The Cloud was there by day and the Pillar of Fire by night. Thus ends the Book of Sh'mot, with the stage set, so to speak, for the Book of Vayikra, Torat Kohanim. In the course of the Book of Sh'mot, we started out as a family that was in Egypt, enslaved and oppressed there. We grew into a nation, were redeemed from Egypt, accompanied by great wonders and miracles. We received the Torah, and set up the two main aspects of our nationhood - the day-to-day rules of a Torah way of life and the building of the Mishkan to be the focus of our spiritual energies. G-d's plan for us is well underway. Everything is there except for our venue for Jewish Life at its richest - Eretz yisrael. But three books of the Chumash are still to come. It is customary for the congregation to stand for the concluding p'sukim of each book of the Torah. The Torah-reader reads the final words in a dramatic manner, signaling the congregation to respond with "Chazak, chazak, v'nitchazeik" (Strong, strong, and let us be strengthened). The reader then repeats that phrase. (Some say that the person who receives the Aliya for Chazak should NOT say the phrase, as this would constitute an interruption between the Torah reading and his concluding bracha, or possibly that it is to him that the congregation says Chazak...) It is considered a special honor to receive this Book-completing Aliya. There does not seem to be the same kind of objection to standing for Chazak as there is for the Aseret HaDibrot. Maftir - second Torah20 p'sukim - Sh'mot 12:1-20 This is the fourth of the Four Parshiyot. Parshat HaChodesh is the Shabbat of or the Shabbat right before Rosh Chodesh Nissan. We read of the mitzva to establish the Jewish Calendar (the first two p'sukim), followed by the commands concerning Pesach - the Korban Pesach, Matza, Chametz, etc. (the rest of the 20-pasuk maftir). The main theme of the Maftir is Korban Pesach. Except for the first two p'sukim, the rest of the Maftir (and beyond) deals with Chametz & Matza, the Seder night, and Korban Pesach. K.P. is different from all other korbanot. It is (sort of) a blend of the spiritual and the mundane. The purpose of bringing the K.P. is to eat it. As opposed to the other korbanot where the main feature is the offering of the korban on the Mizbei'ach; the eating, when that is the case, is secondary, though not unimportant. All korbanot were brought in the Beit HaMikdash between the two daily T'midim. Except for K.P. which comes AFTER the afternoon Tamid. K.P. can be brought and eaten in a state of ritual impurity. This can be seen as a "compromise" by G-d to facilitate our performance of this mitzva. (An individual is postponed until Pesach Sheni because of TUM'A, but the community brings and eats K.P. while TAMEI, rather than wait the month.) Unlike the portions of the Torah from B'reishit until Bo in which stories of our ancestors are the main themes, and unlike the books of Vayikra and D'varim, in which mitzvot are the main themes, in this portion (as in much of Sh'mot) we find a blend of story and mitzva. Where one ends and the other begins is not always easy to tell. That is, without the Oral Tradition. Do all future Korbanot Pesach have to be roasted? Or is that a requirement only for the original Exodus night? Do we have to eat K.P. with our belts tied and in haste? Or was that just then? The blood on the doorpost? Etc. Etc. The answers are clearly presented in the Talmud. The point is that the Written Word alone is not the whole Torah. this is another of many examples of this very important element of Judaism. MITZVA WATCH The Maftir contains several mitzvot — Making the Jewish Calendar [4], to slaughter the K.P. [5], to eat it [6], not to eat it rare or cooked [7], not to leave over any of K.P. to the morning [8], to destroy Chametz from one's possession [9], to eat matza on Seder night [10], not to possess Chametz on Pesach [11], not to eat any foods that contain Chametz [12]. In addition to these "counted" mitzvot, we also find the source of SHMURA MATZA and the source of the permitted M'LACHOT on Yom Tov. Haftara - 28 p'sukim -Yechezkeil 45:16-46:18 The Haftara contains the prophecy of the building of the Beit HaMikdash and the restoration of Korban Pesach - hence the connection to the Maftir. Both the Torah and Haftara announce the holiday of Pesach, in very similar words, and both speak of putting blood on the doorpost. Not only do both readings talk about Pesach, but both focus on Rosh Chodesh Nissan. Some communities add the first and last pasuk of the Haftara for Machar Chodesh when Rosh Chodesh is Sunday, as it is this year. (Similarly, they will say the first and last pasuk of the Rosh Chodesh Haftara when HaChodesh falls on Rosh Chodesh.) It seems that this custom is more prevalent among S'faradim than Ashkenazim. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 80 •LOANS •To lend to the poor and not to oppress him With this lesson we begin a new topic. The collection of loans. Reuven has loaned money to Shimon. Shimon doesn’t repay. What remedies are available to Reuven to get his money back? As stated in lesson 45 (Torah Tidbits 427): “It should be remembered that it is a Torah commandment and the responsibility of every Jew to lend money to those who are in need, even if the needy person is wealthy. In the phrase “If you lend money to any of My people” (Exodus 22:24), the word “if” is not fully permissive. It permits the lender the right to refuse only if he is not in a position to lend. If he can lend, however, he must surely do so. Maimonides enumerates this as positive commandment 197, one of the 613 commandments.” Maimonides lists eight degrees of tzadakah, the highest form is to give a person a loan, or a gift in such manner as will enable him to be independent and not have to depend upon other people, or to go into business with him or finding him work. This is based on the Talmudic passage that the highest form of good deed to the poor is to enable the poor to go into business. (Shabbat 63a.) Loans should be made to the rich as well as the poor. Sometimes the giving of good business advice is also accounted as doing a virtuous deed. In making loans, assuming equal needs, the relatives of the lender have the highest priority; then the members of the household; then the members of the community; then the members of the land. Part of the commandment to loan includes the command not to try to exact payment from the borrower when he does not have the ability to repay. Just as there is a command to lend, this is balanced by an admonition to the borrower to return the money or the thing borrowed. If he borrower has the means to repay and makes the creditor come back time and time again to get paid, he transgresses the admonition “Say not to your neighbor, Go and come again” (Proverbs 3:28). The borrower should not borrow unless he has the need for the money, nor shall he be frivolous with the money that he has borrowed, nor should he dissipate his assets so that he will no longer have assets to repay the loan. There are various times when a lender may be concerned with the assets of the borrower and seek to have collateral security on hand for the repyament of the loan. It may be that he requests collateral (a) at the time of the making of the loan so that he will have security on which to make a levy in the even the borrower does not repay the loan; or (b) subsequent to the making of the loan and before the time to repay has arrived, when the lender thinks that the borrower is dissipating his assets and will not have the funds to repay the loan on its due date; or (c) when the time for repayment has arrived but the borrower is not prepared to repay and the the lender does not wish to commence a lawsuit to enforce repayment at that time but will feel more comfortable if he now obtains collateral security to be used if the borrower does not repay the loan; or (d) the time for payment has arrived and the borrower requests more time to gather the money to pay, and the lender now feels insecure without collateral; or (e) at the time the lender is in a position to enforce collection of the loan from the assets of the borrower by having a levy made on the assets of the borrower after judgment has been obtained and not paid. The term levy means to seize assets of the borrower to pay the moneys due to the lender. Generally speaking, the lender may not enter the house of the borrower. He may not seize collateral by himself prior to the due date of repayment of the loan, nor on the due date nor thereafter. The lender may not enter the house of the borrower even to make an inventory of the articles in the home of he borrower to have available to levy upon if the borrower does not repay the loan. There are five cases in which a person may enter into someone else’s house to seize chattels. 1. If the debt arises from a labor or rental agreement, the laborer or the lessor may enter the premises of the employer or lessee to seize collateral to be available when he obtains a judgment for the labor or the rental. The rental may arise from renting himself (the laborer) out to the employer, or rental of one’s real property or personal property. 2. The lender may enter the premises of the guarantor of a loan to seize assets on which to later make a levy after the borrower has failed to make payment of the loan, since he is not entering the house of the borrower. The Torah prohibition against entering the home of he borrower applies only to the borrower and not to the guarantor of repayment of the loan. 3. If the owner of an object that has been robed or stolen from him sees the object in the home of he robber or thief, the owner may enter to retrieve his object. 4. A person who sells on credit may enter the home of the customer to seize a chattel on which to levy for the unpaid extended credit. 5. If a bailee has not returned the object bailed to the bailor/owner, the owner may enter the home of the bailee to retrieve the object. The lender, if he did not receive collateral at the time the loan was made must make an application to Beth Din for an order to compel the borrower to give hi collateral. Beth Din should not entertain the application if it is made by the lender prior to the time that the loan is due, unless the lender can prove to the satisfaction of the Beth Din that the borrower is dissipating his assets or some other reason that the lender will have difficulty in enforcing payment when the loan is due. If the due date has arrived the application by the lender shall be made on notice to the borrower unless Beth Din decides that the creditor will be prejudiced by the delay in having the borrower served with an order to appear, and then having to appear. It seems that some borrowers would seek to delay the hearing on whether to post collateral and in the meantime make themselves without assets to pay the creditor even if he will obtain a judgment against the borrower. In the next lesson IYH we shall discuss a loan to a widow, food preparation articles exempt, necessities to be returned for use by the borrower. The subject matter of this lesson is more fully discussed in Vol. IV, Ch.97 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on the commentary Meaning in Mitzvot on Kitzur Shulchan Arukh, which is serialized on Yeshivat Har Etzion’s Virtual Beit Midrash, www.vbm-torah.org. EIRUV CHATZEROT Our parsha relates that the Jews in the desert were so enthusiastic to help provide for the Mishkan and its contents that Moshe soon had to announce that people should stop bringing their workmanship to the encampment of the Leviim, where the Mishkan was located. “And the call was broadcast in the camp, saying, no man or woman should do any more workmanship for the sanctified donations; then the people stopped bringing.” (Shemot 36:6.) The gemara explains that this announcement was made on Shabbat, and part of its purpose was to warn people not to carry the objects for the Mishkan from their private domains to the central encampment via the public thoroughfare. And it is from this verse that we learn that carrying from one domain to another on Shabbat is a forbidden melacha. (Shabbat 96b.) In the time of King Shlomo, this rule was extended to forbid carrying even between two distinct private domains. (Shabbat 14b.) Since the courtyard of several private dwellings has a public character, it could be confused with a true public domain. Seeing people carrying from the house to the courtyard, people would assume that it was permissible to carry into the street as well. Such carrying is permissible only through eiruv chatzerot, a “mingling of courtyards” in which several adjoining properties are symbolically combined into one via joint ownership of a Shabbat meal. (SA OC 366.) This decree seems to bear a message of alienation: each household is viewed as its own private world, and each neighboring household is presented as a menacing foreign domain likened to a public thoroughfare. However, the decree came with its own solution with the exact opposite message, one of fellowship. By the simple expedient of putting food for one meal in a central location and making each household a partner in the meal and the room, the entire courtyard or even an entire city is turned into a single domain! Recognizing the threat of alienation gives us the impetus to create brotherhood. WarRabbis:Rav Hai GaonWhy was this decree instituted specifically in the time of King Shlomo? Rav Hai Gaon gives a profound answer to this question. The mishna tells us that an army camp is exempt from the requirement to make an eiruv. (End of first chapter of Eiruvin.) Rav Hai Gaon observes that when Shlomo’s kingdom was established, “he had peace from all sides around”. (Melakhim I 5:5.) Until this time, the Jewish people considered themselves to be in an ongoing state of war - as if the entire nation were considered a single army camp. (Cited by Semag, beginning of Hilkhot Eiruvin, and Bach OC 366.) An army camp has its own kind of fellowship, but it is a kind much different than that of the city. In wartime, there is virtually no privacy, and no stability. A truly private domain barely exists. It is no wonder that there was then no need to create an “eiruv”. Finally, in the time of Shlomo, the Jewish people had a sense of security, and this gave them a sense of privacy. The verse just mentioned says that Shlomo had peace from all sides; the very next verse elaborates that “Yehuda and Yisrael sat securely, each man under his vine and under his fig tree, from Dan [in the far north] unto Beer Sheva [in the far south] all the days of Shlomo.” When each person is conscious of his own privacy, his own property and his own place, then there is a certain degree of alienation, and a need for special steps to create community and fellowship. According to Rav Hai Gaon, this is the historical background to the institution of “eiruv”. But peace and prosperity not only create the need for fellowship, they also create the greatest opportunity for ideal fellowship. It is true that adversity gives people an urgent sense of community and common purpose, motivating them to give up their privacy and work together for the collective good. But ironically, this very lack of privacy can constitute a barrier to true community. In order to open up to others, we require a certain personal space, a modicum of privacy and modesty. We could say that prior to the time of Shlomo, a true sense of “eiruv”, of mingling of distinct domains, was not only unnecessary but was also impossible. It was only through the security of “each man under his vine and under his fig tree” that each person attained a willingness to truly welcome his neighbors into his private space. 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 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: When davening with a minyan, how many people must be finished with their amidah before the chazan may begin the repetition? (And is it the same for Maariv even without a repetition, or is the rule different?) Answer: It is proper that there be nine men who will listen to the entire repetition (Shulchan Aruch, Orach Chayim 124:4). How many people need to be finished with their amidah, in order to assume you have nine listening is a good question. In any case, the minhag is to allow the chazan to start the repetition with nine who have finished the amidah, even if we have reason to suspect that some people are preoccupied with other activities (Mishna Berurah 124:19). The Mishna Berurah suggests that, in such a case, the chazan should stipulate (in his mind) that if nine aren’t concentrating, then his tefillah should be accepted as an extra, voluntary one (T'FILAT N'DAVA). The Shulchan Aruch Orach Chayim 55:6, in discussing the requirements for a minyan, says that one person who is davening or sleeping counts towards the minyan. The Taz (Orach Chayim 55:4) wonders how a sleeping person can count, but, nonetheless, that is the ruling of the Shulchan Aruch. The Mishna Berurah (55:32) suggests that according to the Shulchan Aruch’s approach, that presence without participation is sufficient, one could count even more than one person who is preoccupied. However, his conclusion is to be lenient only with one person. The distinction between one and more emanates from Haghot Maimoniot, Tefilla 8:9. The gemara in Berachot brings opinions that a minor counts for the tenth man. Haghot Maimoniot claims that even those who are stringent agree that an adult, who can count for a minyan, provides the necessary level of kedushah for devarim sheb’kedushah (matters which require a minyan), even if he is sleeping or davening. However, this is only for the tenth man. Tzitz Eliezer (XII, 9) says that one can rely on this opinion and start chazarat hashatz when eight (plus the chazan) have finished the amidah, when there is need to do so. (In telephone conversations with the Vebbe Rebbe rabbis and other rabbis as well, the consensus was that the rules are the same for Maariv. The Kaddish after the Amida for Maariv is no less a DAVAR SHE'B'K'DUSHA than the repetition of the Amida. at Shacharit and Mincha.) “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. Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins) Are you so sure that the wicked are delaying the Redemprion? Heaven forbid! The "good Jews" are the ones delaying it. A nail hanging on a wall will not disturb a thing. But a needle left in a shirt will prick you! - Rabbi Pinchas of Koretz Ed note - I'm not sure I follow the analogy to the nail and the needle, but I felt that the statement itself was important to repeat. People without Torah and Mitzvot almost have an excuse - their ignorance usually explains why they don't behave the right way. But an educated, shomeir Torah u'Mitzvot - what's his excuse for behaving in such a way that delays the Mashi'ach? "Some day I will do it" – is self-deceptive. "I want to do it" – is weak. "I am doing it" – that is the right way. - Rabbi Menachem Mendel of Kotzk Rite and Reason by Shmuel Pinchas Gelbard Q For some it is customary for the women to light the Yom Tov candles after the men return from shul, before the meal (Mateh Efrayim) A [1] The main purpose in lighting candles is to provide light during the meal. (For Shabbat, there is no possibility of lighting right before the meal, but since it is possible for a weekday Yom Tov, some people do it. In such a case, the flame must be transfered from a pre-existing flame and not struck from a match. Also, you may not extinguish the fire you are using to light the canldes, but rather, you can place it down on a safe surface and let it go out by itself.) [2] On the second day of Yom Tov (Rosh HaShana and outside of Eretz Yisrael, the other Yamim Tovim as well), it is prohibited to kindle lights before nightfall, because one is forbidden to prepare from on Tom Tov to the next. Hence, it became customary to also light the candles on the first night of Yom Tov after the onset of the Festival so there should be no error on the second day of Yom Tov. (Ed. note: This coming Yom Tov, with candle lighting on Motza'ei Shabbat, everyone - of course - lights "late". Sh'vi'i shel Pesach is Shabbat, and everyone - of course - must light "early", regardless of their "regular" Yom Tov lighting practice. Lighting after dark should always be done by saying the bracha and then lighting. Lighting for Shabbat or Shabbat Yom Tov should be done by the familiar light, cover eyes, say brachot, uncover eyes sequence. Lighting for Yom Tov "early" may be done as for Shabbat candles, but there is a preference for the bracha first method. If this is unclear, check with your LOR or call Phil at the Center, 566-7787 ext. 207 for details.) 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! BIRKAT HA'ILANOT The Bracha on blossoming fruit trees This bracha is said only on fruit trees and only when they have blossomed and before bearing fruit. It should be said in Nissan. Think of the flowers of a fruit tree being a special gift to us from G-d. The tree will bear fruit. That's its main purpose for existing (so to speak). And when we pick the fruit of the tree to eat, we acknowledge G-d with the HA'EITZ bracha. When we see the beautiful, fragrant flowers that precede the fruit, we pause and reflect on the extra measure of beauty that G-d gave us in this world. Beautiful flowers or flowering non-fruit trees are also a pleasure to behold, but, you can say, that is their purpose in the world. But flowering fruit trees — what a special bonus. That's this bracha. It is said only once a year. The practice is to say it on at least two trees (if possible). You must be sure that the tree is really a fruit tree. There are some beautiful flowering trees that do not qualify for the bracha. When in doubt, the bracha should not be said. If you are unfamiliar with the trees in your neighborhood, ask around. Someone will know what trees qualify for the bracha. You can say this bracha alone, but it's nicer to make it a family outing (or even with a Minyan). Say the bracha with joy and a feeling of thanks to HaShem. Although the bracha itself is sufficient, some say the "lead in" to the bracha, and add the two chapters of T'hilim. The bracha is BARUCH ATA ADONAI ELOHEINU MELECH HA'OLAM SHE'LO CHISEIR BA'OLAMO DAVAR (or K'LUM) U'VARA VO BRI'OT TOVOT V'ILANOT TOVIM L'HANOT BAHEM B'NEI ADAM The suggested Psalms to be said after the bracha are 122 and 128 Parsha Pix Upper-left is the lit match in the negation circle. That is LO T'VA'ARU EISH... However, not to give the distorted impression that the ban on lighting fire means that we must spend Shabbat in darkness (as the Tzidokim claim), there are a pair of Shabbat candles to remind us that lighting up our homes (in a halachically acceptable manner) is very much a mitzva, and not at all at odds with the prohibition of LO T'VA'ARU. Top-middle are the bags of gold, silver, and copper. The big ETC. (the Hebrew equivalent thereof) represents the dyed wool, the linen, wood, skins, oil, gemstones, and anything else that was donated to the task of building the Mishkan. The stop sign upper-right has an upright hand, palm facing out (even if you cannot see it, the stop sign is enough), representing Moshe's request that the people STOP bringing materials for the Mishkan. The heart with the mortarboard (graduation cap) refers to CHOCHMAT LEV, the wise heart of Bezalel and his crew. The compass indicates the four directions that are referred to in the construction of the walls of the Mishkan and of the courtyard. The Aron (a bit above the center of the ParshaPix) obvious. The calculator mid-left is to help in the counting up of the materials that were brought to the building of the Mishkan. The loaf of bread with the money symbols is KIKAR KESEF, with money and silver sharing the same Hebrew word. The matza with the face is LECHEM HAPANIM, which was not allowed to be chametz, all year round. The traffic light in the cloud focuses us on the function of the Heavenly Cloud in directing Bnei Yisrael when to travel and when to camp. Lower-left, is the Davka graphic of the Mishkan. The barbells at mid-bottom represent strength as in CHAZAK, CHAZAK... That leaves the lower-right with two symbols of the Maftir – The month at Rosh Chodesh time (sort of) and the lamb for the Korban Pesach. TTriddles SLIM PICKINS last week - blame Torathon for distracting the “creative flow” that produces TTriddles. Last week's (KI TISA - PARA) TTriddles: [1] 7 times in a 22-day period [2] TZALI and SHEITZEI are closer for Ashkenazim than S'faradim [3] Hints at the oscillation between high spiritual level of Mishkan building to the depths of the Gold Calf [4] On the Euphrates, it smells nice; on L.I. it's fishy And the answers please... [1] This is how many times we read at least parts of KI TISA in a 22 day period. Starting with the Maftir for Parshat Sh’qalim, on Shabbat Rosh Chodesh Adar (February 24th), we next read from Ki Tisa twice on Taanit Esther (March 8th), Shacharit and Mincha of a Fast Day. Two days later, on Shabbat Purim (March 10th), we read the first part of Ki Tisa at Mincha. Then, in the following week, we read from Ki Tisa on Monday (March 12th), Thursday (March 15th), and on Shabbat Parshat Ki Tisa - Para (March 17th). That’s 7 times in a 22 day period. [2] This was another Targum Onkeles TTriddle. TZALI, which means to daven, is the Targum of VAY’CHAL (with a CHET) MOSHE... SHEITZI is how the Targum renders the other VAY’CHAL (with a KAF) MOSHE... at the end of the sedra, meaning concluded. Ashkenazim pronounce the two VAY’CHALs indistinguishably. S’fardim make the distinction between CHET and CHAF. The words are similar for S;fardim, but closer for Ashkenazim. [3] Speaking of Ashkenazic pronunciation of Hebrew, the Parsha is called KI SISA, a sound-alike (homophone or homonym) for SEESAW, symbolizing the up and down of the spiritual level of Bnei Yisrael, from the building of the Mishkan to the Golden Calf. [4] The place referred to in this TTriddle is BABYLON — the one on the Euphrates River was the capital city of ancient BAVEL. The other is a present day town on the southwest coast of Long Island. In the former Babylon, the language spoken was Aramaic; on Long Island, it’s English. So you are looking for a word whose Aramaic translation smells nice and the same word in English is the name of a fish. I think that’s it. Believe it or not, I cannot find the key to solve this TTriddle. I’m pretty sure that the direction of the solution is correct. If anyone can find the key, please let me know. It will bother me (a little) until I have the solution again. This weeks TTriddles: [1] Now you know why knishes are a popular Jewish food [2] The piece of jewelry that non-Jews traditionally have a tough time pronouncing [3] Definitely coming together more than previously [4] Rain? No, stay put! [5] Quadruple mention of the morrow From the Desk of the Director “Unity” was the theme of our recent Torathon. This message ties in beautifully with this week’s parsha Vayakhel, where we are told that Moshe gathered together, “all of the community of the Children of Israel.” The use of the expression “Adat Bnei Yisra’el” should not be lost on us, especially after learning of the catastrophic consequences of the Golden Calf which divided the people. The term, the rabbis tell us, is all-inclusive: everyone was to be involved in building the Mishkan; all were to keep the Shabbat. The unifying aspects of these collective endeavors served as atonement for the people’s transgression and were to return them to their prior state of “Am echad belev echad.” Collective consciousness is a major theme of the Mishkan: So long as we Jews care for each other the Shekhinah dwells among us and the Mikdash stands. When we clash, our holiest of places are destroyed accordingly. The rules of Shabbat thus preceded the actual building of the Mishkan because, according to the Zohar, the inner secrets of Shabbat are intricately bound up with concepts of Unity. Shabbat and the Mishkan bind our very being to time and space; together they raise the mundane to new levels of Kedusha. Together, they bind us together as a Kehillah and as an Edah. Vekhen yehi ratzon. Sincerely yours, Menachem Persoff, Director, Israel Center NCSY B'YISRAEL NEWS This week alone, over 200 kids were touched by the programs of NCSY B’Yisrael. The ongoing encounter groups with the Givaat Brener High School and religious teens from Gush Etzion continued Thursday morning. For four hours, they were treated to the very special insights of Michi Yosefi on nature and spirituality, in the blooming Emek Haelah. That same evening, while the adult Torathon was happening, NCSY held a simultaneous teen Torathon in the Teichman Youth Center. About 40 teenagers enjoyed the storytelling of “Yosef HaMisaper” and his sitar, the Torah of Rabbi Michael Fredman, and the warm outreach of Harel Hetzroni. NESTO held a very successful Shabbaton for 25 of their members (see following column) and the first ever Shabbaton in Makom Balev Lod happened this past Shabbat also. The Lod kids had never experienced the ruach and warmth that means NCSY Shabbaton, and were wowed like never before. With these seeds sprouting around the country, Makom Balev NCSY is filling the void of youth outreach. And let’s not neglect mentioning our zula. Harel continues to do his magic, attracting 100 teens on motzaei Shabbat, with his genuine love and affection for the younger clal yisrael. 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 Special Pesach Tiyul: Exciting hikes Great evening at the seashore. Your chance to see old friends and meet new ones! Who? All 6-11th graders •Where? To the Carmel •When? April 2,3 •How much? 160NIS We still have room. Call NOW! For more info, please call Daniella at 02-5667787, x246, or 058-650240 Rabbi Michael Fredman, Director; Daniella, Ilana, Sara, B'not Sherut; (02) 566-7787 ext. 242 • fax: (02) 566-0156; ncsy_isr@netvision.net NESTO•Native English-Speaking Teen Olim The theme of our Shabbaton last week, held at the Windmill Hotel in Yerushalayim was SIMCHA and that was truly what the experience was. The 34 participants of the Shabbaton began the event by davening Mincha and Kabbalat Shabbat at the Israel Center, where the “Carlebach” tefilah set the tone for the rest of Shabbat. After a spirited, and insightful ice-breaker in which the participants creatively identified themselves and then selected a symbol which represented simcha for them, we returned to the Windmill Hotel for dinner. A madrich-led session on simcha was followed by a “midnight” walking tour of Yerushalayim. We wound our way through the streets of Rechavia and Katamon and ended up at NESTO member Katie Deutsch’s home in Nachlaot where we were treated to homemade “blondies” and Purim surplus! Our thanks to Katie and her family for inviting us. As we returned to the hotel, we stopped in a park to discuss the concept of Tikun Chatzot prayers and the significance of our being a group of olim who now have the privilege of walking through Yerushalyaim once again. Of course at 12:30am in a park in the middle of Jerusalem one could only expect one thing from a group of teens on a Shabbaton - they took off in all directions playing on the slides, swings, climbing equipment and playing games of tag (I must say with pride that the director and madrichim made a fine showing on the monkey bars!) The kids were able to select from four different options of where to daven with the madrichim on Shabbat morning. I am especially proud to note that 7 of the participants elected to leave the hotel at 4:15am to daven vatikin at the kotel with advisor Itamar Danziger. Before lunch another upbeat session on simcha was held which had some members literally screaming in their seats (to the chanichim: mine was not a scream, rather a loud audible gasp of surprise!). I want to thank Daniel Roth, one of the founding members of NESTO, for coming to the hotel before lunch to meet the kids and spend time with us. Following menucha and seudah shlishit, we all gathered in a huge circle on the hotel’s patio to conclude Shabbat with zemirot, stories, and inspiring thoughts. Continuing the theme of simcha into the malave malka program, we had… an ice-cream buffet! But even more than gastronomical joy, we had a nine-act talent show. Though my heart–rendering, tear-jerking performance of the song, “Feelings” did not win first place, I am please, nonetheless, to announce the most deserving three winners: First place, Aviella Trapido for writing and performing her songs on peace, Second Place to Zev Rosenstein and Daniel Gindis for their hilarious skit on Pinky and the Brain, and Third Place with her art drawings and explanations, Leah Weinberg. I would like to thank the following madrichim for making the Shabbat the success that it was: Itamar Danziger, Kinneret Fischer, Bracha Fraser, and Yaakov Reichart. Thanks also to the NESTO staff of Daniel Stambler and his wife Batya, Ilana Milo, and my wife Ditza and our children. And for their continuing work, our NESTO board of: Yoel Kahn, Jeremy Saltan, Michal Stillman, and Aviella Trapido. Throughout the Shabbaton various members of NESTO, and advisors dropped in to spend time with us and we were pleased to see all of you. And finally, a tremendous yashar koach to the Shmelzer family of Efrat who sponsored this Shabbaton in memory of Irving Brifman, Yitzchak ben Yaakov HaLevi and Philip Shmeltzer, Shraga Feivel, both of whom have their yartzeits in Chodesh Adar. Tanya Shmelzer, a long standing NESTO member is attributed with having kept NESTO afloat during a difficult period when there was neither Director or bat sherut. May this act of chesed bring an aliyah nishama to your father and grandfather. UPCOMING NESTO EVENTS • NESTO Parent Malave Malka - March 24th. in Beit Shemesh • Golan Overnight Trip - April 1 & 2. Sponsored by the Gindis family of Har Nof • NESTO Family Picnic-April 15th. at Kibbutz Gezer • Shabbaton at Chashmonaim-April 27-28 Shabbat Shalom, Rabbi Avi 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 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] Wishing the participants in the In-house Shabbaton this Shabbat a wonderful, learning-filled, enjoyable experience. Participants can come to the Center from 3:30pm and on. Candle lighting is 5:17pm. We will have candles set up at the Center for those who will not be lighting in their homes. Mincha is 5:25pm. The rest of the schedule will be available upon your arrival. [2] Davening and meals for Shabbat-Erev Pesach (April 6 & 7) Last call is this coming Thursday at noon, March 29th. Session 1 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. Call soon; we're filling up. [3] 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 (subsidized). Other meals, $20 and $10. Registration is weak for the second day and 8th day (and night) meals. If it doesn't pick up by this Thursday, we might have to cancel. Students who are staying in Israel and want to make these arrangements, should call us SOON. It is NOT too early to make your plans for Shavuot 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) From Remembrance, (Yom H'Shoah V'Hag'vura) to Remembrance (Yom Hazikaron L'Chayalei TZAHAL) with David Magence Thursday, April 19 Mount Zion • the "City Line" • No-man's land •Chamber of the Holocaust, the pre-Yad v'Shem Holocaust memorial •Traditional Tomb of King David •Story of the "Cone", the last attempt to take the Old City during the War of Independence •Zion Gate, count the bullet marks from 1948 •The Jewish Quarter in the War of Independence including the "One Last Day" exhibit (photographs of the capture and surrender of the Jewish Quarter) Memorial to the 65 Jews killed during the six months of siege and battle We will meet at Zion Gate at 2:00pm • Tour ends approx. 5:30pm • Price: 30NIS (members), 36NIS (non-members) ONE DAY TIYUL with Barnea Levi Selavan • Tuesday, April 24 •Birthpangs of Conflict • Many people participated in the creation of the State of Israel, and they came from quite different perspectives. Most have heard the story from one - the official government press generally followed the Hagana line and portrayed the Irgun and Lehi as radical destructive groups, and influenced the classic books like O' Jerusalem. Once Menachem Begin became Prime Minister there was an attempt to change that; and some of us old Betarists always knew "the real story," particularly about the King David Hotel operation. Yitzchak Shamir is a Lehi man; even fewer people know this approach from the inside. Today's government is a fascinating mix of "ideologies" (that's a deep problem) and to understand the roots of the people operating together, what binds them and what separates them – this is the perfect TIYUL! We will go to places that portray the different streams, to places that pull it all together, and raise question that will leave you with much to think about. There's more! ...Some special experiences in store • Bring your own lunch • 8:00am to 7:00pm • price: 120NIS (members), 130NIS (non-members) Mystery Tiyul sponsored by Moadon Sanhedria in conjunction with the Israel Center, Wednesday, May 2 • Hints: 1) highest spot in center of country, 360°, 2) underground spot with camouflages exits. 3) Celebrate 100th birthday at a special location in a special way, two videos and an unusual tour 4) Still another surprise site for your enjoyment, understanding, and appreciation of our wonderful country... Shulamit's choices & Shulamit;s sweets • 8:00am to 6:00pm • Bring lunch • price: 80NIS (members, 100NIS (non-members) Eilat at the Shalom Plaza •SUN thru THU, May 6-10 •Same wonderful 4-star mehadrin/shmita-l'chumra hotel, but... A TOTALLY DIFFERENT, NEW PROGRAM & EVENTS • leave 8:00am Sunday and return 6:00pm Thursday • Bring lunch for the first day • price: 1200NIS dbl. occ , 1300NIS (non member) Single suppl. add 400NIS Sanhedrin Tiyul & Shabbaton • Lag Ba'Omer Weekend •Friday to Sunday, May 11-13 • Watch for details Monday, May 21 • Yom Yerushalayim Early afternoon tour of the Old City • Unusual program • Unique slide show • Lunch • Stories of Yerushalayim • Further details to come OU ISRAEL CENTER [The
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