TT 463 Halachic Times for Jerusalem Correct for TT #463 • Ranges are for THU-THU, 5-12 Nisan (MAR 29 - APR 5) 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 - 5:22pm Havdala - 6:36pm (Rabbeinu Tam - 7:15pm) Earliest Shacharit • 4:27-4:18am Sunrise • 5:27-5:18am (5:32-5:23am) Sof Z'man Kri'at Sh'ma • 8:35-8:30am (7:50-7:44am) Sof Z'man Shacharit • 9:38-9:34am (9:08-9:03am) Chatzot (halachic noon) • 11:44-11:42am Mincha Gedola (earliest Mincha) • 12:16-12:114pm Plag Mincha • 4:43-4:46pm Sunset • 6:01-6:06pm (5:56-6:01pm) 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. There is an interesting Kiddush L'vana question that is "actual" this month. The Molad, as announced, was last Shabbat afternoon. Three days later was Tuesday afternoon, which made Tuesday night the first opportunity for K.L. Or, according to the 7-day opinion, 7 days after the Molad is this Shabbat afternoon, which makes Motza'ei Shabbat perfect for K.L. The "problem" is that the actual, real, astronomical Molad was early Sunday morning. Tuesday night was not three full days from the real Molad. This Motza"Sh will not be 7 full days from the real Molad. The answer is – it doesn't matter when the real Molad was. Tradition tells us to calculate the starting time and deadline of K.L. based on the average Molad. That makes Tuesday and Motza"Sh the best nights (depending upon opinion). Our knowledge that 3 or 7 days "really" haven't passed (meaning that the Moon really isn't 3 or 7 days old) does not impact on HALACHA L'MA'ASEH, what we do. In Nissan we were Redeemed... The Gemara in Rosh HaShana says that (just as) we were redeemed in Nissan, (so too) in the future we will be redeemed in Nissan. The same Gemara brings another opinion, that (although) we were redeemed in Nissan, we will be redeemed in the future in Tishrei. I doubt that redemption — if and when we merit it — will be restricted to either of these two "first" months. If & when. And therein lies the point. We have something to be concerned about that is far more important to us that in which month will the Complete Geula come. We have to work on having the merit to be redeemed. We believe that Redemption will come at a predestined time whether we are ready or not, whether we merit it, or not. And if we are not ready for it, then it will be preceded by very difficult times, to say the least. Let's not dwell on this option at the moment. The alternative is hastening the coming of Mashiach by meriting the Geula. (There might be a third scenario which is even less pleasant than the first one – again, let's leave that out for now, and focusing on the idea of meriting the Geula before its appointed time. From various sources, we know that we had merit which got us out of Egypt, without which — what? Not sure. It was a combination of G-d's promises to the Avot, the righteous women of Israel, and those features of nationhood which we protected (language, dress, names). Without some of the above, our actual stay in Egypt might have been 400 years, rather that the "reduced sentence" of 210 years in the land. The 190 years were recalculated to start from the birth of Yitzchak. Would we have gotten out even sooner had we not sunk to the 49th level of TUM'A? We don't know. But what we do know – or at least assume – is that we are in a "situation" now which is oppressive and unbearable from which we will hopefully be redeemed, soon in our time. That a 10-month old baby in her mother's arms can be shot in the head by a sniper just a few days ago, and we hardly remember it because there have been several PIGU'IM since, must cause us to call out to G-d for help. This does not preclude our own HISHTADLUS, efforts, and that of the government and army to handle the situation. Leave out the political and military issues. Or even what we'd do if we were calling the shots. The message here is individual and communal improvement. Torah learning, Torah observance. Relations with our fellow Jews of all kinds. 4/5 of the Jews in Egypt didn't make it. We have the opportunity to make ourselves better people and better Jews. And to influence and teach our fellows to do the same. Let's! Sedra-Stats 24th of 54 sedras; 1st of 10 in Vayikra Written on 215 lines in a Sefer Torah 21 Parshiot; 13 open, 8 closed 111 p'sukim - ranks 26th (2nd) Same number of p'sukim as Eikev 1673 words - ranks 20th (1st) 6222 letters - ranks 20th (1st) The sedra is of average length, but its p'sukim are longer than average for the Torah. MITZVOT 16 mitzvot; 11 positive and 5 prohibitions Of the Five Books, Vayikra has the fewest sedras, p'sukim, words, letters. Its sedras are the shortest in the Torah (on average) in p'sukim, words, and letters per sedra. But the Book of Vayikra has 247 of the 613 mitzvot - that's more than 40% of the mitzvot in fewer than 15% of the p'sukim, words, letters of the Torah. Vayikra averages one mitzva every 3.5 p'sukim. By comparison, the other books have one mitzva in 511 (B'reishit), 11 (Sh'mot), 25 (Bamidbar), and 5 (D'varim) p'sukim. Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 13 p'sukim - 1:1-13 G-d calls to Moshe from OHEL MOED and sets down the general rules of korbanot (sacrifices). [SDT] Note that it does not say "And G-d called to Moshe", but rather "And He called..." Vayikra is not a fresh beginning; it is the continuation of P'kudei. At the end of P'kudei, Moshe was temporarily out of touch (so to speak) with G-d. Here G-d reestablishes contact with Moshe by calling to him and then speaking to him. Notice the unique wording in this first pasuk of Vayikra; the method by which G-d communicated with Moshe was different from the prophets and all others. First among the korbanot that the Torah presents is the OLAH (of a bull), the offering that is completely consumed on the Mizbei'ach. A common procedure in the bringing of many korbanot is leaning upon the animal before it is slaughtered. Many details of korbanot have psychological effects upon the one who brings the korban. The contact with the animal gives the korban-bringer a sober realization of the tenuousness of life (his own, not just the animal's). After slaughter, the blood of Sh'chita is collected in a sacred vessel and is then brought to the Mizbei'ach to be poured on it. This procedure is essential for (all) korbanot. The OLAH is skinned (the skin is a gift to the kohanim) and cut into pieces which are placed on the fire of the Mizbei'ach and there completely consumed (except for the skin). Male sheep and goats can also be brought as OLAH. The procedures are similar, but not identical. [SDT] Sacrifices from the cow family are considered to be atonements for the Sin of the Golden Calf. That with which the People sinned can now be used for sacred purposes as a redemption, atonement and Tikun - repair. We often find that the bull is the first presented, discussed, offered, etc. This lends credence to its roll as atonement for the Golden Calf. It is the father trying to clean up his son's mess. [SDT] The OLAH is considered by the Talmud to be an atonement for improper thoughts. The CHATAT - sin offering - is brought for (some) improper deeds. The Olah is presented first because it is most often the case that improper thoughts precede (and lead to) improper deeds, rather than the other way around. [SDT] The opening command concerning Korbanot is, "A person (singular) who offers from among you a sacrifice... they (plural) shall offer their sacrifice." Toldot Yitzchak (a Torah commentary written by R. Yitzchak Caro, uncle of the M'chabeir and the one who raised him) suggests that since an individual doing a mitzva can have a positive effect on all of Klal Yisrael and the whole world, then his individual sacrifice is really ours, hence the switch to plural. Editor's addition: Furthermore, there are aspects of Korbanot that relate to the community, even if the korban at issue is a private one. The wood for the fire, the salt of each korban, the kohanim performing the Avoda - these are all communal aspects that make one's korban, our korban. [SDT] The Ba'al HaTanya explains the wording, "A person who brings from you a korban to HaShem, from the animal..." as the requirement of a korban-bringer to sacrifice the animal within himself upon the Mizbei'ach. The act of a Korban must be personalized and internalized for it to have the effect of bringing us closer(this is the root meaning of KORBAN-KAROV) to G-d. Baal HaTurim says that G-d put Moshe's name before His own in the opening pasuk of Vayikra, to tell us all of the close personal relationship that He had with him. Baal HaTurim also points out: 9words in the opening pasuk of the Book of Korbanot, and 9 words in ANOCHI... He who learns Torah is considered as if he brought all the Korbanot. Levi - Second Aliya - 10 p'sukim - 1:14-2:6 OLAH can also be from birds, specifically, two types of doves. The unique procedures for bird offerings are described. These three categories of OLAH - large animal (B'HEIMA GASA), small animals (B'HEIMA DAKA), birds (OFOT) - are counted as one positive command [115]. [SDT] Note that the bird offering is called OLAH LA'SHEM, a Burnt Offering to G-d. Although no one eats from an animal OLAH, the skin is a given to a kohen as one of his gifts/dues. The dove is completely consumed on the Mizbei'ach. It is the only korban that is COMPLETELY to HaShem. The Torah next describes the MINCHA (not to be confused with our afternoon davening), a meal offering. It consists of flour and oil with a bit of frankincense (L'vona) and differing amounts of water. (Water as an ingredient is not mentioned in the Written Word, but is part of our Oral Tradition.) Three types of MENACHOT are described in this portion. They differ in the method of preparation - baking, pan frying, etc. - but all contain the same ingredients. [SDT] Until this point in Vayikra, the Torah has described four different types of voluntary offerings, each one less expensive than the one before it. The bull is most costly, sheep and goat cost less, but more than a dove. And a flour and oil offering is the least expensive. The person who brings the korban is referred to as ADAM, a human, the first time, and then with the pronoun he, him, his (she, her, hers). Only with the flour & oil offering is the bringer referred to as NEFESH, a soul.This says Rashi, refers to the poor person, who is the one who would most likely bring the Mincha. It might not cost a lot, but the poor person puts his soul into his modest korban. Shlishi - Third Aliya - 10 p'sukim - 2:7-16 A fourth type of MINCHA is described. All meal offerings constitute one positive mitzva [116]. With meal offerings, only a small portion is put on the Mizbei'ach, the bulk of the offering is shared by the kohanim on duty in the Mikdash. MENACHOT may not be Chametz (the ones described here; there are other types that are Chametz), nor may they be prepared with leavening or honey [117]. MITZVA WATCH The Sefer HaChinuch hesitates to offer reasons for the prohibition of honey on a korban. He considers this mitzva to be highly enigmatic. He then does suggest that both leavening and honey represent loftiness and arrogance, an inappropriate accompaniment for an experience that must humble the person who brings the korban. On the other hand, others suggest that this is one of the mitzvot which say to us: Don't think you can figure everything out. There are some mitzvot which defy our limited, finite knowledge and understanding. This is one of those mitzvot. We might think that honey should be put on a korban in order to enhance it. We'd be wrong with that logic. We must realize that we are to do mitzvot - all mitzvot - just because the Torah says so. This is so for all mitzvot, not just the ones that defy our logic. No korban may be offered without salt [118]; every korban must be salted [119]. (An example - there are others - of a commandment being given in the positive form as well as a prohibition. Fast on Yom Kippur. Don't eat or drink. Do not offer anything without salt. Salt all offerings. Each form of the mitzva - the ASEI and the LO TA"ASEI - teach us something different and affect the attitude and kavanot of the particular mitzva. A fifth type of MINCHA is next described. This one is made in a deep vessel, sort of like deep frying. [SDT] Our table is like the Mizbei'ach. A famous saying with many different manifestations. We salt our HaMotzi bread because we are expected to add an element of spirituality to an otherwise very mundane act of eating. Salt is a preservative and salt does not spoil. As such, it represents an element of the eternal in this temporal world. This explanation would apply to the korban as well as to our everyday minhag regarding salt. R'vi'i - Fourth Aliya - 17 p'sukim - 3:1-17 The next type of korban presented in the Torah is the SH'LAMIM, known in English as a Peace Offering or Complete Offering. Both names are based on a play-on-words on the word SHALOM or SHALEM. The element of completeness that is special to the Sh'lamim in that part of the korban is burned on the Mizbei'ach, part is given to the kohen as one of his gifts, and part is returned to the korban's owner. "Everyone" benefits from a Sh'lamim. In that respect, it is the complete korban. Sh'lamim can be brought from male and female animals, of cow, goat, or sheep. The Torah outlines the procedures for SH'LAMIM, which are basically similar, but with some differences from animal to animal. Sometimes, goats and sheep are lumped together as TZON, animals of the flock. They are referred to as B'HEIMA DAKA, the smaller livestock, as opposed to CATTLE. In the case of Korbanot, there are differences between the two and therefore, they have to be treated separately. Chamishi - Fifth Aliya - 26 p'sukim - 4:1-26 The next category of korban presented by the Torah is the CHATAT, the Sin Offering. There are different sub-categories. A Kohen Gadol who inadvertently caused the people to sin (certain sins) is required to bring a bull as an atoning sacrifice. Similarly (but with differences), if the Sanhedrin errs in a decision which causes wide-spread sinning (again, of certain sins), then the leaders of the people are to bring a bull as a sacrifice [120]. A leader of the people brings a male goat as his CHATAT. In all cases, the CHATAT is brought for SHOGEG (inadvertent) violations with some level of negligence on the sinner's part that resulted in the sin. A CHATAT is NOT brought for intentional violations. Nor is a CHATAT brought for all sins - only for those whose intentional violation is a capital offense. For example... A person is basically Shomer Shabbat, but never knew that you cannot water grass on Shabbat. Nice hot summer Shabbat afternoon, the person "has mercy" on his yellowing lawn and turns on his sprinklers. When he learns of his mistake, he is required to bring a Korban Chatat (in the time of the Beit HaMikdash). [SDT] When a leader of the people shall sin... ASHER NASI YECHETA. The initials of this phase spell ANI (I, me!) What is likely to lead a leader astray? His focusing on himself and his losing sight of his responsibilities to the community he leads. Shishi - Sixth Aliya - 19 p'sukim - 4:27-5:10 The final sub-category of CHATAT is for the individual who inadvertently violates certain types of prohibitions [121]. For example, a Jew who violates a Torah prohibition of Shabbat because he is unaware that the particular act is forbidden (see "for example" in previous column) or because he forgot that it was Shabbat- this requires the bringing of a Korban CHATAT. The CHATAT of an individual is a female sheep or goat. Clarification... If a person sees brown leaves on a house plant and pinches them off to enhance the growth of the plant on Shabbat, he has violated a Rabbinic prohibition. (This Rabbinic prohibition is based on the fact that the act is essentially the same as, and for the same purpose as, pruning leaves on a bush growing in the ground. Pruning is a Torah prohibition. The ban on doing the same with house plants is one of many protective measures of the Sages to protect the Torah from violation.) When the person learns of his error, no Korban is required because the act was not a Torah violation. But doing the same with one's rose bushes in the back yard IS a Torah violation and would require a CHATAT. Another category of sacrifice is the KORBAN OLEH V'YORED [123], a sliding-scale guilt offering. An example of a sin requiring this korban is suppression of testimony or lying under oath about it. Testifying is an obligation [122]. The form that the korban takes depends upon the financial means of the sinner - goat/sheep or doves. With birds, the kohen must be careful not to sever the head when he performs M'LIKA, the bird-korban equivalent of Sh'chita [124]. [SDT] The main animal for a communal CHATAT (as in the Musaf of Rosh Chodesh and Chagim) or an individual CHATAT, is the goat. This brings to mind the use of the goat by Yosef's brothers to deceive their father by dipping Yosef's coat into goat's blood. The CHATAT for all times contains a reminder of the terrible behavior of brother to brother. Sh'vi'i - Seventh Aliya - 16 p'sukim - 5:11-26 For those who cannot afford doves, the ASHAM (guilt offering) is to be brought from flour. In this case (as opposed to MENACHOT), no oil [125] or spice [126] are used. The ASHAM for sacrilege is a ram. In addition, the violator, who has used the sacred for his own benefit, must make restitution and add one-fifth of the value as a penalty [127]. (Actually, one fourth is added, that amount that becomes one fifth of the total amount - 100 worth of use + 25 penalty = 125 total payment, the addition of 25 being one fifth of the 125.) A variation of the ASHAM is brought when one is not sure if he violated the particular prohibition or not. The Conditional Asham is a ram [128]. The thief is commanded to return that which he stole [130]. The bringing of the ASHAM for all the specific types of violations is a positive mitzva [129]. Thus the Torah ends its introduction to the different types of korbanot. Haftara - THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 81 •Exemptions from Collateral At the conclusion of last week’s lesson it was stated that we shall discuss a loan to a widow, food preparation articles exempt, necessities to be returned for use by the borrower because these are exceptions to the general laws relating to collateral taken by the creditor. One of the exceptions is how a widow is treated. Throughout all of the Bible, the Torah and the prophets scold Israel for not taking better care of the widow. A lender may demand that a widow furnish collateral at the time that he makes the loan. There is also authority that the lender may never take collateral from a widow. According to the prevailing view, if there were such a prohibition it would put the widow at a distinct disadvantage since lenders would not make loans to her since they would be prohibited from taking collateral. If the loan is made without collateral. the lender may not thereafter demand that she furnish collateral. Although collateral may not be demanded of her, she may voluntarily furnish collateral to the lender. The prohibition applies both to the lender as well as to the marshal of the Beth Din. It does not matter whether she is rich or poor. The theory is that she is unhappy enough without having to trouble her with providing collateral. It applies not only to Food preparation articles and Necessities, but also to any other item. If any item is so taken, she may make application to Beth Din to recover the collateral. Also any type of collateral that an ordinary borrower may ask for the return of, such as Necessities or Food preparation articles, are certainly available to the widow if they have involuntarily been given by her as collateral. Each application by the lender to Beth Din to order the furnishing of collateral by the borrower should be judged on its merits. For example, Beth Din should not say the lender is rich and the borrower is poor and therefore the borrower should not have to furnish collateral.If Beth Din decides that the borrower shall furnish collateral, it either (a) makes an order for the borrower to produce the collateral in Beth Din or (b) directs its marshal to serve the order upon the borrower and demand collateral from him. Neither the lender nor the marshal is permitted into the home of the borrower to take collateral. The marshal requests the borrower to bring out the collateral he wishes to furnish, or may pick up any items belonging to the borrower that he finds outside the house of the borrower, even using force if necessary . The lender may not take collateral even if he finds it outside the home of the borrower. The borrower may furnish anything he desires as collateral. provided the value is equal to the amount set by Beth Din, which will usually be the amount of the loan. When the marshal obtains the collateral, he gives it to the lender. At the time of the making of the loan, the lender may take Food preparation articles as collateral. Similarly. the borrower may voluntarily give the marshal or the lender himself Food preparation articles, in which case he cannot get these articles back. After the making of the loan. neither the lender nor the marshal of Beth Din may seize Food preparation articles as collateral, unless the borrower consents. The exemption of Food preparation articles from seizure as collateral includes any utensils used in the preparation of food, such as a portable mill, a wooden kneading trough, a kettle used for cooking, pots and pans, bottles, a detached stove, threshing instruments, a slaughterer's knife, 16 knives, forks, spoons, drinking cups, and similar items. These laws are derived from the Torah verse: “No man shall take the mill or the upper millstone to pledge; for he has taken a man’s life to pledge” (Deuteronomy 24:6). However, food itself is not included in this exemption. The exemption does not apply to realty or things attached to the realty, such as a stationary mill. Real estate belonging to the borrower will be levied upon if he does not have funds to pay the debt, but may not be seized as collateral. The marshal may not even close down the mill. If he lender closed down the mill from outside, he is not violating the prohibition against entering the premises of the borrower. However, the stones that grind the grain are in the exemption if they are portable. If Beth Din ascertains that the borrower is dismembering things considered to be part of the realty and there will not be adequate assets to collect the debt after judgment, Beth Din may order the marshal to obtain the parts that were detached from the real estate. Items that are used for a livelihood that will result in the borrower obtaining money to buy food are not included in the exemption. If the borrower has and uses several of the same Food preparation articles, such as five pots, the marshal may not take even one of them. However, if the borrower uses only some of them, the marshal may seize the ones not used by the borrower. If Food preparation articles were seized by the marshal or illegally by the lender himself, they must be returned to the borrower. At the time of the making of the loan, the lender may take Necessities as collateral. Similarly, the borrower may voluntarily give the marshal or the lender Necessities. The laws prohibiting seizure of Necessities applies if the borrower does not voluntarily give the collateral to the lender. e.g., if it is seized by the marshal of the beth din, or it is illegally seized by the lender, or even if given voluntarily to the lender, if the borrower was so poor that he had no alternative but to give in, so that it is not really "voluntary." The borrower may request that Necessities not voluntarily given be returned to him. If the lender fails to return the Necessities to the borrower. the borrower may apply for an order from the beth din to compel the lender to return the item. Even if voluntarily given, Necessities must be returned to the borrower when he requires them. Necessities are things that the borrower requires for the personal needs of himself or his wife or minor children who reside with him, or for earning a living. For example, a pillow, a bed, or night clothes must be returned to the borrower for his use at night, and daytime clothes are to be returned for his use in the morning. Similarly if collateral is taken that the borrower needs for his work, such as saws and hammers or farm animals, they must be returned to the borrower in time for him to use them during the work period. They need not be Food preparation articles. It does not matter whether the borrower is rich or poor; these things must be returned to him for his use. When the lender returns the collateral for the use of the borrower, he should do it in the presence of two witnesses and in their presence instruct the borrower that when he returns the collateral once again to the lender, it should be done only in the presence of witnesses. 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. Returning Lost Objects One of the transgressions which according to our parsha requires an asham is finding a lost object but denying it under oath (Vayikra 5:22-26). Rather, one who finds a lost object is obligated to return it to the owner. The basic message of this commandment is concern for our fellow man who is worried over his loss, but the details of the halakha convey additional profound lessons. Despairing of Finding an Object Even when we can clearly identify who lost an object, the finder doesn’t have to return it if he is sure the owner has despaired of finding it (SA CM 262:5). Even so, it is proper to return such an item (SA CM 259:5). The Maharal points out that this rule seems unfair. After all, the finder didn’t do anything to deserve this object, which the person who lost it exerted himself to acquire. He explains that this exemplifies the difference between a purely utilitarian approach to ownership, which underlies many of our instincts of fairness, and the Torah’s approach which is based on fundamental categories. Torah law doesn’t take account of who should be owner of an object, but rather who actually owns it. Ownership requires some form of connection to an object, either a material connection when the object is in our control, or an emotional connection when we rely on the object. Once the object is lost, it has left our domain; once we despair of finding it, we no longer rely on it. Nothing remains to connect us to the loss! Therefore, the finder may keep it. This can teach us that our material possessions are ephemeral; they don’t have a permanent spiritual connection to us. When we enter the next world, writes the Maharal, we are not accompanied by our wealth! Rather, we bring with us the merit of our Torah and good deeds, which are our only true and lasting acquisitions in this world. Even so, our Sages were concerned with accepted ideas of fairness, and told us that it is proper to return an object when we are sure of its previous owner. By encouraging such a return but not requiring it, the halakha acheives fairness but still conveys the underlying message that ownership is ephemeral and conditional, and that only our Torah and mitzvot are lasting acquisitions (Beer HaGolah pp. 31-33). Two Kinds of Ownership The mitzva of returning a lost object specifies “the lost object of your brother”, limiting this particular commandment to our felllow Jews (Devarim 22:3, BK 113b). Yet the Yerushalmi suggests that the great Kiddush HaShem involved in returning the lost objects of non-Jews makes this also an instance of the mitzva! (Yerushalmi BM 2:5, story of Abba Oshaaya.) We can explain this using a teaching of Rav Nachman of Breslav which distinguishes between two levels of ownership. The lowest level of ownership is that of bare possession. (This is comparable to the “utilitarian” concept of ownership mentioned in the Maharal.) Above this is ownership which carries with it an acknowledgment and an expression of Divine providence an awareness that our possessions are given to us as a trust to be used in carrying out HaShem’s will. This is the level demanded of HaShem’s chosen people (Likutei Halakhot, Gezeila 1; cf. Bekhorot 13b). Therefore, returning a lost object to a Jew automatically involves restoring it to its proper place in the chain of Divine providence. The Jewish people and the land of Israel are at the center of this chain, whereas the role of other peoples and other lands is defined in relation to ours. But while restoring a non-Jew’s object doesn’t ipso facto restore it to its Divine mission, the great sanctification of HaShem’s name involved is itself the greatest possible fulfillment of the object’s potential to serve holiness. This too is a fulfillment of the commandment. (Based on Likutei Halakhot Aveida 1:9.) NEVER DESPAIR! In Hebrew we refer to repentance as “teshuva” – return. Sometimes a person’s behavior gets “lost”, straying far from the Divine soul to which it properly belongs. Rav Nachman of Breslav teaches that just as a person retains his connection to a lost object and the right to have it restored as long as he doesn’t despair of it, so a sinner should steadfastly trust that he will find the strength to repent. No matter how deeply we are lost in sin, we should never despair of the possibility of return (Likutei Halakhot Aveida 2:2). Rabbi Meir is in the process of writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. He is also directing the Jewish Business Response Forum at the Center for Business Ethics and Social Responsibility, Jerusalem College of Technology - Machon Lev. The forum aims to help business people run their firms according to Torah, by obtaining prompt, relevant responses to their questions. Rabbi Asher Meir is writing a new on-line question and answer column on Jewish Business Ethics, "The Jewish Ethicist". See it at the JCT Center for Business Ethics, www.besr.org/ethicist, or at www.aish.com in the section on work. Torah Tidbits in the Palm of your hand • Technology serving Torah We've had requests to broaden the Palm column to include information about Internet sites and computer programs of Jewish and general interest.Let's give it a try. Let's be loyal (an very helpful at the same time) by introducing the OU's website. Very simple to remember address: www.ou.org (and with many web browsers you only need to type ou.org to get the site). The OU's site has many, many features of interest, including Torah Tidbits, which happens to be on the home page this week (it isn't always on the home page), and the first item, no less. But at the bottom of the OU's home page is a "button" for the OU's Guide to Kosher for Passover Foods. Click on it and you will have access to the guide, which has two distinct sections: one for products that are Kosher for Pesach without need for the P as in OU-P, and a larger section for products that are Kosher for Pesach only if so designated, i.e. OU-P. As announced last week, the Kashrut Guide is also available in Palm format. It was prepared by Howie Hirsch of Penticon Technologies Ltd. and can be found at www.penticon.com/moadon/ou-p.zip When you go to that site, a zip file will download onto your computer. After extracting or unzipping the file, you can install the two .prc files in your Palm in the usual manner. The files were prepared specifically to be read with Tealdoc, but other readers might work too. Back to the OU site's home page. There is so much material on so many topics, that things can get confusing. There is a small selection of main menu items, a long list on the left of other items on which to click, and a pull down menu towards the bottom of the page with many more items to check out. In addition, there is a search program for the site which is accessible from the menu across the top of the page. 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: What do you suggest we do on the Shabbat before Pesach (which, this year, is on Erev Pesach) regarding when and what to eat? Answer: Regarding the morning meal, the minhag is to daven very early and eat chametz or matza ashira (flour kneaded with eggs or fruit juice without water) before the end of the fourth hour of the morning, when chametz becomes forbidden. The rest of the meal can be completed after that time. For technical reasons, many prefer to remove all chometz before Shabbat. They can use matza ashira, although for Sefardim, its status for “hamotzi” is questionable (see Yechave Da’at I, 91.11). Matza ashira is the food of choice for seuda shlishit, for Sefardim (although Yechave Da’at, ibid., has a complicated solution he prefers). That is because matza ashira is “lechem” which is neither chometz (Shulcah Aruch, Orach Chayim 462:4) nor matza (see Moreshet Shaul). However, Ashkenazim have the minhag to treat matza ashira as possible chometz and thus should not eat it after the fourth hour (Rama, Orach Chayim 444:1). Those who are always careful to have seuda shlishit on bread and can work it out, may prefer to have a small meal right after davening, say birkat hamazon, wait half an hour, and start an early seuda shlishit when chometz can still be eaten (Mishna Berura 444:8). The simpler thing to do is to have seuda shlishit in the afternoon without “hamotzi” (Rama, ibid.). Sefardim must finish matza ashira by the tenth hour of the day (approximately three hours before nightfall) (Shulchan Aruch, 444:1) and, in any case, one should try not to eat too much of any food too close to Pesach (Mishna Berura, ibid.). “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) You should always be honest and fair, but should never act self-righteously or be overly pious, because that is the material of arrogance, which itself is sewn from threads of sorrow and indifference. - Rabbi Yitzchak Eisik of Komarna "You shall eat dust all the days of your life." (B'reishit 3:14) What kind of curse is this? Indeed, this curse guarantees that the snake will be well fed wherever it goes, without having to worry the least bit about it. But perhaps that is exactly what makes this curse so poignant. It is as if G-d were saying: I do not want to have anything to do with you. I do not even want to feed you. - Rabbi Menachem Mendel of Kotzk Rite and Reason by Shmuel Pinchas Gelbard Q It is customary to shape the hand-baked matzot round. Why is this? A The Torah (Sh'mot 12:39) says: "And they baked the dough... [into] cakes (UGOT) of matza". The word UGA refers to something round, as in the Mishna about Choni who AG UGA, he drew a circle. A In Eicha (3:15) it says: "He satiated me with bitterness..." The Midrash says that this refers to Pesach night (with Maror) and to Tish'a b'Av (with a heavy dose of bitterness). Since the night of the Seder falls on the same day of the week as Tish'a b'Av night, it became customary to eat eggs which is a mourner's food, on the Seder night. (This is one of the explanations of the choice of an egg to represent the Korban Chagiga.) This is also symbolized by the round shape of the matza. A The round shape emphasizes that we place our faith in the Creator Who has no beginning and no end.. Q It is customary to place 10 pieces of Chametz throughout the house before starting the search for Chametz, and to burn them the next day. Why is this? A The 10 pieces of Chametz symbolize the 10 sons of Haman. On the 13th of Nissan, the scribes of Achashveirosh were summoned to write down the evil decree to annihilate all the Jews of the Persian empire. 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! A Review of the Seder of the Seder It is recommended to read this sheet over a few times, on your own and/or with those who will be at your Seder, to freshen the memory and perhaps add a few new points to what you already know. Doing this in advance of the Seder will allow time to question and clarify. KADEISH Kiddush is recited over the first of the 4 cups of wine. This year, Havdala for Shabbat is included on the first cup. Following a discussion in the Gemara about combining mitzvot on a single cup of wine, and following a fascinating 8 (times 2) way dispute as to the order of the brachot to be recited, the conclusion is YUD-KUF-NUN-HEI-ZAYIN (pronounced YAKNEHAZ), which gives us the sequece of the mulifaceted first cup. YAYIN - borei pri hagafen, KIDDUSH - m'kadeish yisra'el v'ha'z'manim, NER - borei m'orei ha'eish (on the Yom Tov candles, whose flames need not be combined), HAVDALA - hamavdil bein kodesh l'kodesh, ZMAN - she'he'che'yanu. (Other things equal, red wine is preferable because of the reminder of blood. However, if you like white wine better, go for it!) Most people stand for Seder Kiddush (even if they usually sit for Kiddush). When saying SHE'HE'CHE'YANU, we should have in mind the Chag plus the mitzvot of matza, Haggada and the 4 cups. (Women who make their own Kiddush should not say SHE'HE'CHE'YANU at candle lighting, but rather at Kiddush. Women hearing Kiddush from someone else, who will have said SHE'HE'CHE'YANU at candle lighting, should not answer AMEN to that bracha in Kiddush, since it might constitute an interruption for them.) We then sit and recline comfortably to the left for drinking the wine (even those who usually stand). Unlike regular Kiddush, for which a hefty sip can suffice, each of the four cups at the Seder requires drinking the whole cup, or at least a bit more than half. Grape juice is valid, but non-preferred substitute for wine. It should be used by those who cannot handle wine well. Even adding a small amount of wine to grape juice is far better than plain grape juice, since alcoholic wine is a symbol of freedom, wealth, and luxury. U'R'CHATZ Wash hands with a cup, without a bracha (in some families only the Seder leader washes). Required according to the rules of Ritual Purity when eating wet foods (actually, any time of the year). This washing is one of the many things done that will (should) arouse the curiosity of children. KARPAS A small piece of celery (or other green vegetable; some use boiled potato, onion, white radish - family tradition often determines what is used) is dipped in salt water (or vinegar). The bracha BOREI PRI HA'ADAMA is recited. One should have in mind the maror as well, since there are questions as to whether the Maror would get its own bracha). Reclining is optional. Karpas symbolizes Spring. It also whets our appetite - another symbol of freedom and luxury. Salt water reminds us of both the bitter tears of slavery and the "freedom waters of Yam Suf". Many other reasons. Karpas is a fine, richly colored fabric (mentioned in Megilat Esther) with Rashi mentions when commenting on Yosef's multi-colored coat. Karpas, then, is a reminder of the jealousy that brought us down to Egypt. YACHATZ Break the middle matza. The larger piece is hidden for later (Afikoman), just as the final redemption is yet to come. The remaining piece is now in its proper broken form as LECHEM ONI (poor person's bread). Yachatz is also a curious thing to do, prompting questions. When do we perform the mitzva of Matza - at the beginning of the meal or at the end when Korban Pesach was eaten with matza? Yachatz addresses that question too. MAGID Over the matza and the second cup of wine, the story of the Exodus is told in answer to the child's questions. Real questions should be encouraged in addition to the traditional MA NISHTANA, and personalized answers should be offered in addition to the standard Haggada text. Following the story and analysis of selected p'sukim from the Torah, the first installment of Hallel is sung. The second cup of wine is drunk following the "Redemption Bracha" and HAGAFEN. In some homes, the Seder leader reads/explains the Haggada and the rest of the Seder celebrants listen. It seems, however, that in most families everyone says the Haggada (more or less) together. Either way, parents and grandparents (male AND female) should also really TALK to their children about the stories and halachot relevant to the Seder night. RACHATZ (Some say RACHTZAH. Some suggest that the HEI at the end of RACHATZAH was accidentally broken off HAMOTZI-MATZA) At this point, we have a full formal NETILAT YADAYIM with a bracha. It is proper that there be no talking from this point until after the Hillel sandwich. (it is advisable to spend a few minutes before washing to explain the several upcoming elements of the Seder.) MOTZI The 2½ matzot are taken in hand and the bracha HOMOTZI LECHEM MIN HA'ARETZ is recited. The two whole matzot serve as Lechem Mishna in honor of Yom Tov. Some use salt; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishna should answer AMEN to the leader's HaMotzi, even if they will be saying their own AL ACHILAT MATZA. MATZA Without delay, put down the bottom matza and say AL ACHILAT MATZA. One should have in mind this first amount of matza, Koreich, and the subsequent Afikoman. Opinions vary, but approx. 2/3 of a square matza will satisfy both the Torah's requirement, as well as the Rabbinic preference to having two portions (which only applies IF you have your own three matzot) - one from the top whole matza and one from the broken piece (based on a doubt as to which is the mitzva - the whole or the broken piece). One should eat the matza while reclining to the left, as a symbol of freedom, thinking of the mitzva and its symbolisms. One set of matzot will not suffice for the required amounts for all Seder participants; it is a good idea for each person to have his own 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the pieces received from the main three. MAROR A "Kazayit" of maror (lettuce leaves or stalks, horseradish) dipped in charoset is eaten, following the bracha, as a reminder of bitter slavery - hence, no reclining. The Yerushalmi explains that the longer lettuce remains in the ground, the more bitter it becomes. This makes lettuce, although it is not very bitter, symbolic of the life of our ancestors in Egypt and therefore, particularly appropriate for the mitzva. Some will wrap a small amount of horseradish in a lettuce leaf. Maror is a Rabbinic requirement until the rebuilding of the Beit HaMikdash, when it will resume its Torah status when eaten with Korban Pesach (and matza). At the recent Israel Center Shabbaton, Rabbi Reuven Aberman made a very strong "recommendation" for Romaine lettuce, as the first of the five vegetables mentioned in the Mishna and hence the preferred form of Maror. He also seriously questioned the use of horseradish, since it is further down the Mishna's list, if, it fact, it is on the list at all. Maror need not "rip your kishkes out". Lettuce is perfect for Maror. KOREICH A piece of the bottom matza is combined with another portion of maror forming the "Hillel Sandwich" which commemorates the Torah's command to eat the Korban Pesach with matza and maror. Some dip in charoset; some don't. Some recline; some don't. Although most Hagadot instruct us to say the ZEICHER L'MIKDASH K'HILLEL passage before eating the KOREICH, it is recommended to say it after the KOREICH is eaten, so as not to constitute an interruption between the AL ACHILAT MATZA and AL ACHILAT MAROR brachot and the eating of the two foods together. SHULCHAN OREICH We now have the festive meal, which should be an integral part of the Seder, not just a food break. Now is a perfect time to discuss various aspects of the Seder in a relaxed atmosphere. Some recline during the meal. Many start with egg (from the Seder plate and/or elsewhere) with salt water. Care should be taken not to overdo the eating at the Seder, since the Afikoman must be eaten ,AL HASOVA when satisfied but not stuffed. The meal should be enjoyable in fulfillment of the mitzva of SIMCHA on Yom Tov. Keep in mind, too, that at the best of times in Jewish History in Eretz Yisrael with a Beit HaMikdash, the main dish was also sacred meat - viz. the Korban Chagiga. TZAFON As a sign of freedom & luxury, the Korban Pesach was eaten as a dessert at the end of the meal. Our Afikoman commemorates the KP and/or the matza that was eaten with it. (This is why some eat two K'zeitim" of matza for the Afikoman.) Care should be taken to eat the Afikoman before halachic midnight - 11:41pm (Jerusalem). BAREICH Birkat HaMazon is recited over the third cup of wine. Forgetting Yaale V'yavo invalidates Birkat HaMazon and requires repeating it all. If a M'ZUMAN is present, the head of the household should lead the benching rather than honoring someone else (as one would ordinarily do). HALLEL The fourth cup is filled and Hallel is completed. The other Hallel is also said, as are other songs of praise from our davening. A special cup of wine is filled, Eliyahu's Cup, which focuses on the fifth Term of Redemption, the coming of Mashiach, and the building of the third Beit HaMikdash. Care should be taken to drink a sufficient amount of the fourth cup, so that there is no question that an after-bracha is indeed required. NIRTZA We conclude the Seder with songs and poems which speak of miracles, Divine protection and justice. May we soon see the rebuilding of Jerusalem and the fulfillment of our prayer, expressed on the day of "Repentance from Fear" (Yom Kippur) and the day of "Repentance from Love" (Pesach) - Next year in Rebuilt Jerusalem. Some read Shir HaShirim after the Seder. It might be a workable idea to keep the Seder moving at a decent pace, even though you and other participants have many explanations and Divrei Torah to share. Then, if you and others still have the energy, you can stay at the Seder table - after you help clean up - and expound upon the miracles of Y'tzi'at Mitzrayim and practices of the Seder for as long as you want. One should be sensitive to his/her spouse, children, and guests and not turn a very special occasion into torture for those who are zonked from their Pesach preparations (or otherwise). Finish up, let them go to sleep, and you can re-enact the episode of the scholars who had to be reminded that it is time for the morning Sh'ma to be recited. The famous Seder Plate arrangement is that of the ARI Z"L, with Maror occupying two places in the Double-Segol arrangement. The Salt Water is in its own container, off the Seder Plate. The Matzot are placed under the the Seder Plate (if possible). There are Kabalistic "secrets" concerning the positioning of the item for the Seder. There are other opinions about the presentation of the Seder Plate. Each family to its custom. Parsha Pix Modified from past years. Pelephone in upper left could be how G-d called to Moshe — but it wasn't. Cow, goat, sheep, and dove are all represented. As is the Mizbei'ach for the Korbanot - much larger than the Golden M. Filled with earth (according to some opinions) each time the People camped. Plated with copper. A.k.a. External Altar. The salt shaker is for salting all korbanot and for the custom that came from that mitzva - namely, salting our HaMotzi. The hand with pinky sticking up and thumb pointing out is the Kohen's K'MITZA. In his palm, within the curl of the three middle fingers is the quantity of the Mincha dough that was burned on the Mizbei'ach. The kidney in the lower left is referred to several times in the sedra. Flour and oil are the main ingredients of Minachot and the frying pan and oven are two methods of preparing the Mincha. Side point: When kohanim ate the various types of Minachot - crackers, matzot, wafers, cakes, etc. they could eat then with other foods. Humus, tuna fish salad, peanut butter, etc. One can imagine that the kohen's wife packs a lunch of all but meat and matzot. TTriddles Yes, I know people are busy with Pesach prepara- tions, but you can take a TTriddle break and recharge your energy cells. Or drain them. Whatever. Last week's (Vayaqhel-P’kudei - HaCho.) 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 that previously [4] Rain? No, stay put [5] Multiple mention of the morrow I have in these envelopes the answers to last week’s TTriddles. The envelopes have been hidden in a mayonnaise (for kitniyot eaters only) jar... [1] Targum Onkeles is a favorite source of TTriddle material. Vayaqhel, and (Moshe) gathered... ADAT, the community is rendered as KNISHTA. [2] Among the gold items mentioned in the collection of materials for the building of the Mishkan are several types of jewelry: CHACH, which Rashi says is a round gold band worn on the arm, NEZEM, TABA’AT, KUMAZ. It is the first of these items that would be a nightmare to the stereotypical non-Jew who has difficulty with Chanuka and Challa, as in Happy Hanuka and Halla bread. CHACH. It’s hard to say. [3] Of course, on a straight question and answer, it is the Mishkan that is finally coming together after the sedras of instructions and command.. But that’s not TTriddly enough without noticing the connective VAVs that we find in Vayaqhel, but not in T’ruma. For example: SHEMEN... B’SAMIM... AVNEI... in T’ruma become V’SHEMEN... U’V’SAMIM... V’AVNEI... There are other cases too. [4] Let’s say you see clouds in the sky. You might guess that rain is coming. If you saw a CLOUD over the Mishkan in the Midbar and asked, RAIN? You would be told, NO, STAY PUT, the Cloud’s presence means we remain camped. When the Cloud lifts, then we travel. [5]In the hard copy of Torah Tidbits, this TTriddle said Quadruple mention. But there are actually at least five references to the day after last Shabbat, namely Rosh Chodesh Nissan. In Shmot 40:2 and again in 40:17, Rosh Chodesh Nissan is mentioned. The Maftir for HaChodesh sort of mentions it. Let’s count it. The opening pasuk of the Torah mentions it, and, of course we mentioned it in Rosh Chodesh Benching. Multiple mentions of the Morrow. Solvers of note this week are the Miller brothers who temporarily bridged the 6000 miles that usually separates them with the visit of MM/Bklyn. The team of D&M M proved too formidable for our other Pesach-distracted solvers. This week's TTriddles: [1] CLEAVE BUT CLEAVE [2] Both of a Hebrew anagram-pair are used in a minhag that comes from a mitzva in the sedra [3] Self-anagram (Hebrew, in the sedra) [4] Use the confused clan for a mitzva [5] The difference between 142 and 345 is a little one [6] The link to Baruch's poem [7] These and their Targums are pulled out of a hat From the Desk of the Director Vayikra’s opening word is written with a small letter Alef whose meaning is ‘to instruct.’ It is as if the Torah is telling us that it is often the little things that count. This tiny Alef alerts us to the well-known practice of teaching innocent children initially the Book of Vayikra, replete with its rules of purity and sacrifice, before the other books of the Bible. This custom also induces in these “tinokot debeit rabban” and in us the concept of self-sacrifice. The moralists tend to see in the small Alef a hint that those who seek modesty and self-mollification are preferable to those who seek pride. “So why does honor still chase those who deny it?” ask the rabbis. One possibility is because that honor will later be bestowed on Hashem. However, Rav Bunam once noted that those who flee from power might not be embraced by kavod. Why is that? - Because the people running away are too busy looking back to see who notices! Chazal taught us that Moshe stood at the entrance of the Mishkan awaiting a call from Hashem that was loud enough for all to hear. They then added that the small Alef indicates that only Moshe could hear that voice. It appears then that this one miniscule letter Alef presents us with a most monumental challenge. Sincerely yours, Menachem Persoff, Director, Israel Center NCSY B'YISRAEL NEWS A Day in the Life of… Hi, my name is Mor, I’m 14 and I live in Lod. My parents came from Gruzia, or Georgia, in the former USSR, when I was 2 years old. I am totally Israeli though, and don’t consider myself anything else. I go to a “yeshiva”, but everyone knows it’s really a school for what you would call ‘rejects’. I guess it’s kind of good though, because they make us daven there and stuff, and really I wouldn’t bother with that if I were somewhere else. My folks are traditional, and my dad makes kiddush, and Ema lights candles, but we also get to watch TV on Shabbat. I don’t really have a problem with that, but I know some of you would. I thought I would tell you about some of the things we do at Makom Balev Lod. On Monday afternoons, I meet my friends at the bayit and we play some soccer or basketball. We also have some activity that has to do with Jewish values. For example, our madrich, David Katz, asked us the other day what it would be worth to us in money, to: burn the Israeli flag, reveal State secrets, hit your mom, or sell drugs. The selling drugs part is sort of common, as Lod, don’t forget, is known as the drug center of Israel. The other day, while looking out the window, I myself happened to witness a drug sale. Anyway, back to the bigger question. At first, I have to say I was in shock at the question. But then, it got more complicated because David assured us that if we did this thing - and not for a small amount of money, I might add - no one would ever know. And then, just to make matters tougher, he told us the story of the guy who bought a stolen car. Maybe you heard the story. It was about this religious guy who discovered that he just paid a lot of money for a hot car. After battling with his conscience for a while, he gave it back to the owner, with no compensation for himself. The story, in short, found its way to the media and ended very happily, but I know I could never do what he did. But, David made me think about that. He also told us about Chana Senesh who had the chance to renounce what she did in order to save her own life, and refused. Wow! All she had to do was say she regretted what she did. Makes you think… Anyway, last week we had a “shabbaton”. I personally have never gone to one of those. I have to say, it was really special. The avirah was warm and inviting and we hung out in a way that I never could have if I was home. Don’t get me wrong, my dad plays soccer with me and all on Shabbat, and we have a chance to watch TV together which is really cool, but this Shabbat was different. We sang and davened together, and well, there was just something chagigi in the air. Do you know what I mean? Well, I for one, will be at the next one. I think that’s it for now. Mor Registration for the Spring - Pre-Pesach Tiyul is closed. We wish all participants a GREAT TIME! 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 Working on the skills they gained two weeks ago at their drama workshop, NESTOers were given a dramatics assignment this past Tuesday that challenged the core of their Jewish identity. Before they viewed the scene from Fiddler on the Roof where Chava meets Fiedka, the kids had to act out various issues that deal with interdating and intermarriage. The debate over the outcomes was rousing and insightful. This past motzie Shabbat 30 parents from both Jerusalem and Beit Shemesh gathered in Beit Shemesh at the home of Chani and Gabe Saltan for a malave malka social. Social worker, Vardit Spiegelman was present to lead a group discussion on issues that are unique to raising teen olim, and the challenges that face this group of parents, olim themselves. A role playing session followed which highlighted some of the points raised in the discussion, and gave all the participants the chance to see the true acting talents of the NESTO parents. At the malave malka the parents confirmed their interest in attending the First Annual NESTO Family picnic at Kibbutz Gezer, and set the time for the picnic to be 2:00 p.m. to 6:30 p.m. on Sunday April 15th. Please reserve by April 10th. to the NESTO office; coming without a reservation will make the event a difficult one to plan for. Transportation will be available from both Jerusalem and Beit Shemesh areas. Submissions for the NESTO Newsletter are now being accepted. Please email them to Daniel at the address below. Poetry, editorials, songs, divrei Torah etc. are all welcome. Submissions must be in before Pesach. The kids enjoyed another D & D with Daniel Stambler at Sbarros. After reading a text by Rav Kook on ‘chosenness’, the kids expressed their views on the topic and what their Jewish identity means to them. If you are interested in being invited to a dinner and discussion with Daniel, please let him know directly, or call the NESTO office. In keeping with the concept of zman cherutanu, there will not be a NESTO article in the Torah Tidbits for the next issue or two. Be sure to come back to these pages to hear details of the Pre-Pesach trip and Family Picnic. Shabbat Shalom, and Chag Kasher V’sameach, Rabbi Silverman, Daniel and Ilana Come meet a NESTO advisor who is a first-year student at Bar Ilan University Let's take... a Closer Look at Itamar Danziger Q.Can you tell us some of the details of your aliyah? A. I made aliya from Toronto, Canadia*. Asking when exactly I made aliya is not 100% clear. This is because last year, I started off at one of those American, 1-year yeshivot programs. During my ‘year in Israel’, I decided to make Aliya. I think that my decision came around Chanuka last year (i.e. December, 1999). I made aliya because I am Jewish. *Moshe Fifer and I are having a heated debate. He prefers to call it Canoodia. Q.What is the hardest part of making Aliya? A. There were two things that were difficult. 1) To come to a new country, where the culture isn’t the use I was socialized in. It is hard when the language isn’t my mother tongue. Sometimes, reading a simple article report in preparation for a class could take me hours, whereas my Israeli friends breeze through it. 2) The second thing is saying goodbye and putting behind you the family, friends and place that I grew up in. Q. What is an important value for you? A. An important value for me is unity. There are many kinds of unity. There is personal unity, namely that you are happy with yourself and value yourself appropriately. There is social unity, which means that you value your friends. There is also Jewish unity, which means that you see the value of every Jew. Q. If you could be a vegetable, which vegetable would you be? A. I want to be a potato, since you can make many good things out of a potato, namely: french-fries, chips, cholent, couch-potatoes and potato heads. 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] The Shabbaton that took place this past Shabbat was wonderful. The next in-house Shabbaton will be IY"H over Shabbat Parshat Acharei-K'doshim, May 4-5th. Our guest speaker will be Rabbi Emanuel Feldman.More details to come... [2] Davening and meals for Shabbat-Erev Pesach (April 6 & 7)for those who registered only. Registration is closed. 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. [3] Our offer for Second Seder and Yom Tov Sheni meals for students (and others) was not met with sufficient response. We will therefore not be having davening and meals for the second and eighth days of Pesach. [4] The tiyulim on the next page cover the week before, the week of, and the week after Pesach. That means that the tiyulim are coming up SOON, so call ASAP — not only to reserve your place on the tiyul(im) of your choice, but also to help the tiyulim to take place at all. Each has a minimum number of participants, as indicated below the grid. Artzeinu Tours in conjunction with the Israel Center present... Where? When? Members Non-members Jeep Excursions Wednesday April 4th $54/$59 Kotel Tunnel Thursday April 5th $18/$33 Massada Thursday April 5th $54/$73 Amatzya Tuesday April 10th $42/$65 Massada Tuesday April 10th $54/$73 Galil-Golan Wednesday April 11 $52/$77 Jeep Excursions Wednesday April 11th $54/$59 Hebron (security permitting) Thursday April 12th $42/$53 Jerusalem neighborhoods Friday April 13th $15/$26 Ir David (security permitting) Friday April 13th $17/$32 Galil-Golan Monday April 16 $52/$77 Kotel Tunnel Monday April 16th $18/$33 Price includes all entrance fees. Minimum participation: 30 for tiyulim, 7 for jeep, 20 for walking tours 10% discount to children under 12 on non-members price. Call Artzeinu tours for more information: 02 5871718 Thursday, April 19 • From Remembrance to Remembrance withDavid Magence 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 all meet at Zion Gate at 2:00pm Tour ends approx. 5:30pm Price: 30NIS members (36 for non-mem) Tuesday, April 24 ONE DAY TIYUL with Barnea Levi Selavan Birthpangs of Conflict To hear about an event is not the same as the participant retelling it where it happened.... We still live in a generation that can hear firsthand how it was, and we should absorb and pass this legacy on as much as we can. Bring your teenager with you! We will be granted the opportunity to hear from and talk to one of the Lehi fighters, and see where he fought! We will be at a key battle site of the Irgun that changed the face of Israel, and see a presentation about their contribution. We hope to hear from an Etzel representative. We will see a Hagana presentation and understand their role much better than ever before. We will see an Israeli armed forces weapons presentation, and appreciate that investment of energy, money and constant thought for our physical well being as we civilians go about our daily lives in the country. We will then go to a place that will present and draw it all together, and daven a heartfelt mincha. What a day. Bring your own lunch 8:00am to 7:00pm 120NIS members (130 non-mem) Wednesday, May 2 Mystery Tiyul Sponsored by Moadon Sanhedria in conjunction with the Israel Center I. Hints: Highest spot in center of country, 360° view. II. Underground spot with camouflaged exits. III. Celebrate 100th birthday at a special location in a special way, two vidoes and an unusual tour. IV. 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 80NIS members (100 for non-mem) SUN thru THU, May 6-10 EILAT at the Shalom Plaza Same wonderful 4-star mehadrin/shmita-l'chumra hotel, but... A TOTALLY DIFFERENT, NEW PROGRAM & EVENTS Lv. 8:00am Sunday Return 6:00pm Thursday Bring lunch for the first day 1200NIS dbl. occ. (1300 non-member) Single suppl. add 400NIS Monday, May 21 Yom Yerushalayim Early afternoon tour of the Old City Unusual program Unique slide show Lunch Stories of Yerushalayim Guided by Yair Shalev Further details to come Shavuot Weekend is full OU ISRAEL CENTER Seymour J. Abrams • Orthodox Union•Jerusalem
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