Memo from Phil First of all, I’d like to thank the many people who called, e-mailed, and stopped by to express their wishes for a speedy recovery and their thanks to G-d for my being spared worse. Second of all this shortened version of Torah Tidbits is being prepared by dictation and a bit of one-handed (the left one, no less), typing. Yom Haatzmaut’s being midweek did not help our production and printing schedule either. We’ve decided not to number the pages this week and we will do our best to have whatever features we are including in this issue flow smoothly so that you will not be unduly affected by the lack of page numbers. Because of the shorter amount of time available to us, the following features will not appear in this issue: TTriddles report Towards Better Davening Rite & Reason and maybe more... Halachic Times for Jerusalem Israel Summer Time - a.k.a. Daylight Savings Time Correct for TT #515 Ranges are for THU-THU, 6 - 13 Iyar, April 18-25 Candle lighting - 6:35pm (Earliest (Plag) - 5:49pm) Havdala - 7:51pm (Rabbeinu Tam - 8:28pm) Earliest Shacharit 5:16-5:07am Sunrise - 6:08-6:09 Sof Z'man Kri'at Sh'ma 9:23-9:18am (8:35-8:30am) Sof Z'man Shacharit - 10:28-10:24am (9:56-9:52am) Chatzot (halachic noon) • 12:38½-12:37pm Mincha Gedola (earliest Mincha) 1:12-1:11pm Plag Mincha 5:48½-5:52pm Sunset 7:15-7:19½pm (7:10-7:15pm) WORD OF THE MONTH A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem... With the Molad of Iyar on Friday afternoon, April 12, by this Motza’ei Shabbat (Acharei-K’doshim, April 20) all opinions will have had the opportunity to say Kiddush L’vana. Last opportunity (for all opinions, sort of) for Kiddush L’vana this month is 14 days 18 hours and 22 minutes after the Molad. Specifically, that makes the deadline next Shabbat morning at 10:15, which means that the last opportunity for K.L. is Friday night, April 26. Technically, K.L. should not be said on Leil Shabbat, but if one has not said it yet and the last opportunity is a Friday night, it may be said. Also note that in the summer season, when evenings are usually clear, there is no reason to delay K.L. until the last moment. Remember though, we are dealing with a mitzva that is equated to “receiving the Divine Presence”, and we should meticulously observe this monthly mitzva with joy. Perspectives from Machane Yehuda I was sorely tempted not to write anything about my experience of last Friday at Machane Yehuda, just because so many people have said to me in the past few days, “I know what your Lead Tidbit is going to be about this week!” — or words to that effect. But I have to. Partly, for its therapeutic value in helping me cope with the trauma of being three meters away from a suicide bomber when she blew herself up, and partly for my children who were psychologically traumatized maybe even more than I was. And partly, because I have strong thoughts and feelings to share with my family, my extended family, and my further extended family – the readers of Torah Tidbits. There might be more than one way to look at things, but I prefer to be unequivocally thankful to HaShem for being alive and with only second degree burns on the back of my right arm and hand, first degree burns on my face and neck, several cuts and bruises from flying glass, a mild amount of singed eyebrow, eyelashes, hair and beard, and a little bleeding in the ear without any hearing loss. I present the details for two opposite reasons – not to minimize what happened to me, nor to exaggerate my injuries when compared to those who sustained much more serious injuries, or to those who died. Whatever pain and discomfort I have is NOTHING compared to what I saw happen to others. How does one relate to, understand, think about, feel about what happened? I’ve been asked this question by many people during the last few days, including myself. It isn’t easy to answer. Maybe, it’s impossible to answer. We cannot possibly know G-d’s complex “thinking” and multi-faceted “calculations” (CHESH- BONOT) in the way He runs the world. How about this? (Speculation only.) G-d gives all people freedom of choice, including the freedom to Arabs to blow themselves up in an attempt to kill many Jews in the process. Whether they “succeed” or not is part of G-d’s interaction with the world. If a detonator fails to set off the explosives strapped to his body, the would-be bomber is shot dead by an alert Israeli and dozens of people walk out of the supermarket with a second chance at life. Because they merited being spared? Maybe. Because one person among them merited being saved and for his (or her) sake all were spared? Maybe. Because G-d wanted that particular bombing attempt to fail for His reasons that did not specifically include any of the people present? Maybe. Because of something completely different? Maybe. For no reason? Impossible! After that relatively “theoretical” speculation comes my own experience. One of my daughters asked me something like this: In addition to thanking G-d for being spared, and benching Gomel, etc. - are you also angry at Him for what did happen to you? My immediate answer (and sincerely felt - even after further pondering) was, NO. No, I’m not angry at G-d; I am unqualifiedly thankful. If we would be discussing a human being’s behavior, then gratitude would be mixed with anger. But not with G-d. Obviously, this is my personal feeling and I hope that this facet of my hashkafa is sound. I believe that G-d’s infiniteness and our inability to understand most of what happens, combine to form the simple but genuine attitude that “G-d knows what He’s doing”, even if I don’t. And I have complete confidence in Him that precludes (I hope) any anger. Then she asked me how I understand what happened. This question is a lot different from asking about something that one is not directly involved in.Starting with the idea expressed above that G-d gives Free Will even to people who want to harm us, then perhaps their “success” or lack thereof depends upon the merit of the potential victim(s). Maybe I had enough “credit in heaven” not to be badly hurt or worse, but not enough to be spared injury completely. Or maybe I had to undergo YISURIM, trials and tribulations, and this was one of them. This latter possibility was more appealing than the former, since the former option might diminish my ZECHUYOT and the second option would reduce my “debts”. What about being “in the wrong place at the wrong time”? I don’t think we go for that idea too much. The requirement to bench Gomel and offer thanks to G-d in other ways seems to suggest that there was a certain amount of HASGACHA PRATIT, that I was under G-d’s scrutiny and “supervision” Let’s leave this first topic for now. I have at least two more things I’d like to say. In approximately two and a half hours from explosion to release from the hospital, I came into contact with maybe as many as 20 people. This includes police, soldiers, paramedics, ambulance attendants, nurses, emergency room doctors, specialists,x-ray technicians. Every single person was competent - which is good, calm and calming - which is very good, and com- passionate - which is better than very good. I was at Hadassah Ein Kerem with quite a few other injured people and the medical staff had their hands full. Yet I felt completely well taken care of, both physically and mentally (which under the circumstances is no less important). I was overwhelmed with the feeling of ASHRECHA YISRAEL, “fortunate is Israel (the Jewish people), who is like you”. We are truly “merciful (people), children of merciful ones”. At one point in the hospital I remarked to no one in particular, with a sigh, “I guess now I’m a statistic”. One of the nurses replied, “Not to us!” I have one more thing to say for now. It is the kind of thing that I’ve gotten flak for in the past, but, right or wrong, I feel my “experience at the shuk” gives me a “free pass” to say certain things. During the last few days I was interviewed by Arutz-7 radio, Arutz Shalosh television, The Jerusalem Post, The Toronto Star, and KIRO radio in Seattle. Each time I said various things, only some of which made it on the air (or in print). What saved that from being a frustration was the fact that I would be able to write (almost) any- thing I wanted to in Torah Tidbits. So here goes... What I am about to say is not a result of my being in a PIGU’A, but perhaps the experience loosened my tongue. There must never, ever, ever be a foreign state within the borders of Israel. Not a Palestinian State, nor an Egyptian or Jordanian one. The only state that belongs in Eretz Yisrael is the Jewish State of Israel. I also do not believe that a Palestinian state is inevitable, despite the almost casual way statements to the contrary are repeatedly made by some of our political leaders, and those of other countries. Not only is it not inevitable, but we have to believe that it is not. Enough (at least) said for the time being. My boundless gratitude to G-d for allowing me to write this article (and much more). My thanks again to the many well-wishers who have called and e-written. And my heightened appreciation for Klal Yisrael. Sedra-Stats ACHA K'DO both of the 54 sedras 29th 30th of 10 in Vayikra 6th 7th lines in a Sefer Torah 154 109 263 parshiyot 6 13 19 p'tuchot (open) 3 12 15 s'tumot (closed) 3 1 4 p'sukim 80 64 144 rank 45th 49th words 1170 868 2038 rank 43th 49th letters 4294 3229 7523 rank 45th 49th MITZVOT 2+26 13+38 15+64 NOTES: Acharei ranks 6th of 10 in Vayikra in all three categories; K'doshim ranks 9th of 10. Acharei & K'doshim are combined in 12-month years and read separately in 13-month years Aliya-by-Aliya Sedra Summary Numbers in [square brackets] indicate the mitzva-count of the Sefer HaChinuch Kohen - First Aliya - 17+7=24 p'sukim - 16:1-24 The first part of the sedra deals with the Yom Kippur service in the Beit HaMikdash - Seder HaAvoda. An emotional element is introduced when the Torah tells us that G-d gave these commands "after the deaths of Aharon's two sons". We cannot help but be struck by the combination of the Kohen Gadol performing the loftiest of spiritual tasks with the background of personal grief. These feelings are especially powerful as we here this reading on Yom Kippur morning. Before the Service is described, kohanim in general are warned not to enter the Beit HaMikdash other than when they have tasks to perform there [184]. (It is hard to miss the additional connection to Nadav and Avihu, who entered the Mikdash for the performance of an "improper" task.) The entire Yom Kippur service, with all of its details, constitutes one mitzva [185]. Aharon is to take a bull as a sin-offering and a ram as a burnt-offering. He is to wear his special garments (the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies). The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. "From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim. Lots were cast to determine which of the two (identical) goats was to be offered as a korban and which was sent out alive into the wilderness as the scapegoat. [SDT] There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into the Kodshei Kodoshim, and the other being sent completely away from the Beit HaMikdash. Both goats were identical. The Kohen Gadol performs all of the duties of the Day, with minimal assistance from other kohanim. The Holy of Holies filled with smoke from the incense offering when the Kohen Gadol entered. The service of Yom Kippur is complex; it is detailed in the repetition of the Musaf Amida on Yom Kippur as well as in the Torah reading. This next portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel. His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness" for "minor" offenses, but major sins require that the individual do his own T'shuva. Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement. (Oversimplified, to be sure, but there is a point here.) Levi - Second Aliya - 10+7=17 p'sukim - 16:34-17:7 The Torah continues detailing the Yom Kippur service. It concludes with a reiteration of the rules of Yom Kippur for each of us, and the statement that the Day of Yom Kippur helps bring atonement to the People. It is thus the Day itself, the Temple service, communal prayer, AND our individual prayer, T'shuva, and confession that combine to attain true forgiveness for ourselves and all of Israel. It is forbidden to slaughter an animal that is to be offered as a korban, outside the area of the Beit HaMikdash [186]. MITZVA WATCH It is similarly forbidden to slaughter an animal for personal use within the precincts of the Temple. A korban slaughtered outside is invalid and must be burned, "personal" meat inside is likewise forbidden. Both are wasteful, hence sinful, acts which the Torah implies are akin to "bloodshed". Shlishi - Third Aliya - 14+16=30 p'sukim - 17:8-18:21 The Torah reiterates the prohibition of slaughtering korbanot "outside" and states emphatically that it is forbidden to eat blood. Blood symbolizes life. When one slaughters a bird or a "wild" animal (e.g. deer, wild goat — as opposed to the domesticated farm animal for which this mitzva does not apply), it is required to cover the first amount of blood with "dust" (sand, sawdust, etc.) [187]. The prohibitions relating to blood are repeated and stressed. Blood of korbanot goes on the Altar as an atonement; blood of animals that are not eligible for korbanot must be covered. CLARIFICATION... Mammals divide into two categories: B'HEIMA and CHAYA. All kosher B'HEIMA - cow, goat, and sheep - are "fit for the Altar". They are not included in the mitzva of KISUI DAM, covering the blood. Their blood is "atoning". No CHAYA is fit for the Mizbei'ach. Among the birds, only two types - the dove and the turtledove - are ever used as korbanot. All other birds cannot be korbanot. Therefore, the rule for birds follows the majority, and covering the blood applies to birds (including doves). Chapter 18 contains the many forbidden sexual relationships. First there is a general warning against copying the negative practices of Egypt (whence we came) and those of the peoples of Canaan (to where we are going). We have only to follow the laws and statues of G-d and live by them. [SDT] From the term V'CHAI BAHEM, "and live by them", we are taught two important concepts. Judaism is not just a religion; it is a way of life. Furthermore, this pasuk is (one of) the source(s) of the concept that many mitzvot are to LIVE by, not to die by, in other words, that for most mitzvot, we may violate them if it means saving a life. It is prohibited to be intimate with any of the forbidden relations [188]. Homosexual relations are forbidden with one's father [189], (in addition to the general prohibition of homosexual conduct). One may not have sexual relations with his mother [190], his father's wife (even if she is not his mother) [191], his sister (from same father or mother or both) [192], his granddaugher from a son [193] or from a daughter [194], his daughter [195] (This prohibition is derived by KAL VACHOMER, the logical reasoning that if a man is forbidden to have relations with his granddaughter, how much more so is he forbidden to his daughter.) The Torah singles out the daughter of one's father's wife and forbids relations with her [196] although she is his sister, already being forbidden to him by mitzva #192. There are different opinions as to the significance and ramifications of this "seemingly" extraneous prohibition. One may not have relations with his paternal aunt [197], nor his maternal aunt [198], nor may a man have homosexual relations with his paternal [199] or maternal [200] uncle. One may not have relations with his daughter-in-law [201], his brother's wife [202] (except for the unique circumstances of YIBUM). A man is forbidden to have relations with his wife's mother or daughter [203], or her grandmother or granddaughter from son or daughter [204,205]. A man may not have relations with his wife's sister, during the wife's lifetime - even if he divorced her first [206]. Relations with a woman in a state of NIDA is forbidden [207]. Relations with a married woman is forbidden. (This prohibition is counted elsewhere, but restated here with all the other forbidden relationships. It is forbidden to give one's child to the pagan rituals of Molech [208]. R'vi'i - Fourth Aliya - 9+19=28 p'sukim - 18:22-19:14 The "bridge aliya" of combined sedras is R'VI'I. Homosexual acts are forbidden [209]. Sexual conduct with animals is forbidden for men, women [210,211]. We must not defile ourselves by doing any of the above. These abominable practices defile the Land and result in expulsion therefrom. We must scrupulously shun these practices. Note: In addition to the Torah's prohibitions, there are many other relations that the Sages forbid in the spirit of the Torah's prohibitions. BE HOLY! - HOW? In light of the exceptionally large number of mitzvot in this sedra, one can fairly assume that the answer to that question is - by the observance of mitzvot. This means more than "just going through the motions". It means a Torah way of life, mitzvot for the right motives and with the right enthusiasm. One must revere his parents [212], yet keep the Shabbat, meaning (among other things) that if one's parents tell him to violate the Shabbat (or any other mitzva - Torah ordained or rabbinic), he may not listen to them. (Neither may he be disrespectful in his refusal to obey.) Parents and their children are all commanded by G-d to keep the Shabbat (and all mitzvot). We may not "turn towards" idolatry in thought or words [213] nor may we make idols [214]. This specifically prohibits making idols for others. Both these mitzvot are among the many that are designed to keep the Jew far away from idol worship. Korbanot must be offered in the Beit HaMikdash in a proper and pleasing manner. Specifically, one must keep to the time limits presented for eating sacred meat [215]. Violation carries a death penalty from heaven. Watch this next set of mitzvot: Leave the corner of your field uncut, so that poor people might come and find grain to reap [216]; do not reap your entire field [217]. A positive mitzva and a prohibition that basically say the same thing. Here's another pair: Leave the gleanings of the field for the poor [218]; do not take the gleanings [219]. And then these two pairs of mitzvot are doubled again - each pair of mitzvot is counted separately as applied to a vineyard [220-223]. [SDT] The last Mishna of Makot - R. Chananya b. Akashya says: G-d wanted to merit the People of Israel, therefore he HEAPED upon us Torah and mitzvot... (not just GAVE us Torah & Mitzvot). He says we should leave the corner for the poor and He forbids us from cutting the corner. He forbids us from eating and drinking on Yom Kippur AND He commands us to fast. He forbids Melacha on Shabbat AND commands us to abstain from Melacha. This is a demonstration of G-d's special relationship with the People of Israel. To the people of the world He "simply" said DO NOT STEAL. Many things are included in that prohibition, but the Ben Noach is commanded (one of the 7) on GEZEL. The Jew is given a whole set of mitzvot - in this case, prohibitions - against stealing and robbing, and withholding that which belongs to others, and cheating in business, and moving the boundary marker to illegally increase one's land, etc. Of course, the violator has an impressive set of charges against him. But the Jew dedicated to Torah and mitzvot is showered with the benefits of many mitzvot. (This was one understanding of the multiplicity of mitzvot.) Stealing [224], denying holding that which belongs to someone else [225], and swearing to that effect [226] are all forbidden. Swearing falsely [227] is forbidden. Two observations: "A" lent his camera to "B" and later B denies that he has A's camera, and then swears that he doesn't have it. One might think that there are two violations here. But actually, there are three. Mitzva [226] overlaps both [225] and [227]. Second observation: Swearing falsely is different from swearing in vain. Both are serious prohibitions. Take the following example as an interesting distinction between the two. If someone swears (with G-d's name) that a banana is an apple, that is NOT a false oath; it is an oath in vain. Of course, it is not true that the banana is an apple, but everyone knows that and can see it for himself. The oath did not falsely convince anyone that is was an apple. Such an oath is a frivolous misuse of G-d's name and the sanctity of an oath and is a violation of "Thou shalt not take G-d's name in vain". A false oath is one that people accept as truth, since they have no first-hand knowledge of the issue. When the lie deceives others, then there is falsehood. That the Torah says one who swears falsely disgraces G-d's name by doing so, is echoed by Rambam when he distinguishes between "serious" sins and "light" sins. Rambam puts into the serious category all sins that carry a death penalty... and swearing falsely. So destructive are false and vain oaths to the underpinnings of society, that it is categorized with the capital offenses. Withholding someone's property [288], robbery [229], and delaying payment of a laborer [230] are prohibited. Note that most people would rationalize the situation and not consider delaying payment as a form of theft. Nonetheless, the Torah implies that one is (can be?) as serious as the other. It is forbidden to curse a fellow Jew [213]; and one may not place a stumbling block before the blind [232], meaning [not exclusively] that one may not mislead or entrap others. Care must be taken not to mislead anyone, even inadvertently. This can include stretching the truth or saying something that is not actually a lie, but it will convey to others that which is not really so. (Helping someone do the wrong thing is part of this prohibition - even if the other knows what he's doing and wants to do it.) Chamishi - Fifth Aliya - 8+10 p'sukim - 19:15-32 Do not pervert justice [233], nor show honor to a prominent person during a trial [234]. We must always carry out true justice [235]. Once again, notice that we have a positive mitzva which, in essence, is the "flip side" of several prohibitions, the violation of which results in distorting and perverting justice. Technically, this positive command is directed to the judges and courts. However, the individual Jew must draw from these mitzvot the importance of being fair and apply some of these rules on an informal basis, to everyday life. Neither gossip nor slander (regardless of whether what you say is true or false) [236]; do not stand by while your fellow is in danger of life, limb, or property [237]. Do not hate your fellow Jew in your heart [238]; reproach SENSITIVELY your fellow [239] being careful to avoid embarrassing him [240] (even while reproaching him). Look carefully... Embarrassing your fellow is an EXTREMELY serious sin. The source is the context of reproach. Here is a Jew who is reproaching his neighbor for Shabbat desecration (let's say). If he doesn't handle it well and causes undue distress to the Shabbat violator, then the reprover is guilty of embarrassing his fellow. If someone in the process of fulfilling the important mitzva of HOCHACHA must be sensitive to the feelings of the transgressor, how much more so must we be careful never to embarrass others under "normal" circumstances. Do not take revenge [241] nor bear a grudge [242]; "Love thy neighbor..." [243] Notice the constant reminder: "I am G-d", or words to that effect. Being nice to others is not just nice; it is part of Torah and the fulfillment of G-d's commandments.. It is forbidden to cross-breed animals of different species [244], to sow mixed seeds [245], and to wear Shaatnez, mixtures of wool and linen in a garment. Note that in this one pasuk, there is a forbidden animal-animal mix, a plant-plant mix, and an animal/plant mix, making the point (among others) that G-d allows us a dominance over nature that has restrictions and limits. This second Aliya of K'doshim finishes with the complicated issue of the atonement for improper relations with a maidservant who is partially freed and partially still a slave. Fruits of the first three years of a tree's life are forbidden, i.e. ORLA [246]. The fourth year's yield is sacred [247] and must be eaten only in Yerushalayim, or redeemed and the money used for food and drink in Yerushalayim. From the fifth year on, the fruits are permitted. One may not eat gluttonously [248]. One may not consult and rely on omens, divination, conjuring, or some aspects of astrology [249,250]. Shaving the temple area of the head is forbidden [251] as is shaving the face with a razor [252]. These 2 prohibitions apply to men only. They are unique in that all other prohibitions apply to both men and women. (Actually, there are some other exceptions, but this is the classic example.) Permanent tatooing is forbidden [253]. Protect your daughters from loose behavior. Keep the Shabbat and respect the place of the Mikdash (even when no Beit HaMikdash stands there) [254]. Ov and Yid'oni (mediums and wizards) are forbidden [255,256]. One must rise and otherwise respect the elderly and Torah scholars [257]. Shishi - Sixth Aliya - 5+7=12 p'sukim - 19:33-20:7 One must not take advantage of the newcomer to the Land (convert and/or stranger). The convert shall be treated with love; we must learn from our Egyptian experience. It is forbidden to cheat with any false measures [258]; one must be honest in weights and measures [259]. Keep all of G-d's statutes and laws. The punishment for Molech (a perverse idolatrous practice involving child-sacrifice) is death by stoning. G-d will cut off the one who serves Molech. If society does not punish the violator, G-d will. So too for the practice of Ov and Yid'oni. Sanctify yourself and be holy. Sh'vi'i - Seventh Aliya - 15+5=20 p'sukim - 20:8-27 Preserve the statutes and do them, for G-d sanctifies us because of our deeds. Cursing one's parents, even after their deaths, is forbidden [260], a capital offense. The Torah reiterates the forbidden relationships that were presented at the end of Acharei. They are all capital offenses. The specific death penalties vary, but it is in the context that Rambam learns the command to Sanhedrin to carry out the punishment of "internal burning" when called for [261]. Rambam holds that each of the four death penalties is counted separately among the 613 mitzvot. Again, the Torah commands us to preserve all of the mitzvot, thus preventing the Land from expelling us. It is forbidden to follow the practices of the nations amongst whom we find ourselves [262]. This ISUR applies to idolatrous practices, immoral acts, and that which has no apparent reason. IOW, there is no prohibition of following a non-Jewish practice that is reasonable and constructive. In order to inherit the land of Israel, we must not behave in the abominable ways of nations who preceded us. We must distinguish between kosher and non-kosher animals (and life-styles); we must be holy and distinct from others. We are not automatically different from anyone else. Torah makes us different. Torah gives us our unique identities. Every Jew must play a dual role. We are each individuals and we are part of Klal Yisrael. We are exhorted to keep the Torah as individuals, but we are also "advised" to be faithful to G-d so that tragedies will not happen to the People of Israel as a whole. Ov & Yid'oni are punished by stoning. Maftir is the final 3 p'sukim. They make a powerful summary of all the mitzvot of Acharei-K'doshim. There is a repeat of the command to be holy, and the reason: that G-d is holy. And we find G-d's promise that He will keep us apart from the other nations, to be His. Haftara - 9 p'sukim -Amos 9:7-15 This short haftara really belongs to both Acharei and K'doshim. Whenever the sedras are read together (in all 12-month years), HALO CHIVNEI CHUSHIYIM is the haftara. In most of the year-types when the sedras are separated, one sedra or the other is a special — Rosh Chodesh or Machar Chodesh or HaGadol, in which case the special Shabbat gets a special haftara, and the other sedra gets HALO. The haftara basically clarifies the "deal part" of the command to be holy. Amos stresses that we will be just like all other of G-d's children on Earth, no different from the Ethiopians, the Philistines, etc. That is, of course, if we don't remain faithful to G-d. Because if we do, and keep the mitzvot sincerely, then the promises of the Torah will be realized and we will be unique among the nations. It's really up to us. That's our challenge. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 132 (part three) • Right of First Refusal As stated in the prior lesson, there are some situations in which the right of first refusal does not apply. This in spite of the fact that to apply the principle is a highly desirable act, it means that the parties are acting lifnim mishurath hadin, even above the norms of action. Some of the situations in which the principle does not apply are discussed below. The principle does not apply to gifts. For example, Reuven gives his field to Levi by gift. Shimon, the contiguous owner, cannot ask that the law apply and he will pay to Levi the appraised value of the land. The theory is that when Reuven gives the land to Levi. he wants Levi to remember the gift when he uses the land. If the gift is converted by Shimon into money. when Levi shall have spent the money he will forget that Reuven gave him the gift of the land. Therefore. it would not be the right thing for Reuven to set up a situation whereby Levi will forget that it was Reuven who gave him the land as a gift. The halachah sets up several tests to ascertain if the transfer is really a gift or just a subterfuge to evade the law of right of first refusal. Before proceeding, what is warranty clause? Well, a warranty clause in a deed is a guarantee from the seller to the buyer. It says that if the buyer will lose the real estate that he purchased because the seller did not really own the land and the true owner, pursuant to a judgment of the Beth Din evicts the buyer, the seller will return the buyer’s money to him. For example, Naftali sells land to Dan for $100. The deed of sale contains a warranty clause. Lets say a year later, Asher sues Dan to get off the land because the land really belongs to Asher. Dan refuses and Asher takes Dan to Beth Din and Asher wins the case. Dan must give up the land he purchased from Naftali. Dan can now sue Naftali to get back the $100 he paid Naftali for he land. (This is an oversimplification, but for the purpose of this lesson it is sufficient. I have purposely used different names in explaining what a warranty clause is.) Getting back to our lesson, Reuven the owner of the land gave a gift of the land to Levi. Shimon is the owner of land contiguous to the land of Reuven. If the deed of gift of the land from Reuven to Levi contains a warranty clause, it will be strong evidence that it was not a gift because donors of gifts generally do not warrant title to a gift of land, and the law of right of first refusal applies. Shimon will pay to Levi the appraised value of the land. If Levi admits it was an attempted fraud, then Levi can take an oath of how much he paid Reuven, and if his alleged paid price approximates the appraised price, Shimon will pay to Levi the price included in the oath. There is an opinion that if the price Levi alleges he paid is approximately that of the appraised valuation, he need not take an oath, and Shimon must pay that price if Shimon exercises his light of first refusal. There is a dispute among the authorities regarding the following fact situation: Levi purchases the land from Reuven and before Shimon can exercise his right of first refusal. Levi gives the land by gift to Judah. According to some authorities the law of right of first refusal does not apply to Judah and Shimon cannot exercise his right of first refusal, while according to other authorities the law of right of first refusal does apply. Even according to the first authority, Beth Din should closely scrutinize to see if the gift from Levi to Judah is really a gift since these facts are rather unusual. Another example where the right of first refusal will not apply is where Reuven owns several parcels of land that are not contiguous to each other Reuven sells all of the parcels to Levi. Shimon cannot exercise his right of first refusal even regarding the parcel that is contiguous to his parcel. Shimon may not exercise his light of first refusal even if he offers to purchase all of the parcels that Reuven sold to Levi. Another example of where the principle of first refusal does not apply is I a situation if Reuven sells the land to the person from whom he purchased the land. For example, Reuven purchased the land from Naftali. He now resells the land to Naftali or to Naftali's heirs if Naftali is dead. Shimon has no right of first refusal. A person does that which is right and just when he resells land to the original owner. However, if Reuven purchased the land from Naftali and then sells the land to Levi, and now Levi sells the land to Naftali, Shimon may exercise the right of first refusal. The law of right of first refusal also does not apply if Reuven sells the land to his son. There are emergencies that come up in life when of course least expected. Assume that a federal marshall or sheriff is at Reuven’s door with a warrant that states that he is to be arrested for failure to pay his income taxes. The warrant further states that if Reuven fails to make the payment within 24 hours he will face proceedings to expel him from the country, and send him back to his home to face a corrupt regime where his life may be in danger. Lets say he needs $50,000. Reuven has no money but he does own a piece of land. His friend Levi has the money and offers to buy Reuven’s land for $50,000. Reuven’s next door neighbor, Shimon, also offers to buy the land for $50,000, except that Shimon’s money is on deposit in a foreign bank and it will take five business days for him to get the $50,000. By that time Reuven will already be facing deportation proceedings, and once started can usually not be discontinued. Levi will not purchase the land if he knows that Shimon may get a judgment in Beth Din to force him to sell the land to Shimon. Thus Reuven will not find a ready buyer and he cannot wait until Shimon gets his money from his bank. Exercising the right of first refusal also does not apply if Reuven must raise immediate cash to bury a close relative. If Levi is willing to purchase within those few minutes, then Shimon cannot come up with the money immediately, Shimon cannot exercise his right of first refusal. The law is the same if Reuven borrows money from Levi in these emergency situations and now wants to sell the land to Jacob to repay Levi. Shimon cannot exercise the right of first refusal against Jacob. However, if Reuven needs money for his business, the nature of the requirement is not enough of an emergency to make Shimon lose his right of first refusal. Merchants very often need cash in a hurry and to have the light of first refusal not apply to those situations will essentially emasculate the law. There is authority that the emergency exception can be extended to any situation when it would create hardship on Levi, a member of the community where the land is located to require him to transfer title to Shimon, the contiguous neighbor. For example, Levi purchases Reuven's house and Levi cannot find any other place to live. Such situations occur in many countries. For Shimon the gain is to expand his land to include the land sold by Reuven to Levi. This opinion holds that it is up to Beth Din to weigh the conflicting interests between Levi and Shimon. Many authorities do not agree and hold that to include this exception would result in an emasculation of the law of right of first refusal. IYH we shall continue with some more exceptions to the right to exercise the right of first refusal. The subject matter of this lesson is more fully discussed in Volume V Chapter 175 of A Restatement of Rabbinic Civil Law byE. 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 Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh. MUSIC DURING SEFIRA The time of counting omer is one of partial mourning due to the deaths of the students of Rabbi Akiva during this period (SA OC 493:1) as well as other tragedies which various commmunities experienced specifically at this time of year. One aspect of this mourning is that it is forbidden to listen to instrumental music (Arukh HaShulchan OC 493:2). Yet vocal music is permitted. It seems that instrumental music is more important and joyous than mere singing. Let us examine the meaning of this distinction. A clear source for this distinction is found in a gemara which discusses the prohibition on music due to mourning over the destruction of the Mikdash. The gemara concludes that from the verse "Don't drink wine with song" (Yishayahu 24:9) we can learn that instrumental music is forbidden; from the additional verse "Israel, don't rejoice unto delight like the nations" (Hoshea 9:1) we learn that vocal music is also forbidden. From the order we learn that there is a greater stricture for instru- mental music. And according to Rashi there is also a practical distinction, in that vocal music is only forbidden in a wine house whereas instrumental music is forbidden in general. (Gittin 7a. Mourning over the Mikdash limits secular music of modest content. Immodest songs are always forbidden whereas songs of praise to G-d are permitted even nowadays except during sefira.) A later source which reinforces this distinction is the statement of the Maharil that it is improper to make a wedding without musical instruments, for these are the main way we gladden the bride and groom (Maharil Eiruvei Chatzeirot). Yet there is another source which seems to teach the opposite. The gemara in Arkhin (11a) discusses the music of the Leviim and others which accompanied the libations in the Mikdash, and concludes that the primary music is vocal music; the instruments are there only to accompany and adorn the singing. So in the Temple service it is the vocal music which is most important! What's the difference? There is much evidence to support the following explanation: Vocal music expresses joy, whereas instrumental music induces joy. Vocal music is "inside-out"; instrumental music "outside-in". This suits their nature as well: singing comes from inside of us, whereas instrumental music is from the instrument which is external to us; it is an instrument for creating rejoicing. For example, the two examples we find in the Torah of vocal singing are the Song of the Sea and the Song of the Well. In both cases, miracle which caused the people to rejoice, and subsequently they sang. In fact, in each case the Torah explicitly tells us "Then Moshe and the children of Israel sang" (Shemot 15:1); "Then Israel sang" (Bamidbar 21:17). By comparison, here are two prominent examples of instrumental music: When Shaul was in a terrified and unsettled state of mind, he sought "someone who knows how to play the harp" (I Shmuel 16:16). And when Elisha sought prophetic inspiration, he said "Bring me player"; and when the player played then G-d's spirit settled on him (II Melakhim 3:15). In each case the playing was not an expression of a state of mind but on the contrary a means to bring about an uplifted state of mind. A seeming exception is the statement of Shlomo that in order to entertain himself he acquired "sharim vesharot", which literally translates as "men and women singers". Yet Targum and Rashi explain that this term actually refers to kinds of musical instruments (Kohelet 2:8). Now we can understand the difference between the various halakhot. In the case of mourning, the main prohibition is inducing rejoicing not expressing it. Likewise, the purpose of music at a wedding is in order to induce joy in the bride and groom. So in these cases instrumental music is primary. But in the Temple, the rejoicing stemmed from the beauty and holiness of the Temple service. The music was meant to express this joy, not to create it. "Which service is through joy and a glad heart? It is singing." (Arkhin 11a) In this case the singing is primary, and the instruments are only an accompaniment. Rabbi Meir has completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. It will hopefully be published in the near future. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com From the virtual desk of the OU VEBBE REBBE The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them 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. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q If one is supposed to fast on a certain day and mistakenly eats, does he need to continue his fast or does it not pay since he anyway didn't fast? A . We should first understand the conceptual basis of fast days, explore distinctions between different fast days and then answer your question. One element of fasting highlighted in your question is the mitzva of going a day without eating. When this is the only element of a fast day, we indeed do say that once one has eaten, there is nothing more to lose. (Please note that eating, in this context, means eating a c'zayit within k'dei achilat pras (roughly, one sitting) which is a full violation of the fast. Even though it is forbidden to eat any amount on a fast day, one who just takes a small taste and/or spits out the food has not fully broken the fast and must certainly continue (Mishna Berura 568:5)). If one makes a vow to fast a day but does not incorporate the date of the fast in his vow, then there is no purpose to continue, as this day will not count toward fulfilling his vow in any case. Similarly, some explain the idea that a firstborn who partakes in the celebration of a siyum on Erev Pesach may eat the whole day, based on the assumption that ta'anit bechorot was accepted with only the aforementioned dimension (Eretz Hatzvi, cited in Minchat Yitzchak VIII, 45). A second element of some fast days is the prohibition to eat. On Yom Kippur, there is certainly a prohibition to eat, above and beyond the mitzvah to fast (Pesachim 36a provides one of many applications of this idea). Thus, just as one who violates Shabbat may not continue doing so, so too, one who ate on Yom Kippur may not continue eating. The Shulchan Aruch (Orach Chayim 568:1) rules that whenever the day one fasts has a specific significance, one who eats cannot decide to switch the date after failing to fast the whole day, since fasting on a future day does not replace the need to fast on this day. He applies this logic to the four principal, rabbinic fast days, one who fasts on a yahrzeit, and one who specifies even an arbitrary day in his vow to fast. The same logic applies when one takes part in the fast of "Behab," "Yom Kippur Katan," or any, even optional, public fast which is set for a given day. Whether one is required to fast another day to make up for not successfully fasting on the appointed day is a somewhat complicated question, beyond the scope of this response. You can start your research with the Rama 568:1 and the Biur Halacha, ad loc. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) "Do not render an unjust decision." (VaYikra 19:15) Do not grant injustice legitimacy by way of
a trial "Do not be a talebearer AMONG your people." (VaYikra 19:16) Do not spread gossip ABOUT your people. G-d hides so that we will seek. ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM; WORDS OF WIT by Shmuel Himelstein R’ Yitzchak Elchanan Spektor once had to take a train trip. On that same train was a “modern Jew,” one who had “modernized” his Judaism by throwing away most of it. As the train entered the Vilna station, the “modern” man saw the entire train platform, as far as the eye could see, was packed with people. “Surely there must be some member of the royalty on the train,” he thought, “or maybe a high government dignitary." When he asked who everyone had come to see, though, he was told that all were waiting to catch a glimpse of R’ Yitzchak Elchanan. “Well, if he’s on the train, I can understand it,” thought the man to himself. “He’s one of our leading rabbis, and I’ve read of how he meets with the greatest of dignitaries.” Determined to see the great rabbi for himself, the man went over to the first-class carriage. How could so distinguished a rabbi travel in anything less? "No, there’s no one here by that name”, replied the conductor. “Well, maybe he’s in the second class carriage,” thought the man. “I’ll look for him there. “Again he was unsuccessful. Finally, the man went to the third class carriage. “yes, he’s here.” a man told him, pointing to an old Jew with a long white beard standing in the corner. And what an embarrassment! He was standing there davening, in his tallis and tefillin - right in front of all the non-Jews! The man waited until R’ Yitzchal Elchanan had ended his prayers and then went over and introduced himseld. “Rabbi,” he said, “I’d heard so much about you and what you’ve done for the Jewish people that I had always thought of you as someone who is modern.” “Indeed I am,” said R; Yitzchal Elchanan. “Those people who keep the mitzvos are the modern ones. It is the Jews who don’t keep the mitzvos who are old-fashioned, having reverted back to the practices of Avraham’s father Terach, who was an idol worshipper.” Excerpted with the permission of the copyright holder From the Desk of the Director Parshat Acharei Mot describes the Avoda service of Yom Kippur in which Aharon places lots (goral) on two goats, one for the Eternal, the other for destruction. With his piercing insight, Rav Soloveitchik draws a seminal connection between these goralot of Yom Kippur and the “Purim” of the Book of Esther. The “Purim” cast by the wicked tyrant Haman epitomize the human condition defined in terms of fate. Life is a series of coincidences, of events suddenly reversed. The awareness of this uncertainty alerts the Jew to the sudden turns of fortune, notes the Rav. It is also this awareness of our frailty that serves as a basis for our petition on Yom Kippur. And here the goralot seem to add their plea, also claiming that our vulnerability stems from unpredictable forces over which we have no control. However, we can think of goral not only as a twist of fate but also as "destiny." This term now invokes the sublime notion that so-called accidents reflect a higher, divine purpose. This new perception induces in us a sudden and stirring need to reconcile ourselves with Hashem. Thus, even if wealthy, we ask for sustenance; even in health, we pray for healing. We also feel that immediate impulse to thank Hashem for what we have - at this moment, in these times, and even when flames burn around us. Shabbat Shalom, Menachem Persoff, Director, Israel Center Dedicated to my friend & colleague - Phil Chernofsky With thanks to Hashem [jtyltk] B'reishit is the first word of B'reishit. Vayeitzi is Vayeitzi's first word. No'ach is the third word of the Sedra by the same name. Acharei is its fifth word. K'doshim is the 14th word. That's the longest into the sedra that a name appears. Parsha Pix Top row from the right is from Acharei, the Kohen Gadol and the two identical goats, over which lots are drawn (coin flip). The pairs of numbers are the counting of the blood-sprinkles on Yom Kippur. We should be familiar with that from Yom Kippur Musaf repetition. On the top-left is a house on fire. A potential life-threatening situation allows making a phone call (or other act that would ordinarily not be allowed on Shabbat - note the proximity to the Shabbat candles) on Shabbat. Back to the Shabbat candlesticks for the reminder to keep the Shabbat, which is attached to Reverence for parents and to Reverence for the Mikdash, in K'doshim. The B'samim is for Havdala, not from Shabbat to Chol but between kosher and non-kosher animals and between us and other nations - both mentioned at the end of the sedra. Next to the B'samim is a pair of hands and a crystal ball. This represents the prohibitions of divination, omens, and other "black arts". The heart in the Torah is a pictogram for Love thy fellow being a great Torah rule. The lifesaver is for the mitzva not to stand by idly while someone is in danger. The grapes and the wheat refer to many agricultural mitzvot in the sedra - PE'AH, LEKET, and others. The thief is various prohibitions related to theft. The camel with the monkey-head is a reminder of the prohibition to cross breed animals. The scales of justice knocked over are for the prohibitions related to perverting and distorting justice. The scale is weighing a 1 kilo weight, but reads less than one. Either the weight is off or the scale is. Whichever, that would be ASUR, to use false weights and measures or even to possess them. Razor blade for the prohibition of shaving with one. The trees with fruit stand for the first three years - ORLA, then the fourth year being special, the fruit is KADOSH. And the 5th year's fruit tree is on a plate with a knife and fork, indicating that from the 5th year on, the food is ours to eat (after T'ruma, Maaser, etc.) TTRIDDLES... are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. Some TTriddles are also presentedfor call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isnt always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal This week's TTriddles: [1] What? No drumming the fingers? [2] Here's a riddle (but don't ask it this week because knowing the Sedra will give it away): Usually we read a weekly sedra on Shabbat morning and later that day (at Mincha) we read the beginning of the following week's sedra. When do we read at Mincha from the same weekly Sedra that we read from earlier that morning? [omyay ipperkay] Israel Center Notes: - Re: The Israel Center and Torah Tidbits NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political or halachic opinions of its advertisers, nor to we guarantee their quality of service. ITEM We have two summer programs for teens. The details of the one appear on the NESTO page, page 29. That’s the camping program for boys and girls (separate campuses) in the Golan. The other one is an exciting program for boys: Kollel Program in Kharkov (that’s in the Ukraine, by the way) for boys 10th to 12th grade. The group will be leaving IY”H on July 23rd and returning August 5th. If you are interested in further details, give us a call. NCSY CAMP Imagine… 13 glorious days living, learning, dancing, swimming, camping, hiking WHO? 6-11 graders - boys/girls, SEPARATE CAMPUSES WHEN? TUE-SUN, July 2-14 WHERE? Keshet, Ramat HaGolan WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, sports, overnights... & more Safety precautions and procedures per Ministry of Education and Chevra L’Haganat HaTeva Per person2600NIS For more information and registration, call the Center 02-5667787, then press 0 The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law There is a registration fee of 200nis per case No other charges for this service Please call 566-7787 ext. 204 for further information We have forms for two types of cases: Those where both parties agree to submit their dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. The first batch of cases have been processed and "invitations" have been issued. The Beth Din is now in full swing.. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons Kashrut Questions If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight, you get a human; other times, leave a voice- message OU Kashrut in Israel office at the Center: 5667787 Israel Center Cafe After nourishing the soul, come nourish the body serving coffee, sandwiches, toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna, soups... and more Located on the lower level of the Israel Center Hours: Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the Center premises Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, anda cold drinks (cans) machine on the first floor near the library. NESTO • Native English-Speaking Teen Olim The Holocaust Day was a dynamic and living day; at least that is how it should be marked. It’s not enough that is should be remembered or even commemorated, The Holocaust must be something that is felt by every one of us in the most real way, this was the conclusion that we came to as a group. Stories, prose and poetry from those who had been to Poland began our evening, and we continued with intense debating and emotions as we discussed what the meaning of this day held for us. It was captured beautifully by Daniel in his poem: ODE TO 6 MILLION How can I say this? Registration for this week’s Shabbaton has been overwhelming – we have reached full capacity. We can’t wait; it’s gonna be great – We’ll tell you all about it next week. Shabbat Shalom and let the good times roll... The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 245 • fax: 561-7432 • spodek@netvision.net.il • Josh Spodek, Director • Chave Abrahams, Asst. Dir. • Naomi Skorecki, Bat Sherut • Jr. NESTO Staff: Natalie Rubinstein, Rafi Poch • NESTO is partially funded by the Jewish Agency for Israel TIYULIM and SHABBATONIM 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. THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus. LEIL SHAVU'OT at the Israel Center Thursday, May 16th Davening, Festive Dairy Dinner, All-night learning Watch for further details LAST CALL Eilat • Sunday to Wednesday, April 21–24 Call immediately if you would still like to join: 5667787 ext. 211 Moadon Sanhedria and the Israel Center invite you to join us in celebrating a special 30th Anniversary on the 30th of April (Tuesday) a.k.a Lag BaOmer, "Chai" b'Iyar Tour with us to 30 important places in Jerusalem Guided tour of our new Municipality as Safra Square Eat a Mevushelet Mehadrin Surprise Lunch while viewing the breathtaking panoramic view of our eternal Jerusalem from the top of the Municipality Divrei Torah will enlighten you all about the 30th anniversary Bus leaves the Israel Center at 8:30am, and returns approx. 1:00pm Bring your cameras! Surprise cost: only 30NIS, (non-members add ½ of 30NIS) Shulamit's tiyulim are always treats Come! you'll always enjoy her delicious sweets! Thursday, May 2, 8:30am-4:30pm approx. • Tiyul in memory of Haim Mageni z"l An unforgettable & exceptional guide. Haim Mageni was among the small group who resettled K'far Etzion in summer '67. He was a special, knowledgeable & enthusiastic great lover of the land of Israel, especially the Judean Hills. NETIV HA'G'VURA • Jewish Valor and Courage, Guided by Aryeh Routtenberg, guide of Kfar Etzion field school & close friend & associate of Haim We will see... New developments along the path of the Patriarchs: • Ramat Rachel: Antiquities from First Temple, Return to Zion and Independence War periods (Why was the Green line set at Ramat Rachel?) • New Bet Midrash for women campus in Kibbutz Migdal Oz • Artists Community in Bat Ayin neighborhood. • Visit "Babba Metzia" as well as antquities of Second Temple period, Bar Kochba rebellion, an archeological site featuring antiquities • Vistas and visions, an art exhibition by Debbie Kampel at the Judaica Center • Efrat - new lookout from Zayit neighborhood of Efrat • K'far Etzion - see new audio visual presentation of Heros, in the '48 Independence War at the new visitors center Bring your own lunch or order from the Israel Center Cafe or buy at the cafeteria in K'far Etzion • Price: 120NIS (non-members add 10NIS) • Bulletproof bus Shulamit's tiyulim are always treats Come! you'll always enjoy her delicious sweets! Shabbat May 3-4, Shabbaton in Netanya with Rabbi & Mrs. David Derovan and Rabbi Yosef Wolicki on "The Sanctity & Unity of the Jewish People, $165p.p., call 5667787 x 240 for more info. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Travel Desk Specials For reservations at the hotels listed below or any other Israeli hotels, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accomodate you with any of your requests. Kibbutz Lavi - New Wing • Valid April 19-20, 26-27, SHABBAT (Friday night) 590NIS per couple F/B • Extended stay to Sunday morning B/B add 180NIS Dan Pearl, Jerusalem • Valid April 19-20 and April 26-27, SHABBAT (Friday night) 690NIS per couple F/B Le Meridien, Haifa • Valid April 8-30 - Midweek 1100NIS per couple for 2 nights, on B/B, one H/B Sheraton-Plaza, Jerusalem • Valid thru April 30 1000NIS per couple for Shabbat F/B Jerusalem of Gold, J'lem • Valid Shabbatot thru May 630NIS per couple F/B + complimentary cake & coffee Daniel, Herzliya • Valid thru April (midweek) 1175NIS per couple for two nights H/B includes free entrance to spa Neptune, Eilat • Valid April 21-24, 28-May 4 (Midweek) 320NIS per couple per night B/B (no min.) Ruth Rimon Inn, Safed • April 28 - May 1 LAG BA'OMER SPECIAL: 600NIS per couple B/B per night (min. 2-night stay) B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"sh nights Attention Students from Abroad: Are your parents planning on visiting you this year? If so, you want to speak to us (02-566-7787 ext. 249).We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one! The Back Page of TT515 "Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year) Many Israel Center programs are partially funded by the Jewish Agency for Israel SHABBAT DAY Shabbat afternoon shiur - 5:00pm • Pirkei Avot with Rabbi Alan Greenspan • Drinks • Mincha will IY"H follow the shiur MOTZA'EI SHABBAT Motza'ei Shabbat, April 20th, 9:30pm • in conjunction with the David Cardozo Academy • Perspectives on the Matzav: Are We Losing the State? • Rabbi Dr. Natan Lopes-Cardozo • By numerous requests, this is a repeat of a previous lecture with some additions Motza'ei Shabbat, 20th • 8:30pm • Interactive Family Theater Four Scenes from a Family at Beit Gesher, 10 King David St., 50/60NIS SUNDAY 9:30am (women) •Mystical Insights into the Months of the Year • Golda Warhaftig 10:30am (women) Let's really learn some Chumash • Tonia Frohwein N'SHEI LIBRARY 10:30-12:45 11:30am (men & women) Parshat HaShavua • Shprintee Herskovits Men who are looking to do some serious learning... Shiur in Arvei P'sachim by Rabbi David Zitter, 10:00am, SUN-THU Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU (after Pesach) Shiur in Makot 2nd Perek by Rabbi Hillel Ruvel, 4:30pm, SUN-THU (Maariv follows) All shiurim take place in the Israel Center's Ganchrow Beit Midrash one flight up Sunday, April 21st, 8:00pm • Israel and World Jewry on the brink again? How can we cope? Is our survival at risk? Lessons from WWI, WWII, 6 Day War-comments from Chazal. • Dan Altura, PhD MONDAY 9:15am • Excursions into the World of Nevi'im (the Prophets) NEW topic: Mrs. Pearl Borow N'SHEI LIBRARY 10:00-12:30 10:30am (men & women) • Rambam's 13 Principles • Rabbi Zev Leff 11:36am (women) • "...I, Myself, will take up your cause and I, Myself, will save your children" (Yeshayahu 49:25) Reaffirming our Trust • Aviva Nissim Monday, April 22 - Marriage Enrichment Series (pre-registration advised, 052-869-905) • Learn how to communicate effectively • Learn how to resolve conflicts successfully • Learn how to develop and maintain closeness • Learn how to create a loving and stable relationship • Workshop Leader: Dr. Michael Tobin 8:00pm • Curing the Jewish Heart • Lecture series by Am Segula on Lessons from History and Zionsim MASK - Mothers & Fathers Aligned Saving Kids • Jerusalem Chapter - OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator • Are you troubled by your child's behavior? Join us at our next bi-weekly meeting - Monday, April 22 - 8:00-9:30pm TUESDAY 9:00-9:50am Like Mother, Like Daughter? Beyond Time and Place: Aggadah, the Soul, and Society • Dr. Hayim Abramson 9:55-10:45am Jewish Concepts, How to Say them in Hebrew • Dr. Hayim Abramson 10:50-11:40am Parshat HaShavua R. Mordechai Spiegelman The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID 11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) • Raizel Zisk Writing Your Personal Memoirs Those interested in signing up for the next "round" of this workshop - beginning May 7th - call 993-1205 or 566-7787 ext. 204 8:00pm, TUE April 23, or call 02-625-1548 In January '99, a group of Jewish residents of Judea and Samaria, due to the lack of leadership and direction, decided to set a clear policy and form the grass roots organization Mishmeret Yesha. After issuing warnings to no avail of the imminent Arab attack (that did take place in Sep. '00), Mishmeret Yesha decided to take the initiative and prepare for the inevitable, so we aimed to focus our activities in 5 major neglected areas: Security, Ideological Leadership, Jewish Workforce, Legal Assistance, and Land Acquisition. Our major work has been in providing the Jews of Yesha with the necessary supplies and equipment to withstand & counter Arab attacks in order to maintain relatively normal lives. We have purchased a whole range of equipment that is at this very moment being used in over 42 communities and outposts from the Northern Shomron to Southern Judea. This equipment includes body armor, ballistic helmets, night-vision scopes, binoculars, medical supplies, and more. To enable continual access to this equipment by a wide range of residents of a particular yeshuv, we are using the G'mach system, whereby the equipment is passed from one returning from work to another taking his children out for the day. This month we launched our 'Call to Arms Campaign'. There is a tremendous need for every capable man and woman to arm himself or herself in order to help thwart the recent rash of penetration into the very centers of the Yeshuvim. Therefore any individual who wishes to legally buy a handgun, Mishmeret Yesha is offering a 500nis subsidy towards that purchase. With Mishmeret Yesha becoming more widely known, together with the increasing need for equipment, we are over-burdened with requests for help. To find out how you can help your fellow Jews you can come to our WEDNESDAY 9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber 10:30am Break the Fear Habit... And Live! with Alan Romm P.C. 3:00pm Women in Tanach with Pearl Borow Wednesday, April 24, 8:00pm • Torah Mediatation for relaxation & spiritual growth • Dr. Naftali Fish 8:00-10:00pm • Aliya Counselling with Miriam Bass 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: "Dealing with Physicality"; Ramban's Commentary on the Torah and its Wellsprings: Now studying: "The Tree of Knowing Good and Evil and the Yetzer HaRa" with Rabbi Chaim Eisen • alternating topics THURSDAY - Friday, April 25-26 Torathon 5762 - 8:30-9:00am Phil Chernofsky Mishnayot 9:00-10:00am Rabbi David Derovan Kedushat Yerushalayim 10:00-11:00am Mrs. Pearl Borow A Recipe for Geula 11:00am-noon Mrs. Golda Warhaftig 12:00-1:00pm Rabbi Eliezer Grunbaum Bikurim 1:00-1:20pm Phil Mishna - cont. 1:20pm Mincha 1:40-3:00pm Rabbi Asher Meir Being a S'firat HaOmer Jew 3:00-4:00pm Rabbi Meyer Fendel Yerushalayim - Seeking Spirituality 4:00-5:00pm Rabbi Zev Leff S'firat HaOmer - Goals & Aspiration 5:00-6:00pm Rabbi Aharon Adler The Sanctity of the Kohanim 6:00-7:00pm Shprintzee Herskovits Megilat Ruth 7:00-7:45pm Rabbi Emanuel Feldman The Mystery of Pesach Sheini 7:45pm Maariv 8:00-9:00pm Rabbi Reuven Aberman Sfirat HaOmer - 1-49 Why? 9:00-10:00pm Rabbi Sholom Gold 10:00-11:00pm Rabbi Natan Lopes-Cardozo 11:00pm-12:00am TBA 12:00-1:00am TBA 1:00-2:00am Rabbi Eddie Abramson The Filter of Yerushalayim 2:00-3:15am Rabbi Nachum Amsel video, shiur, discussion: One life to save many lives 3:15-4:15am Phil Mishna - cont. 4:15-5:15am Rabbi David Epstein Parshat Emor 5:15am Halachic Review for Insomniacs + Prepare for Sha'charit 5:30am Sha'charit + Dvar Torah (Sunrise is 5:59) 6:30am Breakfast by Schocketino Caterers 7:00-8:00am Menachem Persoff Naaseh V'Nishma 8:00-9:00am TBA 9:00-10:00am Rabbi Chaim Eisen 10:00-11:00am Rabbi Emanuel Quint The Sanctity of Yerushalayim 30NIS donation for any or all shiurim (10NIS for Torathon sponsors) • Program subject to change • Journal Dedications can still be made (call ext. 204)The Israel Center Cafe will be open for a major portion of the Torathon for your convenience (food, drinks, snacks)We will IY”H have an audio hookup to the Cafe for those who want to eat but don’t want to miss a shiur (and for TT folders) in the morning Shiurum while you fold; Parshat HaShavua and/or the Calendar various presenters 10:30am SLIM FOR LIFE, Libby 651-8061 Elisheva 999-6479 No obligation for the first session Male Choir Rehearsal Thursdays at 7:30pm Led by Yisrael Shwarzstein Songs by Rosenblatt, Lewandowski, N. Shemer, Carlebach 8:00pm The Book of Yehoshua with Reb Yosef Schreiber Torah Tidbits Audio with Phil Chernofsky on Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm, or anytime on www.israelnationalnews.com FRIDAY 9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen Avrom Silver Jerusalem College for Adults Fall Program 5762 (2001 - 2002) At the Israel Center Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler 10:15am, APR. 23,30 • Avrom Silver Jerusalem College for Adults in cooperation with the David Cardozo Academy present...Rabbi Dr. Natan Lopes-Cardozo on “REVELATION & HALACHA” 11:30am, A Study of the Haftarot with Esther Kitov will resume shortly at a new time and day - watch for announcements Wednesdays 9:00am, Studies in Maimonides: Rabbi Macy Gordon 10:20am • T'Hillim - The book of Psalms • Rabbi Dr. Sholom Gold All JCA classes - 20NIS per class (payment is separate from Israel Center classes) Also on TUESDAYS at the CENTER Two Tuesday morning classes at the Israel Center by the Yad Yaakov Center for Jewish Education Separate fees. Call (02) 652-4601 for further information 9:00-10:30am The Journey of the Soul in Biblical Stories Rabbi Yosef Leibowitz 10:30-11:30am Rambam's Shmoneh P'rakim (8 chapters) Rabbi Yosef Leibowitz Upcoming at the Israel Center Want to stop smoking? Smoking Cessation Program • Designed to help smokers stop smoking... forever! Consists of four 1¾-hr sessions (plus one optional 5th session, as needed) • Our intention is to present all the information and strategies needed to help smokers stop smoking and to make this experience as pleasant as possible. • Sessions will take place at the Israel Center Sunday, May 5th, Thursday, May 9th, Sunday, May 12th, Tuesday, May 14th (Tuesday, May 21st) • For further details, call 566-7787 ext. 204 Women's Beit Midrash Program • Beginning Monday April 22nd: Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought 4:00-5:00pm: Learning an Independent Chumash Study Method with Rabbi David Derovan Wednesdays: 3:00-4:00pm • Women in Tanach with Pearl Borow 4:00-5:00pm • Guided Chevruta Study in Tanach and Jewish Thought Sunday, April 28, 8:00pm • Harry Potter: Pro & Con: Should we be censoring wour children's reading? a panel discussion by Davida Nugiel and Phil Chernofsky Mother-Daughter Bat Mitzvah Course with Pearl Borow beginning Tuesday, April 30, 7:30pm, call 5667787 x 261 for more info. Tuesday, April 30th, 5:00pm Israel Center with OPTIONS presents... On the Tip of My Tongue A film about understanding memory Discussion and memory exercises Call Ester or Leah: 053 231951, 04 6799329 Wednesday, May 1st, 8:00pm • Special Memorial Evening dedicated to the memory of Haim Mageni z"l , one of the best guides Eretz Yisrael ever had Special guest speaker: Rabbi Moshe Rose, Exec. Director, Conference of European Rabbis Topic: A personification of the Love for Eretz Yisrael Also, please note: There will be Azkarot in Kiryat Arba on Monday, April 22 and Tuesday, April 23 (in Hebrew) for details call the Mageni family at 02-9961015 Wednesday, May 1st, 10:00am-4:00pm Full day conference on Synagogues: Ancient to Modern, call 5667787 x 261 for more info. Israel Center & Options offer...Professional 1-time counseling "Issues in Middle Age" • Family relationships, Health issues, Leisure, Finances, etc. • Every Wednesday in May & June 5:00-6:00pm at the Israel Center • Call Ester or Leah: 053 231951, 02 6271584 OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center Yitzhak Fund, President This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel TT is published and printed "in house" at the Israel Center [The
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