SHABBAT PARSHAT BAMIDBAR-MACHAR CHODESH
TT 518 -
29 IYAR 5762 - May 10-11, '02
Halachic Times for Jerusalem Israel Summer Time -
a.k.a. Daylight Savings Time
Correct for TT #518
Ranges are for THU-THU, 27 Iyar - 5 Sivan, May 9-May 16
Candle lighting - 6:50pm (Earliest (Plag) - 6:00pm)
Havdala - 8:08pm (Rabbeinu Tam - 8:47pm)
Earliest Shacharit 4:52-4:46am
Sunrise - 5:47-5:42
Sof Z'man Kri'at Sh'ma 9:11-9:08am (8:20-8:16am)
Sof Z'man Shacharit - 10:19-10:17am (9:45-9:42am)
Chatzot (halachic noon) • 12:35½-12:35½pm
Mincha Gedola (earliest Mincha) 1:10-1:11pm
Plag Mincha 6:00-6:03¼pm
Sunset 7:29½-7:34½pm (7:24½-7:29½pm)
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual
aspects of the Jewish Calendar, thereby better fulfilling the mitzva of
HaChodesh HaZeh Lachem...
We bench Rosh Chodesh SIVAN on Shabbat Parshat Bamidbar, May 11, '02
HAMOLAD Y'H'YEH MACHAR YOM RISHON, CHAMISHIM U'SHEMONEH DAKOT V'SHISHA
CHALAKIM ACHAREI SHALOSH BABOKER
The Molad is on Sunday (May 12th) 3h 58m 6p
In Rambam notation: RISHON • 9h • 1050 chalakim
Clock time (can be adjusted for location) SUN May. 12, 4:37½am (summer
time)
Astronomical Molad - SUN, May 12, 1:47pm(sum)
ROSH CHODESH SIVAN Y'H'YEH MACHAR B'YOM RISHON HABA ALEINU V'AL KOL
YISRA'EL L'TOVA
1.88 times a year
That’s how often (on average) that Shabbat is Machar Chodesh. It happens
at least once a year, sometimes twice, and sometimes thrice. This Shabbat
is the only one for 5762. It happened last Erev Rosh Chodesh Elul 5761,
and the next scheduled Machar Chodesh is 29 Tishrei 5763.
Whenever it happens, though, there is an interesting halachic issue
related to Birkat HaMazon of Seuda Shlishit.
Picture this: You begin your 3rd Shabbat meal well before sunset on this
Shabbat (as one should) and the meal continues into the night (which it
usually may), including the eating of bread both before and after dark. It
is time to “bench”. Do you say R’TZEI for the Shabbat meal you’ve eaten?
Do you say YAALEH V’YAVO because it is Rosh Chodesh now that it is dark?
[Even though you have not davened Maariv or said Havdala, and it is
Shabbat for you, the fact is, that Rosh Chodesh has commenced.] Do you say
them both?
MACHLOKET (dispute. Surprised?)
According to the Magen Avraham, one says YAALEH V’YAVO in benching,which
is a definite obligation, since you ate bread after dark, i.e. on Rosh
Chodesh, and it is now Rosh Chodesh when you are benching, but not R’TZEI,
because [a] R’TZEI would clash with YAALEH V’YAVO since this month Rosh
Chodesh is the day following Shabbat, and [b] there are opinions that you
don’t say R’TZEI on any Motza’ei Shabbat when your Seuda Shlishit ends
after dark. (Even though we don’t follow those opinions on a “regular”
Motza”Sh, in this case it fits with the Magen Avraham’s opinion to say
YAALEH V’YAVO, thereby lending support to his opinion to say only YAALEH
V’YAVO.)
The TA”Z says to say R’TZEI, because when one begins his meal on Shabbat,
R’TZEI must be said in Birkat HaMazon, regardless of when you bench
(provided you have not davened Maariv or said Havdala), and you also say
YAALEH V’YAVO because its sanctity has descended and overlaps that of
Shabbat. The TA”Z does not consider R’TZEI and YAALEH V’YAVO to clash, as
does the Magen Av. He supports this idea by pointing to the Kiddush and
then Havdala procedure for Yom Tov that falls on Motza’ei Shabbat. (We had
the option of following the opinion that Havdala be said first and then
Kiddush, but we opted for the overlap of sanctity on purpose. Saying both
R’TZEI and YAALEH V’YAVO can mean that it is Shabbat-Rosh Chodesh, OR that
it is the overlap period on Motza’ei Shabbat that is Rosh Chodesh.)
The Aruch HaShulchan (and, it seems, the Beit Yosef too) hold that we say
just R’TZEI (and not YAALEH V’YAVO), because what we say is determined by
the beginning of the meal. (If one davened Maariv or said Havdala, or even
just BARUCH HAMAVDIL BEIN KODESH L’CHOL, before benching, then he would
say just YAALEH V’YAVO and not R’TZEI.)
According to a p’sak of R’ Moshe Feinstein zt”l, one should follow the
Aruch HaShulchan and say only R’TZEI. However, if one started the meal
late and did not eat a KAZAYIT of bread before dark, but did eat a KAZAYIT
and more after dark, then he should say only YAALEH V’YAVO, like the Magen
Av’s opinion. And if one is not sure whether he ate a KAZAYIT of bread
before dark or not, then he should include both R’TZEI and YAALEH V’YAVO
in his benching, like the opinion of the TA”Z.
Preferable to all of the above is to eat and finish one’s Seuda Shlishit
before sunset on Shabbat that precedes Rosh Chodesh, to avoid entering
into a situation of doubt and question.
The above presentation of this issue is based on the first volume of Sefer
Halacha by R’ Naftali Hoffner - Dinei Birchot HaNehenin. It makes a good
D.T. for this Shabbat.
Timely Reminders
One month (approx.) before Shavuot is Yom HaAtzmaut, the day that Eretz
Yisrael came under Jewish sovereignty after a very long period of time
under alien rule and desolation. To paraphrase the halacha about 30 days
before the Chag, we ask about and study it, let us say that we are
directed to begin focusing and thinking about the Chag a month before it
comes, so that we might mentally and spiritually prepare for it (not to
mention the practical preparation as well).
Exactly one week before Shavuot, we celebrate Yom Yerushalayim, the day
that marks the reunification of Jerusalem and a miraculous victory over
our enemies. The minus-one-week-and counting feeling sets in, and
preparations intensify.
What do these two modern holidays say to us vis-a-vis the approaching Chag
of Shavuot? How do these dates help us to prepare for the Holiday that
marks the culmination of the Exodus experience that began seven weeks
earlier at the Seder table?
For starters, they remind us of the other aspect of Shavuot. Say SHAVUOT
to someone and ask him/her to associate and the likely result will be
MATAN TORAH. But Shavuot is more than ZMAN MATAN TORATEINU. (In fact, from
the Torah’s perspective, it isn’t really about getting the Torah.) Shavu-
ot is about the follow-through of Pesach.
We see G-d’s Plan for us in many places. in Moshe Rabeinu’s first
prophecies - at the Burning Bush in Parshat Sh’mot and a little later at
the beginning of Va’eira, G-d reveals His Plan - to take us out of Egypt
in order to make us His Nation (by giving us the Torah) and to bring us to
Eretz Yisrael. Repeatedly in the Book of D’varim, Moshe Rabeinu reminds us
of this by telling us that the purpose of Torah and Mitzvot is to live a
Torah Life in Eretz Yisrael.
In Dayeinu at the Seder, we see the whole sequence - Exodus... giving us
Torah and Mitzvot, bringing us into Eretz Yisrael and building the Beit
HaMikdash.
Shavuot is Chag HaKatzir and Yom HaBikurim, which we can view as names
that partner with Zman Matan Torateinu to tell us the whole Shavuot story.
The agricultural aspects of Jewish Life and Calendar relate to entry into
the Land, as represented in our own time by Yom HaAtzmaut. Bikurim is a
symbol of the ultimate situation of having the Beit HaMikdash and peace
and prosperity, represented by Yom Yerushalayim. We’re not there yet, but
we should know how to set our sights, how to hope and pray.
Sedra-Stats
34th of 54 sedras; 1st of 10 in Bamidbar
Written on 263 lines in a Sefer Torah, ranks 3rd
30 Parshiyot; 23 open, 7 closed, ranks 4th
159 p'sukim - ranks 3rd (3rd in Bamidbar)
1823 words - ranks 13th (4th)
7393 letters - ranks 9th (3rd)
Note the difference in rank from p'sukim to words. BaMidbar's p'sukim are
among the shortest in the Torah - 11.5 words/pasuk. Compare: Vayelech:
18.4, Book of Bamidbar: 12.7, the Torah: 13.7
Mitzvot: Contains none of the 613 mitzvot (Largest of 17 sedras without
mitzvot)
Aliya-by-Aliya Sedra Summary
Kohen - First Aliya - 19 p'sukim - 1:1-19
The command from G-d is to count the people, specifically the males from
20 years and up. 20 is the Torah's age for military service. Assisting in
the census are Aharon and a representative of each tribe. The census was
carried out as commanded.
[SDT] Commentaries point out that the command to count the people was
given to Moshe and Aharon (as opposed to just Moshe) because the census
was done by collecting half-shekels from the people. Since money was
involved, it is not proper to have only one person dealing with the matter
- even if that person is Moshe Rabeinu! This became the ethical standard
of dealing with public funds.
On the other hand... Another commentator suggests that this census was not
done with shekels, but rather with a direct head count. Although we learn
that it is improper, and even potentially dangerous, to count people
directly, in this case there was a direct command to count the people.
Hence, no harm would befall them during the carrying out of these Divine
orders. This, in contrast to Ki Tisa, where the Torah says, "WHEN you
count, then you MUST collect the half- shekel, etc. There the language in
the Torah indicates that the counting was optional or practical, but not
obligatory. Therefore, the indirect method was necessary.
SDT] K'RU'EI HA'EIDA, a term for leaders of the people, is written with a
YUD in place of the VAV as in the word's pronunciation. Baal HaTurim says
that we can look at the YUD as a chopped VAV, to tell us that among the
leaders was a "not so worthy" individual. He says that Shlumiel b.
Tzurishadai, the leader of Shimon, was Zimri b. Salu, who caused G-d's
anger to destroy many thousands of people, until Pinchas' act put an end
to Zimri (and to the plague). Having G-d's name in his didn't help him.
Note that there is a broken VAV in the Pinchas story, the VAV of BRITI
SHALOM. Could be a REMEZ-level connection.
Levi - Second Aliya - 35 p'sukim - 1:20-54
The Torah lovingly records the census results for each Tribe, beginning
with Reuven and identifying him as Israel's firstborn.
In light of all the "problems" that Reuven had, and the fact that Yehuda,
Yosef, and Levi each ended up with an element of that which might have
been Reuven's, it is interesting that Reuven retains the designation "B'chor".
After the count of each Tribe, the Torah gives the grand total as 603,550.
(The figure that is generally used to describe the multitude that left
Egypt is 600,000. It is obviously rounded from the actual total.) With
women and children, the number of people who left Egypt is probably
between 2 and 3 million.
The Leviyim were not to be counted together with the rest of the Nation,
but were to be counted separately. It was the Leviyim who were charged
with carrying the components of the Mishkan and with dismantling and
erecting the Mishkan each time the People traveled. Non-Leviyim were not
to anger G-d by approaching the Mishkan in an improper manner. This
applied to the encampment as well; the Leviyim were camped around the
Mishkan and the Tribes kept their distance in their camps.
LiVnei Yehuda... for all the tribes the term LiVnei is used, except for
Bnei Naftali. Baal HaTurim says that they had more women than men. In the
later census, "Bnei" is used for all the tribes since the men died out -
all had more women.
[SDT] Commentaries point out that the low population figures recorded for
Levi were closer to what would be expected according to natural
demographics. The figures for the rest of the people were unnaturally
high. This is a result of the Torah's telling us, "and as they were
tortured, so they multiplied". Among the many miracles that occurred in
Egypt, was the fact the the people proliferated so greatly under very
adverse conditions. Since the tribe of Levi was not subjected to the harsh
conditions of slavery, its growth was "normal".
Baal HaTurim says that G-d did not include the Leviyim in the count of 20
and up because those of that age from the other tribes would be punished
in the wake of the Sin of the Spies. He spared them because they had
rallied to G-d’s honor in the Golden Calf episode.
Shlishi - Third Aliya - 34 p'sukim - 2:1-34
The next command deals with the position of the Tribes during encampment
and the traveling order of the units. Three Tribes each formed a "camp"
under one banner at one of the compass-points around the Levite camp. The
leader of each "banner camp" is the leader of the "main" Tribe of the
three, as indicated by the name of the camp. The camp of Yehuda was to the
east and was to be the first to travel. Reuven Camp on the south followed
them. Then the Leviyim with the Mishkan were to follow, so that they and
it would be within the people, not at its periphery. Then follow Efrayim
Camp from the west, and the last to travel were those of Dan Camp, from
the north. The Torah reiterates that Levi was not counted among the
Tribes, and that the People did as they were commanded.
[SDT] The lead tribe of each camp was based on OTOT, signs, transmitted by
Yaakov Avinu. The Baal HaTurim points out a correspondence between
Yaakov's blessings to his sons and these camp-heads. Each son that Yaakov
addressed in second person was to be a leader of a camp. "Revuen, YOU are
my firstborn", "Yehuda, YOU your brothers will acknowledge", "Dan... YOUR
salvation", "Yosef... the G-d of YOUR father... blesses YOU".
R'vi'i - Fourth Aliya - 13 p'sukim - 3:1-13
The Torah proceeds to name the sons of Aharon and Moshe. (Actually,
Moshe's biological sons are not mentioned. The commentaries point out that
Aharon's sons are considered to be Moshe's as well, because he (Moshe)
taught them Torah.)
The Tribe of Levi is to be assigned the tasks of assisting the kohanim in
their work and in safeguarding the Mishkan and its vessels. In essence,
the Levi is to replace the B'chor who was sanctified from the day of the
Exodus (and even before that). The b'chor was originally supposed to
perform the sacred tasks of the Leviyim (and kohanim), but lost the
privilege as a result of the Golden Calf.
SDT - "These are the names of the sons of Aharon, the B'chor (firstborn)
Nadav..." The regular reading of the pasuk, based on the Taamei HaMikra
(the Torah notes) indicates that Nadav is being identified as Aharon's
B'chor. But there is a vertical line which separates between B'chor and
Nadav, suggesting that it is Aharon the B'chor; Nadav, having died without
children is not really a B'chor at this point. (Since the children of a
deceased B'chor get their father's double portion, had Nadav had children
he would retain the title of B'chor.)
Chamishi - Fifth Aliya - 26 p'sukim - 3:14-39
Moshe is commanded to count the Leviyim - males from the age of one month.
The Gershon branch is to be in charge of the curtain material of the
Mishkan, including the coverings and the courtyard enclosure.
K'hat is in charge of the main holy furnishings of the Mishkan, including
the Aron, Shulchan, Menora, and the Altars.
Merari is in charge of the structural materials: the boards, support rods,
foundation sockets, pillars. In all, 22,000 Levi'im are counted.
Clarification... If one adds up the counts of the three families of Levi -
Gershon, 7500; Kehat, 8600; Merari, 6200 - the total is 22,300, not
22,000, the number used in the exchange with the firstborns. Rashi
explains that the 300 "missing" Leviyim were themselves B'chorim, and were
not part of the official exchange - see coming Aliya.
Choose your neighbors well. Rashi points out that the proximity of Degel
Machane Yehuda to the encampment of Moshe and Aharon and family, had a
positive influence on the three tribes of Yehuda, Yissachar, and Zevulun -
the three tribes famed for their Torah scholarship. On the other hand,
Reuven's closeness to Korach and his to Datan and Aviram, produces
disaster.
Shishi - Sixth Aliya - 12 p'sukim - 3:40-51
G-d next tells Moshe to count the firstborns of the Tribes, from one month
and older, so that there can be an official exchange ceremony of Leviyim
for B'chorim. Moshe counts and finds that there are 22,273 b'chorim. A
mass "redemption of the firstborns" is conducted by an exchange of 22,000
Leviyim (non-b'chorim) for 22,000 b'chorim and a payment of five silver
sheqels for the remaining 273 firstborns to Aharon and his sons.
Imagine gathering 22,273 people and asking each to choose a card from a
batch of 22,273 cards, 22,000 of which have the words BEN LEVI on them and
273 have 5 shekel on them. This, says Rashi, is how they determined who
would pay the 5 redemption shekels.
Rashi points out that the 5 sh'kalim of the B'chor, each worth 20 GEIRA.
20 pieces of silver is the amount the brothers received for the sale of
Yosef. Rashi considers there to be a connection between the sale of Yosef
and the requirement of redemption of the firstborn. Remember that Yosef
was Rachel's firstborn.
The exchange of firstborn animals mentioned in 3:40 refers to firstborn
donkeys and NOT kosher domesticated animals, which may not be redeemed.
Rashi further says that one sheep of a Levi can exchange more than one
donkey-b'chor (since there is no mention of a surplus).
Sh'vi'i - Seventh Aliya - 20 p'sukim - 4:1-20
A second census of Leviyim is begun with the counting of the family K'hat
- males between the ages of 30 and 50. This was the work-force in the
Mishkan. The people of K'hat first waited for Aharon to enter the Mishkan,
remove the Parochet and cover the vessels with special cloths. Only then
could vessels be handled by the Leviyim. Elazar, the son of Aharon, was
personally responsible for the special oils and incense of the Mishkan.
The Torah warns the kohanim not to endanger the people of K'hat by not
properly preparing for their handling of the most sacred vessels.
Haftara - 25 p'sukim -Shmuel Alef - 20:18-42
When Rosh Chodesh is Sunday (or Sunday and Monday), then the special
Haftara for Erev Rosh Chodesh preempts the regularly scheduled Haftara of
the week.
[For Trivia Buffs: Machar Chodesh itself is preempted on three occasions
(each occurs from time to time - not every year) ...test yourself before
you read any further... Parshat Sh'kalim, Parshat HaChodesh, and R'ei (it
would also happen on Chanuka, but 29 Kislev cannot fall on Shabbat).]
The connection between the Haftara and Erev Rosh Chodesh is obvious. The
opening words are: And Yonatan said to him, tomorrow is Rosh Chodesh...
The real question is why the Sages decided on a special Haftara for Erev
Rosh Chodesh in the first place. No other "erev" gets a special reading.
Why does Machar Chodesh?
Perhaps it is because Rosh Chodesh is so understated and often ignored.
This became a way - in addition to Rosh Chodesh benching - to say: Hear ye
hear ye, tomorrow is Rosh Chodesh. It seems that the connection is mainly
in the opening words. Rabbi Jacobs points out in his A Haftara Companion
that there are some lessons we learn from this passage in the Navi, and
the knowledge makes us more aware of the specialness and sanctity of Rosh
Chodesh. We see that Rosh Chodesh was celebrated with a special meal which
was to be eaten in a state of ritual purity. Many have the custom today of
marking Rosh Chodesh with a special meal. The Haftara also serves as a
source of the minhag of abstaining or reducing one's work on Rosh Chodesh.
Rabbi Jacobs refers to a deeper connection between Rosh Chodesh and the
Jewish People (which might explain why we take the extra opportunities to
highlight Rosh Chodesh). The cycle of the Moon alludes to Jewish History.
For 15 days (or so) the Moon increases in brightness and fullness,
corresponding to the 15 generations from Avraham Avinu to Shlomo HaMelech.
This is followed by 15 days of decline, matching the 15 generations from
Shlomo to the destruction of the Beit HaMikdash and the Babylonian exile.
But this is followed by MACHAR CHODESH. Tomorrow will see the brightening
of the Moon and the fate of the People of Israel. The cycle continues
until the Complete Redemption, when the Moon (and Klal Yisrael) will be
completely restored.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 135 (part six) • Right of First Refusal
During the last five lessons, we have been discussing the principle of the
right of first refusal. Reuven is selling his land to Levi who does not
own land next to Reuven’s land. Shimon does own land next to Reuven’s
land. Shimon may offer to match the terms of sale to Levi and Beth Din
will compel Reuven to sell the land to Shimon, or if he has already sold
the land to Levi, Beth Din will compel Levi to transfer the land to
Shimon.
The right of first refusal may be exercised only by Shimon (or any other
entity) who is the contiguous neighbor of Reuven both during the time when
the land is sold by Reuven and also when Shimon exercises the right. If he
is the contiguous owner only when the land is sold but is no longer the
owner when the right of first refusal is sought to be exercised, or if he
is the contiguous owner when he attempts to exercise his right of first
refusal but was not the contiguous owner when the land was sold by Reuven,
he may not exercise the right of first refusal. For example, on January 1,
Reuven sells his land, parcel #1 to Levi. On January 1, Shimon is the
contiguous neighbor to Reuven's land by virtue of the ownership of parcel
#2. On January 2, Shimon, before attempting to exercise his right of first
refusal, sells parcel #2 to Jacob. Neither Shimon nor Jacob can exercise
the right of first refusal, Shimon because he is no longer the contiguous
owner to parcel #1, and Jacob because he was not the contiguous owner on
January 1. Shimon did not, together with the sale of parcel #2, transfer
to Jacob the right to exercise the light of first refusal that Shimon had
on January 1. Levi does not have to act in a just and honorable manner to
Shimon since Shimon sold his land, and not to Jacob because Levi bought
parcel #1 before Jacob even came into the picture.
Shimon may not assign his right of first refusal to another person. For
example, Reuven sells his land to Levi. Shimon, the contiguous owner
attempts to assign his right to exercise the right of first refusal and to
sell the land to Judah. Judah may not exercise such right.
It is not necessary that there not be anything intervening all along the
border between the land being sold by Reuven to Levi and Shimon's land for
Shimon to be the contiguous neighbor. Even if there is a fence or trees or
rocks or a depression in the land, if there is a way for Shimon to enter
upon Reuven's land directly from his land, then Shimon is deemed the
contiguous neighbor. In the case of houses, if Shimon can make an opening
from his house into Reuven's house, then Shimon is the contiguous
neighbor.
In all disputes regarding the right of first refusal, the burden of proof
is on Shimon to prove he is entitled under the law and under the facts to
exercise his right of first refusal. If there is a dispute between Shimon,
who claims that he is a contiguous owner, and Levi, who claims that Shimon
is not a contiguous owner, the burden of proof is on Shimon to show that
he is entitled to exercise the right of first refusal.
There must be an immediate exercise by Shimon of the right of first
refusal.
Just a few words regarding the price that Shimon pays to Reuven if the
sale to Levi has not been completed, or the price that he pays to Levi if
the sale to Levi has been completed and Beth Din orders Levi to transfer
ownership to Shimon. Ordinarily, the price to be paid by Shimon to Reuven
is the price that Levi was going to pay. If the sale between Reuven and
Levi has already been completed, the price is the one that Levi paid to
Reuven.
If the value of the land appreciates between the time that Reuven sells
the land to Levi and the time that Shimon exercises his light of first
refusal, Shimon need pay only the price that Levi paid. If the land
declines in value between the time that Reuven sells the land to Levi and
the time that Shimon exercises his right of first refusal, Shimon must pay
the price that Levi paid.
Levi pays Reuven $100 for the land. The land is appraised as of the date
of the sale at $200. If Reuven would have sold the land to any purchaser
for $100 because Reuven needed cash, Shimon need pay Levi only $100.
However, if Reuven sold the land to Levi at a reduced price because of his
special relationship with Levi and would have sold it to anyone else for
$200. Shimon must pay Levi $200 if Shimon exercises his right of first
refusal. Levi need not share the excess $100 with Reuven. In the event
there is a difference of opinion between Shimon and Levi as to whether
Reuven would have sold the land to others for $100, the burden of proof is
on Shimon.
Levi pays Reuven $200 for the land. The land is appraised as of the date
of the sale at $100. Shimon must pay Levi $200 to exercise his right of
first refusal. If Shimon pleads that there is a conspiracy between Reuven
and Levi to make Shimon pay the additional $100 but that the actual sale
price from Reuven to Levi was $100. Levi takes an oath while holding a
sacred object and obtains the $200 from Shimon. If there are witnesses
present when Levi pays Reuven the $200, Levi need not take the oath to be
paid $200.
Levi improves the land between the time he purchased it from Reuven and
the time that Shimon exercises his right of first refusal. Shimon must
reimburse Levi for his actual expenses or the improvement to the land,
whichever is higher. However, if Levi improves the land after he knows
that Shimon will exercise his light of first refusal, then Shimon need pay
only the lower of the actual expenses of Levi or he actual improvement of
the land, then Shimon need pay Levi only the lower of the actual expenses
of Levi or the actual improvement to the land. Assume that Levi causes
damage to the land or removes some of the things attached to the land,
whether done prior to or after Shimon notifies Levi that Shimon will
exercise his right of first refusal. Such damage or things that have been
removed are deducted from the price that Shimon will pay to Levi. In the
case of crops that Levi removes from the land, if they are removed prior
to the time that Shimon notifies Levi that he is exercising his right of
first refusal, the crops belong to Levi. However, if he removes them
afterward. Levi must reimburse Shimon for the crops that he removed.
There is still much that can be said on this topic of the right of first
refusal. I will, IYH write a final lesson next week to try to point out
the importance in acting in such a manner that Hashem sees that we are
trying to that which is just and right in His eyes.
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.
Torah Study Shavuot Night
Perhaps the most prominen t custom of the Shavuot holiday is to stay up at
night studying Torah. This custom is mentioned in the Zohar, which
explains the importance of this custom by an interesting analogy (Zohar on
Emor III:97-98).
The Zohar likens the period of counting Omer to the process of a woman
going through her monthly period of purifi- cation. At the beginning of
this period, there is a need for separation due to the actual cause of
ritual impurity. After- wards, there is a period of seven clean days. Then
the woman is able to immerse, and afterwards she is permitted to be with
her husband. The Zohar understands these as spiritual steps: the seven
clean days are a kind of psychological and spiritual prepara- tion to
return to a state of full together- ness; even when this readiness is
achieved, there is still a need for the act of purification. Purity is not
just the lack of impurity; it can be achieved only through active
participation.
This is parallel to the process involved in the redemption from Egypt. In
Egypt the Jews were at first actually involved in an Egyptian lifestyle
which was an active source of spiritual defilement. Then they brought an
end to this alien influence when they brought the Pesach sacrifice. (See
Rashi on Shemot 12:6.) Afterwards they began the seven week period of
psychological and spiritual preparation for receiving the Torah, reaching
the stage where they were willing to proclaim, "We will do and we will
listen!" (Shemot 24:7.) Finally they purified themselves in the three days
of separation.
According to the Zohar, we go through this same process each year, though
on a smaller scale. At Pesach we receive a certain spiritual enlightenment
from on high which can move us towards holiness; afterwards we begin to
count the Omer, each day corresponding to a further rung on our climb
towards perfection. If we have carried out the count properly, counting
each night to devote each full day to another step upwards, then on
Shavuot we are fully ready to receive the Torah.
Torah study on Shavuot night corre- sponds to immersion in a mikveh. One
way of understanding this is to suggest that the stages of ascent we go
through during the Omer period are primarily connected to our personal
qualities and interpersonal behavior, not specifically to Torah. This
makes sense on several levels. First of all, immediately following the
Exodus we had not yet received the Torah. Second of all, it would
constitute a repair which exactly corresponds to the flaw behind the
mournful character of these days: the students of Rabbi Akiva who failed
to treat each other with respect. (Yevamot 62b.) Also, it is specifically
during these days that we study Pirkei Avot, which focuses particularly on
our character traits. Finally the days and weeks are numbered according to
those spiritual qualities known as "midot", corre- sponding to our
personal characteristics which we also call midot.
However, as we well recognize from today's pop spirituality, "personal
growth" can also be a kind of idolatry. Before we receive the Torah, we
need to demonstrate that our personal growth is not an end in itself but
rather a means to make us worthy of hearing and carrying out HaShem's
will, by accepting the Torah. We show this by not counting Omer on the
final night but rather by immersing ourselves in Torah study.
It is interesting to note that the Zohar does not state that all should
spend the entire night in study. It states that this was the special level
of the earliest pious ones, the chasidim rishonim. This observation
reinforces the general recommendation based on the revealed Torah, that a
person shouldn't stay up all night if this will prevent interfere with
performing mitzvot properly - for example, if tiredness prevents proper
concentration during prayer or the Torah or Megillah reading.
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 I understand the reason for two days of chag in Chutz La’aretz for all
chagim but Shavuot. Since we count 49 days of sefira, and the 50th day is
Shavuot, how could there be uncertainty?
A You make an excellent point. Let’s start at the beginning and pick up
your question on the way.
When Beit Din would declare the new month based on sighting of the moon
(until around 1600 years ago), the Jewish world did not know in advance
when this would occur. Originally, a quick system of informing most Jewish
communities (even in Bavel) by means of torches on mountain tops was used
(Rosh Hashana 22b). At that time, few communities kept two days of Yom Tov.
When the Kutim disrupted the reliability of the system, a slower system of
couriers was adopted. Word did not arrive in many communities in time for
the mid-month Yamim Tovim of Pesach and Sukkot, forcing them to keep two
days (Rambam, Kiddush Hachodesh 5:3-12). We continue the minhag of keeping
two days in those places even though the calendar is now predetermined (Beitza
4b).
By Shavuot time, everyone must have known when Nisan had begun and could
count 50 days from Pesach. Indeed, Shavuot does not depend on the date of
the month and can fall on the 5th, 6th, or 7th
day of Sivan (Rosh Hashana 6b), although our set calendar always puts it
on the 6th. Therefore, Shavuot did not depend on the decision on the Rosh
Chodesh of Sivan, and the extra day seems superfluous, as you ask.
The gemara addresses a similar question in the following scenario. The
emissaries of Beit Din could not violate Shabbat or Yom Tov in carrying
out their charge. Thus, in Tishrei, because of Rosh Hashana and Yom
Kippur, they were not able to get as far by Sukkot as they could in Nisan
by Pesach. Therefore, there should be some places where they kept two days
of Yom Tov for Sukkot out of uncertainty but only one day for Pesach,
after hearing from Beit Din. Yet, the gemara (Rosh Hashana 21a) says that
any place where the emissaries of Tishrei did not reach in time would keep
two days of Yom Tov on Pesach even if the emissaries reached them. This
was because of a g’zeira (rabbinic injunction) lest there be confusion
between the two sets of holidays. The Rambam (ibid. 3:12), in discussing
this concept of not distin- guishing between holidays, states explicitly
that the same idea applies to Shavuot, thus answering your question.
[Ed. note. This idea of avoiding confusion by not distinguishing from one
case to another appears in many halachic contexts and is known as LO PLUG
(that’s U as in Ruth).]
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)
Shavuot, the Festival of Weeks, is called “The Time of the Giving of our
Torah”. Why is it not called, “The Time of the Receiving of the Torah”?
Because the Torah was given to everyone in equal measure, but everyone
chooses to receive it according to their wisdom and their capacity to
understand.
— Rabbi Menachem Mendel of Kotzk
One does not need idle disputes to straighten out matters in the Torah.
They were not bent in the first place. The truth is not a wooden board
whose knots need straightening. After all, one who straightens a ladder,
only bends it. And one who bends a bow, only straightens it.
— Rabbi Yehoshua of Ostrovtsa
If you desire to be loved — then love others.
— The Baal Shem Tov
One can scream with a still, small voice.
— Rabbi Nachman of Bratslav
Rite & Reason by Shmuel Pinchas Gelbard
It is customary on Shavuot to remain awake all night studying Torah.
Reason: The Midrash relates that the night before receiving the Torah,
“the Children of Israel slept all that night, since the sleep of Atzeret
is particularly enjoyable on this short night... And Moshe had to rouse
Israel [to receive the Torah]... Regarding that night, the prophet
Yeshayahu spoke critically saying: ‘Why [when] I came was there no man
[waiting], I called but there was no answer’ (Yeshayahu 50:2)” To correct
this error, we stay awake this night demonstrating our eagerness to
receive the Torah. (Magen Avraham)
It is customary to decorate the shul and home with greenery... Customary
to eat dairy dishes...(one common reason of the many each custom has)
Reason: Moshe Rabeinu was born on the 7th of Adar and successfully hidden
for three months. Then his parents were no longer able to hide him, so
Yocheved prepared a waterproof basket and floated it with baby Moshe on
the Nile, under the watchful eye of his sister Miriam. That day was to
become Shavuot. Greenery reminds us of the reeds at the river’s edge where
Moshe was placed. Dairy is to remember the milk of his own mother that
nourished Moshe, having refused to drink from the milk of Egyptian wet
nurses.
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Aharon of Chernobyl once addressed Hashem on Shavuot, the day on which
the Torah was given. “Hashem”, he said, “it is not surprising that the
Jews in the desert accepted the Torah. After all, they were all wealthy,
having received their wealth from the Egyptians. And they were in perfect
health: As the Midrash tells us, all the illnesses and physical infirmity
were removed by You at Sinai. They were also free men. Thus, the
conditions were ideal for them to accept the Torah.
“Today, the reverse is true. We are destitute. Our bodies are racked with
pain. And we are subject to all the cruelty of a regime bent on destroying
us as a people.
“Yet, I swear to You, that if You come to us today and offer us the Torah,
we would all accept it with the same enthusiasm as did the Jews in the
desert and we would observe it fully.”
Excerpted with the permission of the copyright holder
Did you ever say “Thank You” to G-d? I don’t mean “Great is the
grandeur of Your glory”, or “Your kingship is a kingship for all time and
worlds”. But simply “Thank You”, with no added story. If you haven’t, then
re-appraise your attitude, for though you’ve paid Him praise, you owe Him
gratitude.
From A Candle by Day by Shraga Silverstein
From the Desk of the Director
Parshat B'midbar opens with yet another census of Israel, this time of men
over twenty. Unlike in Sefer Shmot, here Moshe additionally calculated the
"sum of all the congregation," as well as collecting detailed data about
the specific tribes, including "every male by their head count."
Rashbam, noting that this renumbering of the tribes excluded Levi,
concludes that this census was designed to assist Moshe in the
organization of his forces prior to the imminent battle for Eretz Yisrael.
Ramban concurs, alluding to the fighting age of the men. He also reflects
on the importance of military preparedness, "since we should not rely on
miracles."
From a deeper perspective, Ramban suggests that knowledge of the final
tally is a demonstration of Hashem's love for His people. As we recount
our precious jewels when they fall to the floor, so after each plague and
pestilence Hashem numbered the Children of Israel, "in order to make known
that though He wounds, His hands make whole again."
Moreover, the Midrash teaches us that numbering by "head count" necessi-
tated each and every male member of the family to pass before Hashem in
awe. Each family member was thus an individual in his own right. In this
impersonal world, it is sobering to recall that each one of us is unique,
yet equal in the eyes of G-d.
Shabbat Shalom, • Menachem Persoff, Director, Israel Center
Towards better Davening and Torah reading
Column #26. Contents of this weekly column are based on the sefer: EIM
LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct
pronunciation of Hebrew, specifically in davening and Torah reading.
Even though things are getting quite complicated with the KAMATZ issue,
we’re committed to finish up on the rules and exceptions. We’ll try to
simplify things later (at the suggestion of some readers who have simpler
“rules” that cover most of the KAMATZ KATANs).
A word that starts with a VAV-PATACH which is followed by letters with two
KAMATZes, AND the accent of the word is MIL’EL (on the next-to-the- last
syllable), then the second KAMATZ is KATAN (and the first one is GADOL).
When Rivka and her attendants arose to follow Eliezer back to Yitzchak,
the word used is va-TA-kom (or in Ash- kenazis, va-TAW-kawm). The second
KAMATZ is KATAN. Note that in Israeli Sfardit, there is no distinction
made between the vowel under the VAV and the vowel under the TAV, even
though the former is a PATACH and the latter is a KAMATZ (GADOL). There is
a distinction between the KAMATZ under the TAV and the one under the KUF.
In Ashkenazis, there is a distinc- tion between the PATACH and the KAMATZ
(as there should be), but no distinction between the two KAMATZes (as
there probably should be - according to some scholars, at least). It turns
out that this word is good for illustrating the various differences in
pronunciation.
Similarly, when Avraham (and Yitzchak) returned to the “lads”, the word is
va-YA-sov (va-YAW- shawv). And when G-d confused the Egyptian camp,
va-YA-hom (va-YAW-hawm).
The TROP mark will never be on a KAMATZ KATAN. (With a definitive
statement like that, there is bound to be someone who will write in with
an exception. But maybe not!)
YAA points out that the KAMATZ that comes from a CHOLAM that shortened its
sound is a KAMATZ KATAN. He offers as an exaple the word for all - KOL.
That is, KAF-CHOLAM (without a VAV) - LAMED. We’ll also take his
suggestion as to what to look at as an example. ASHREI.
The word appears 17 times. Only three times is it with a CHOLAM. TOV
HASHEM LAKOL. EINEI-CHOL. L’CHOL ASHER... These are the times the word is
not directly connected to the following word in a two-word phrase. When
there is a connection (a evident from a MAKAF between the two words), the
CHOLAM, which is a T’NUA G’DOLA (a long vowel) shortens to a T’NUA K’TANA,
in this case, a KAMATZ KATAN. B’CHawL YOM, AL KawL MA’ASAV. KawL OLAMIM,
B’CHawL DOR VADOR. U’MAS-BI-A L’CHawL CHAI RATZON. SHOMEIR HASHEM ET KawL
OHAVAV... KawL BASAR - to name more than a few, but not all of them.
Note, many Siddurim do not indicate a MAKAF, although there is supposed to
be one. This I realized when I looked for the MAKAFs after KawL and didn’t
find them. Not in Rinat Yisrael and not in T’filat KawL-Peh. Nor in two
other Siddurim I checked. Okay! Just found a Siddur with MAKAFs. EIZOR
ELIYAHU, a Siddur according to the GR”A’s nusach, has MAKAFim.
Now, if much of the last bit sounded easy, here’s your exception. Remember
that famous statement - the exception that proves the rule? I never
understood what that was supposed to mean. But here is an exception that
just frustrates those who are trying to learn some of the rules. T’hilim
35: 10 is quoted in NISHMAT KawL-CHAI. It also is one of the origins of
SHUKLING, swaying during davening. “May all my bones say: HaShem, who is
like You!” KAL ATZMOTAI TOMARNA... The first word in the pasuk is KAF-LAMED,
with a KAMATZ under the KAF and no MAKAF connect- ing it to the next word,
and a TROP mark on the word in a TANACH. So the KAMATZ has to be GADOL and
the word is properly pronounced in S’fardit as KAL, not KOL or KawL. Go
figure.
Parsha Pix
Upper-right is a desert scene, to set the tone for the sedra and book of
Bamidbar.
And by the way, to bring up an old topic... The word is B'MIDBAR because
it is connected to SINAI. As a stand alone word, it would be BAMIDBAR, as
most people say it. Bamidbar is the only sedra with this specific"problem",
but there are several sedras whose names have dropped the lead HEI.
HaMishpatim, HaShmini, HaMatot, HaD'varim. Also, two sedras have a dagesh
dropped from their name as it appears in the sedra, but we've returned the
dot in our use of the name: P'KUDEI and TAZRI'A (but you wouldn't know of
the latter one unless you pronounce Ashkenazically). To be fair to the
Bamidbar-B'midbar issue, with CHUKAT, we retained the word as it appears,
rather than changing it to the stand-alone form CHUKA. So why did we
change B'MIDBAR? Ver veist.
The major component of the PP is/are the flags - 12 of them - representing
the flags of the tribes, as they camped and as they marched. The flags
were not supposed to be facsimiles of the originals, just a representation
of 12 flags. However, a few of them might be reasonable guesses.
The compass stands for the different sides of the Mishkan the different
groups camped.
The parking meter represents the encampments, since the modern Hebrew word
for parking has the same root as to encamp.
The abacus is for the various countings.
The skull with the 5 on it comes from 3:47 in the portion of the exchange
between firstborns and Leviyim (who were not themselves firstborns). We
would say, 5 shekel a head.
In the lower-right there are three arrows. Not a hard one to get - if you
pay attention to the Haftara (Machar Chodesh). if and when you use the
ParshaPix to go over the sedra with your children and/or Shabbat guests,
you should ask, “does anyone know what these three arrows are for?”
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
Last week’s (B’HAR-B’CHUKOTAI) TTriddle:
[1] GAD and G’DI from the pen-penultimate have something in common.
That was the only real TTriddle. But in the solution to last week’s
TTriddle number [3], we posed some Jewish, but unrelated to the sedra,
questions of a specific style (borrowed from Games magazine).
3= A that V A.
8= G of the KG.
7 = H of HR and ST
And the envelope please...
[1] This one is kind of weird. (As if TTriddles usually aren’t weird!)
Penultimate means next to last, as ultimate refers to the last. So
pen-penultimate is the one before the next to last. P’SUKIM in Vayikra (or
in B’chukotai - same thing in this case). The pen-pen- ultimate pasuk is
27:32 and deals with MAASER B’HEIMA, the tithing of newborn animals. The
animals pass under the SHEIVET (rod), and the tenth one is sacred. If we
don’t pay attention to the proper pauses in the pasuk, we can extract a
phrase - TACHAT HASHEIVET HA’ASIRI, which could mean - under the tenth
tribe (another meaning of SHEIVET). If we look into the beginning of
Bamidbar (that’s where we’ll find the nearest list of the SHVATIM), we
find that GAD is the 11th listed tribe. He is therefore under the 10th
tribe, if we were to list them. So the G’DI (which is the generic term, by
the way, for the young of the kosher domesticated animals, and not
specifically a young goat) in the pasuk at hand is the 10th under the
SHEIVET and GAD is under the 10th SHEIVET, giving them something in
common.
365 = D of the Y. That is, days of the year.
10 = A in the B of R. That is, articles in the Bill of Rights. Those were
two examples of general knowledge. Here are the Jewish ones.
3 are the angels that visited Avraham.
8 are the garments of the Kohein Gadol.
7 are the Hakafot of Hoshana Raba and Simchat Torah.
We hope you enjoyed this type of riddle. We’ll work on some more for you.
This week's Ttriddles:
[1] Take away the first from the second and you are left too confused to
sing
[2] After the mount, desert law
[3] He is doubly initially first
[4] 51, 68, 79, 102, 116, 122, 125, 128, 135, 137, 147
[5] Part of Machane Yehuda's total can answer a FAQ about the Molad times
Jerusalem...
YERUSHALAYIM HARIM SAVIV LA V'HASHEM SAVIV L'AMO M'ATA V'AD OLAM: (T'hilim
125:2)
For 3000 years, Jerusalem has been the center of Jewish hope and longing.
No other city has played such a dominant role in the history, culture,
religion and consciousness of a people as has Jerusalem in the life of
Jewry and Judaism. Throughout centuries of exile, Jerusalem remained alive
in the hearts of Jews everywhere as the focal point of Jewish history, the
symbol of ancient glory, spiritual fulfillment and modern renewal. This
heart and soul of the Jewish people engenders the thought that if you want
one simple word to symbolize all of Jewish history, that word would be
Jerusalem. - Teddy Kollek
“You ought to let the Jews have Jerusalem; it was they who made it
famous.” — Winston Churchill, ‘55
Through a historical catastrophe - the destruction of Jerusalem by the
emperor of Rome - I was born in one of the cities in the diaspora. But I
always deemed myself a child of Jerusalem, one who is in reality a native
of Jerusalem. — S.J.Agnon, upon receiving theNobel Prize for Literature,
‘66
Never before have Arabs made a capital in a... holy city. Take Saudi
Arabia. They have Mecca or Medina, to build their capital there. They took
a village called Riyadh and turned it into a capital. When the Jordanians
had Jerusalem, they built a capital in Amman - not Jerusalem... - Teddy
Kollek
It is well known that the name Yerushalayim does not appear in the Qur’an
at all. L’HAVDIL, it appears in NACH 659 times (according to the DBS
database and search program). In what book of NACH does it appear the most
times? Not at all? Here’s what you need to answer those two questions.
Yehoshua (9), Shoftim (5), Shmuel (31), Melachim (91), Yeshayahu (47),
Yirmiyahu (104), Yechezkel (26), TreiAsar (65), T’hilim (17), Daniel (10),
Ezra-Nechemia (84), Shir HaShirim (8), Eicha (7), Kohelet (5), Esther (1),
Divrei HaYamim (149).
Divrei HaYamim wins. Besides the 5 books of the Chumash, the name
Yerushalayim does not appear in Mishlei and Megilat Ruth. It appears in 7
of the TreiAsar, lead by 41 in Zecharia.
Of the 659 Yerushalayims in NACH, 348 of them a free standing (that is,
Yerushalayim, without prefix or suffix). 186 are Bi-rushalayim, 34 are
Virushalayim, and 21 are U’Virushalayim. 32 Mirushalayim, and another 3
U’Mirushalayim. 30 Lirushalayim. And 1, only one, Kirushalayim. In
addition, there are 5 Yerushalaima, the other way of saying to Jerusalem.
Although we pronounce it Yerushalayim, the common spelling in NACH
(without a YUD between the LAMED & MEM) fits better with the composite
meaning of the name of the city - YIR’U and SHALEM
Although we spell Yerushalayim with a YUD-MEM at the end, in Tanach, it is
spelled without that YUD. That is, 656 of the occurrences of the name. 3
times, only three times, the YUD is used. 1 (of 5) Yerushalayma (Divrei
HaYamim), 1 (of 34) Virushalayim (Yirmiyahu), and 1 (of 32) Mirushalayim
(Esther).
Note: This letter first appeared as an editorial in the summer of '69 in
the Times of Israel (long defunct). This copy is for several people. For
the person who knows it well, and needs or wants a booster shot. Needs to
smile and cry again at its powerful sentiments. For the person who thought
he remembered where his copy is, but cannot find it, and would love to
send it to his brother-in-law, cousin, friend, boss, colleague. For the
person who might actually never have seen this piece before. And - perhaps
mostly - for the person who has forgotten the value of Jerusalem to the
Jewish People; for those who would place Yerushalayim on the chopping
block or bargaining table.
A Letter to the World from Jerusalem by Eliezer Ben Yisrael
I am not a creature from another planet, as you seem to believe. I am a
Jerusalemite - like yourselves, a man of flesh and blood. I am a citizen
of my city, an integral part of my people.
I have a few things to get off my chest. Because I am not a diplomat, I do
not have to mince words. I do not have to please you, or even persuade
you. I owe you nothing. You did not build this city; you did not live in
it; you did not defend it when they came to destroy it. And we will be
damned if we will let you take it away.
There was a Jerusalem before there was a New York. When Berlin, Moscow,
London, and Paris were miasmal forest and swamp, there was a thriving
Jewish community here. It gave something to the world which you nations
have rejected ever since you established yourselves – a humane moral code.
Here the prophets walked, their words flashing like forked lightning. Here
a people who wanted nothing more than to be left alone, fought off waves
of heathen would-be conquerors, bled and died on the battlements, hurled
themselves into the flames of their burning Temple rather than surrender,
and when finally overwhelmed by sheer numbers and led away into captivity,
swore that before they forgot Jerusalem, they would see their tongues
cleave to their palates, their right arms wither.
For two pain-filled millennia, while we were your unwelcome guests, we
prayed daily to return to this city. Three times a day we petitioned the
Almighty: Gather us from the four corners of the world, bring us upright
to our land; return in mercy to Jerusalem, Thy city, and dwell in it as
Thou promised." On every Yom Kippur and Passover, we fervently voiced the
hope that next year would find us in Jerusalem.
Your inquisitions, pogroms, expulsions, the ghettos into which you jammed
us, your forced baptisms, your quota systems, your genteel anti-Semitism,
and the final unspeakable horror, the holocaust (and worse, your
terrifying disinterest in it) – all these have not broken us. They may
have sapped what little moral strength you still possessed, but they
forged us into steel. Do you think that you can break us now after all we
have been through? Do you really believe that after Dachau and Auschwitz
we are frightened by your threats of blockades and sanctions? We have been
to Hell and back- a Hell of your making. What more could you possibly have
in your arsenal that could scare us?
I have watched this city bombarded twice by nations calling themselves
civilized. In 1948, while you looked on apathetically, I saw women and
children blown to smithereens, after we agreed to your request to
internationalize the city. It was a deadly combination that did the job.
British officers, Arab gunners, and American made cannons. And then the
savage sacking of the Old City; the willful slaughter, the wanton
destruction of every synagogue and religious school; the desecration of
Jewish cemeteries; the sale by a ghoulish government of tombstones for
building materials, for poultry runs, army camps – even latrines.
And you never said a word.
You never breathed the slightest protest when the Jordanians shut off the
holiest of our places, the Western Wall, in violation of the pledges they
had made after the war – a war they waged, incidentally, against the
decision of the UN. Not a murmur came from you whenever the legionnaires
in their spiked helmets casually opened fire upon our citizens from behind
the walls.
Your hearts bled when Berlin came under siege. You rushed your airlift "to
save the gallant Berliners". But you did not send one ounce of food when
Jews starved in besieged Jerusalem. You thundered against the wall which
the East Germans ran through the middle of the German capital – but not
one peep out of you about that other wall, the one that tore through the
heart of Jerusalem.
And when that same thing happened 20 years later, and the Arabs unleashed
a savage, unprovoked bombardment of the Holy City again, did any of you do
anything?
The only time you came to life was when the city was at last reunited.
Then you wrung your hands and spoke loftily of "justice" and need for the
"Christian" quality of turning the other cheek.
The truth is – and you know it deep inside your gut – you would prefer the
city to be destroyed rather than have it governed by Jews. No matter how
diplomatically you phrase it, the age old prejudices seep out of every
word.
If our return to the city has tied your theology in knots, perhaps you had
better reexamine your catechisms. After what we have been through, we are
not passively going to accommodate ourselves to the twisted idea that we
are to suffer eternal homelessness until we accept your savior.
For the first time since the year 70 there is now complete religious
freedom for all in Jerusalem. For the first time since the Romans put a
torch to the Temple, everyone has equal rights. (You prefer to have some
more equal than others.) We loathe the sword – but it was you who forced
us to take it up. We crave peace – but we are not going back to the peace
of 1948 as you would like us to.
We are home. It has a lovely sound for a nation you have willed to wander
over the face of the globe. We are not leaving. We are redeeming the
pledge made by our forefathers: Jerusalem is being rebuilt. "Next year"
and the year after, and after, and after, until the end of time – "in
Jerusalem!"
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.
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 22nd and
returning August 12th. If you are interested in further details, give us a
call. - Call Chaim Pelzner at 056-564254
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
Israel Center • JAFI • Makom BaLev • Are you in grades 6-9? • Where do you
live? Beit Shemesh,South Jerusalem, Netanya, S'derot • We have something
for you! • Makov BaLev, a youth programunder the OU Israel Center;
Activities • Tiyulim • Shabbatonim
Contact us, we're waiting!: Beit Shemesh/Jerusalem:Boaz-056783592,
029991169
Netanya: Michael - 050963551 Sderot: Moshe - 051 389759, 067 506389
Israel Center • Beit Sefer Mamad Torani Ramat Beit Shemesh • Exciting
program for girls reaching Bat Mitzva age • Gesharim; activities, tiyulim,
arts projects, Shabbatonim... and more! • Call Boaz: 056 783592, 02
9991169or Yaffa: 067 270778, 02 9914457
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.
Want to send a food package or a gift to soldiers on duty in the Hebron
area? We have someone who will pick up packages from the Center on Mondays
and Wednesdays and distribute them to our soldiers - so bring ‘em in. Be
creative, but no perishables
NESTO • Native English-Speaking Teen Olim
Baseball, Barbeque and Bunny rabbits began our Brilliant Lag'Baomer event
last week. Basically the Bunny was Brought by a Beatified Aviella who
found Bunny Burrowing timidly Between Blades of grass. It was a
Ball-bashing, Bat-swinging, team-Bonding game of Baseball - did we ever
finish it - Basic highlights include Gindis the cheer- leader, Tamar's pom
pom's, Mintz's Bat action and Yoni's Bowling expertise. Now the Barbeque,
how's this for a Lyric
Don't give me no Broccolior any swiss fondue, Baby if you want to rock
meGive me good ole Barbeque.
Alas, I cannot take credit for this wonderful piece of art (a prize will
be awarded if anyone can name the song and artist)
The Bunny now burrowing under Rafi's Bekasher (I am not making this up)
made it Back successfully to Yeshiva where he is now growing and getting
stronger day by day fed solely the words of Torah.
Thank you for the music Osho, Michal, JJ and Avi.
The weather was Breezy but NESTO was aflame thanks for another great
event.
In Junior NESTO news we move forward to our second Shabbaton of the year
in Bet Gesher we are counting down the days!!
That's all for now
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 will be ready for you when you board the
bus.
The next Israel Center In-House Shabbaton will take place IY"H over
Shabbat Parshat KORACH (m'vorchim) • June 7-8, Scholar in Residence: Rabbi
Dr. Natan Lopes-Cardozo • Watch for details
U'LBINYAMIN AMAR "May Hashem's beloved dwell in security by Him..."
Wednesday, May 22nd • 11 Sivan 5762 Departure from the Israel Center at
8:30am Return to the Center approx. 4:30pm Explore the site of the Mishkan
at Tel Shilo along the historical scenic route of the Binyamin region
Visit the pioneering hilltop community Givat Harel Full hot lunch at Eretz
B'reishit an authentic biblical experience in Avraham’s tent P’til
Tekhelet factory hands-on multimedia experience about tekhelet and tzitzit
Guide: Yair Shalev Bulletproof Bus – Armed Escort Cost: 95NIS for members
[non members add 10NIS] Please call Sarah at 566-7787 ext. 249 for
reservations or the Tiyul Hotline, ext. 211, to leave a message
Moadon Sanhedria and the Israel Center invite you to join us in
celebrating a special 30th Anniversary on the 30th of May, Thursday, 19
Sivan. Tour with us to 30 important places in Jerusalem Guided tour of our
new Municipality as Safra Square Eat a 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 tiyul concludes
approx. 1:00pm Bring your cameras! Surprise cost: only 30NIS, (non-members
add ½ of 30NIS) • Must register • Shulamit's tiyulim are always treats
Come! you'll always enjoy her delicious sweets!
We're going back! Eilat • Come and join us for a 4-day 3-night tiyul to
Eilat at the luxurious, majestic, prestigious, brand-new Royal Garden
Suite Hotel A tropical paradise of leisure & pampering Each suite includes
spacious elegant new rooms, refrigerator, toaster, kettle, 2-burner stove,
TV, and more Sunday to Wednesday, June 9–12
Depart Sunday 8:00am - return Wednesday, 6:00pm 1200NIS per person double
occupancy (non members add NIS 100) includes suite, bus, guard, entrance
fees Meals at Mehadrin Royal Class Restaurants •H/B RESERVE IMMEDIATELY
BEFORE WE ARE SOLD OUT Sea World Oceanarium, Underwater Observatory, Jules
Verne Glass Boat, Aerodium, Mt. Hizkiyahu, Yotvata Complex, Texas Ranch,
Tour the borders, Solar Energy Systems, Ramon Crater Visitors’ Center, Hai
Ramon Animal Observatory, Dead Sea Works... and more Air-conditioned
luxurious bus accompanies us throughout the entire trip Shulamit's tiyulim
are always treats; Come! You'll also enjoy her delicious sweets Come into
the Center or call with your credit card number and make your reservations
TODAY! • Program subject to change
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 accommodate you with any of your
requests.
Neptune, Eilat • Valid thru May (Midweek), 320NIS per couple per night
B/B,, no min.)
SHABBAT get-aways...
Sheraton-Plaza, Jerusalem • Valid May 24-25 & May 31-June 1, 1000NIS per
couple for Shabbat F/B
Inbal, Jerusalem • Valid May 24-25 & May 31-June 1, SHABBAT: 1150NIS per
couple F/B
David's Citadel, Jerusalem • Valid May 24-25 & May 31-June 1, SHABBAT:
1280NIS per couple F/B
Dan Pearl, Jerusalem • Valid May 24-25 & May 31-June 1, SHABBAT: 690NIS
per couple F/B
Grand Beach, Tel Aviv • Valid May 24-25, SHABBAT: 640NIS per couple F/B
SHAVUOT-SHABBAT WEEKENDs...
Sheraton-Plaza, Jerusalem • SHAVUOT (May 16-18), 2600NIS per couple for
Yom Tov & Shabbat F/B
Jerusalem of Gold, J'lem • SHAVUOT (May 16-18), 1800NIS per couple F/B for
Yom Tov & Shabbat
Dan pearl, J'lem • SHAVUOT (May 16-18), 2100NIS per couple F/B for Yom Tov
& Shabbat
Grand Beach, Tel Aviv • SHAVUOT (May 16-18), 1250NIS per couple F/B for
Yom Tov & Shabbat
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!
Page of TT518
"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
FRIDAY
9:00am Friday, May 10th, 28th of Iyar, 9:00am • Special Shiur for Yom
Yerushalyim• Yerushalayim is Forever • Rabbi Chaim Eisen • Festive
refreshments
SHABBAT DAY
Shabbat afternoon shiur - 5:00pm • Pirkei Avot with Kalman Walker• Drinks
• Mincha will IY"H follow the shiur
MOTZA'EI SHABBAT
Motza'ei Shabbat, May 11th, 9:30pm • Shavuot Preview & Review • Phil
Chernofsky
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
Sunday, May 12, 1:00pm • Rosh Chodesh Sivan Luncheon & Mothers' Day (even
though we celebrate Mother's Day all the time, why not honor mother
specially that day) • "Old Favorites" dairy luncheon like borsht, blintzes
and more • Guest speaker: Sorra Landau, midwife at Ma'ayane Hayeshua in
Bnei Brak; "The Spiritual Aspects of Childbirth" • Musical program by Noga
an unusually talented woman who will be playing the guitar, accordian and
other instruments. • 45NIS per person, (non members add 10NIS) Men & Women
invited
en who are looking to do some serious learning...
Shiur in Gemara 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, May 12th • - 8:00pm • Born to Win: An exciting adventure in Torah
& Psychology towards Happiness and Personal Wellbeing, Rabbi Yosef
Rubenstein, MA Psychology, Columbia University, 30 years experience: This
session: Learn to Act, not React
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 of Faith • Rabbi Zev Leff
11:36am (men & women) • From Pesach thru Shavuot 4 BCE; The War of Varus •
Dr. Henry Goldblum
Women's Beit Midrash Program • 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
8:00pm • Curing the Jewish Heart; Lecture series by AM SEGULA on Lessons
from History & Zionism
Monday, May 13th, 8:00pm • For the Sheloshim of my Rebbe of 21 years - the
great Tzaddik, HaRav Raphael Benyamin Levin, zt"l, son of "A Tzaddik In
Our Time", Rav Aryeh Levin zt"l In Memory of A Son and a Tzaddik In Our
Time: Hear and bring your own story to tell about the genuine
righteousness in action of a real Tzaddik who gave us life and inspiration
in his midst. • Immanuel Yosef Legomsky
Monday, May 13th, 8:00pm • Dealing with Teens: Teenagers & Responsibility
• Rochel Frumin and Ncoom Gilbar, Maor Anayim Therapy Center
DALE CARNEGIE PRESENTS “Breakthrough to Success”
For 90 years Dale Carnegie Training has worked with thousands of
successful people worldwide and found they have three things in common.
Would you like to know what they are? • Monday, May 13 - 7:45-9:30pm
Workshop presented by James Marlow of Dale Carnegie Training, Israel • For
further information, contact James on 053 993 803
TUESDAY
9:00-9:50am 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 It is still possible to join this session,
which just • Call 993-1205 or 566-7787 x204
Tuesday, May 14th, 8:00pm • Root & Branch Association lecture in
conjunction with the Israel Center • "CHRISTIAN MISSIONARY INFILTRATION OF
JEWISH CONVERSION PROGRAMS WORLDWIDE" • by Michaela Lawson and Devora Shem
Tov, Co-Directors, Counter Missionary Group, Root & Branch Association,
Ltd. • Information: rb@rb.org.il • Language: English • Admission: NIS25
per person
WEDNESDAY
NOT THIS WEEK • 9:30am Towards a More Meaningful Davening Experience Dr.
Joel Luber
10:30am Break the Fear Habit... And Live! with Alan Romm P.C.
Women's Beit Midrash Program
Wednesdays: 3:00-4:00pm • Women in Tanach with Pearl Borow (men & women)
4:00-5:00pm • Guided Chevruta Study in Tanach and Jewish Thought
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 • No
charge • Call Ester or Leah: 053 231951, 02 6271584
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 (Erev Shavuot)
• The Center will be open on Thursday morning from 9:00am
to noon. Slim for Life will not be in session.
• Use THU morning for last-minute pick-ups of Torah Tidbits
• We hope to be folding & distributing the Shavuot/Naso issue of TT (519)
on Tuesday (possibly Wednesday). Call to check.
• Remember to make an EIRUV TAVSHILIN on Thursday.
• See below for details of our LEIL SHAVUOT program. Davening and
all-night learning are open to men and women - all are invited.
Refreshments will be served throughout the night. The festive meal is by
advanced reservations only.
•The Center will be closed on Friday.
• There will IY"H be a shiur at the Center on Shabbat afternoon, 5:00pm.
Details in the Shavuot/Naso issue.
Chag Sameach and Shabbat Shalom
Leil Shavuot at the OU Israel Center • Thursday May 16
6:54pm Candle lighting
7:10pm Mincha followed by a talk on Timely Topics
7:55pm Maariv for Shavuot
8:25pm Festive Dairy Meal by Schocketino Catering, Divrei Torah (by
reservation only, 100/110NIS per person)
10:30pm Rabbi David Epstein on Holiday Holiness
11:30pm Rabbi Macy Gordon on HOW?
12:30am Sweeter than Wine - Rabbi Yaakov Homnick
1:00am Rabbi Avi Weiss
2:00am The Angels vs. the Jews: Insights into Akdamut • Rabbi Eddie
Abramson
3:00am The 3 NOs of Shavuot: No Chol HaMoed; No symbols; No date • Rabbi
Efraim Sprecher
4:20am Walk to the Old City
5:05am Recommended starting time for Shacharit in order to reach the Amida
at 5:41am (sunrise)
The meal is by advanced reservation only - 100NIS p.p. (non-members add
10NIS)
Davening and the all-night learning is open to the public. Men & women
invited.
Refreshments will be available throughout the night.
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, • Shavuot with Rabbi Dr. Natan Lopes Cardozo
Wednesdays 9:00am, Studies in Maimonides: Rabbi Macy Gordon
10:20am • Megilat Ruth • Rabbi Dr. Sholom Gold
6:30pm • A study of the Haftarot with Esther Kitov
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
Mother-Daughter Bat Mitzvah Course with Pearl Borow beginning Tuesday,
April 30, 7:30pm, call 5667787 x 261 for more info.
Financial Management for Very Uncertain Times
Wealth management workshops at the Israel Center Hosted by Mark van
Gelderen, and the Financial Resource Network staff; Cost: 30NIS for both,
20NIS per seminar
Please pre-register at any of the numbers given below or 566-7787
Sunday, May 19th, 7:30pmFinancial Success Workshop; Sophisticated
Management Techniques for Olim and Tourists
Monday, May 20th, 7:30pmPortfolio Management Workshop
Six very low risk investments that can give high returns for uncertain
times
For experienced investors as well as novices • Get a survey of the best
investment techniques from a veteran financial advisor • Use proven
methodologies, which you can do yourself • Simplify your life and succeed
at the investment game. • Mark van Gelderen & staff
Box 31066, Jerusalem • ph/fax: (02) 627-4316, 580-7013 • ClientAdmin@FinancialResource.Net
Monday, May 20th, • 4-10pm 2nd Root & Branch Association Jerusalem GER
TZEDEK Conference • 20NIS p.p.
Tuesday, May 21 • 1:00-5:00pm • Zionism: Post or Most? Featuring Rabbi
Shlomo Riskin, Mordechai Nissan, Prof. Shlomo Sharan, Yisrael Medad •
50/60NIS
Here’s a Date to Hold! • Sunday, June 2nd - 1:00pm
Torah Tidbits 10th Anniversary Luncheon • Many delicious tidbits will be
served • “Performance” of a Live Torah Tidbits • Awards to ace folders and
distributors • Reservations required - limited space • Call for further
details
OU ISRAEL CENTER Seymour J. Abrams Orthodox
Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi David Cohen, Director General, OU in Israel
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org - website: www.ou.org/torah/tt
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs
of the Israel Center and NCSY b'Yisrael are assisted by grants from The
Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center
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