Halachic Times for Jerusalem Israel Summer Time - a.k.a. Daylight Savings Time Correct for TT #517 Ranges are for THU-THU, 20 - 27 Iyar, May 2-May 9 Candle lighting - 6:45pm (Earliest (Plag) - 5:57pm) Havdala - 8:02pm (Rabbeinu Tam - 8:41pm) Earliest Shacharit 4:59-4:52am Sunrise - 5:53-5:47 Sof Z'man Kri'at Sh'ma 9:14-9:11am (8:25-8:20am) Sof Z'man Shacharit - 10:21-10:19am (9:48-9:45am) Chatzot (halachic noon) • 12:36-12:35½pm Mincha Gedola (earliest Mincha) 1:10-1:10pm Plag Mincha 5:56-6:00pm Sunset 7:24-7:29½pm (7:20-7:24½pm) 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 book on Kiddush L’vana closed for this month, and with Rosh Chodesh benching a week away, let’s take another look at the mixed-mood month of Iyar. Iyar is the month that is completely within the Omer period. Does that mean it’s a mournful month? Yes and no. It wasn’t originally associated with tragedy. In fact, it was - and will be - the merry month of Iyar. The Omer days were (and will be) a Chol HaMoed-like period between Pesach and its Atzeret (Shavuot), much like the days between Sukkot and its Atzeret. Iyar is the month associated with the building of the Beit HaMikdash by Shlomo HaMelech. In that context, the month is called ZIV, radiance. With the loss of the Beit HaMikdash, the mood of the days between Pesach and Shavuot shifted from joyous, to hollow, to melancholy. But Iyar is not destined to remain a sad. In our own time, we have seen the month begin to sparkle with the restoration of Jewish sovereignty to Eretz Yisrael and the reunification of Jerusalem under Jewish rule. Iyar is on its way back up. On another note... The 20th of Iyar is the date mentioned in the Torah for the first journey of the People of Israel, since they had arrived at Sinai almost a full year earlier. (Actually, it was about 10 days short of a year.) The original plan was to proceed to Eretz Yisrael soon after Matan Torah. That the People stayed at Sinai for 11 months might indicate a reluctance to leave the place at which had occurred so significant an event in their lives. The Torah does not generally give us dates of events - this is especially so for the travels of the People. 20 Iyar tells us something. How Can You Even Ask?! One of the most famous sedra openers in the Torah: "And G-d spoke to Moshe AT HAR SINAI saying...". The unusual nature of the pasuk is based on the rare additional words in the otherwise very familiar (and most common) pasuk in the Torah: “And G-d spoke to Moshe saying”. The mitzvot that follow deal with Shmita. A basic element of our belief is that the whole Torah was revealed by G-d to Moshe (and through to us) at Sinai (and not just the Ten Commandments, as many people - Jews and non-Jews - would claim). Why then mention the location of this particular set of commands? One of the principles by which the Talmud teaches us the Oral Torah is "when one issue is singled out for special treatment, the teaching not only applies to the one issue, but to the whole group from which it came". Here the teaching is this: Just as Shmita with its details was given at Sinai (it says so specifically right here), so too were all mitzvot given at Sinai with their details (and not just "Chapter- headings"). This idea is an important feature of the Chain of Tradition, and is an essential component of "Emunat Chachamim", the trust, faith, and confidence we must have in each link of the chain. Although any PRAT (singled out detail) would teach us about the KLAL (whole category), we can ask about the significance of the Torah’s particular choice of the model for the lesson. The “why mention Har Sinai next to...?” question could have been asked about any mitzva that would have been singled out. What else can we learn from the Torah’s choice of Sh’mita? While the following might not be the “real” reason for the choice of Sh’mita, it will serve to make a powerful point. Har Sinai represents Torah, Shmita represents Eretz Yisrael. It is abun- dantly clear to anyone “with eyes in his head” that there is a profound connec- tion between Torah and Eretz Yisrael. When G-d sent Moshe into Egypt, He told him at least twice that the purpose of taking the people out of Egypt, that the raison d’etre of the Nation of Israel, was/is to give them the Torah and bring them into Eretz Yisrael. In this context, the question about the connec- tion is almost ridiculous. Don’t read it as a question - read it as an emphatic exclamation. What a connection bet- ween Har Sinai and Shmita!!! In this context, the only people who see a question here are the Meraglim. They were the ones who questioned the need for Eretz Yisrael. They were the ones who felt that the Midbar was the perfect place for a Torah life. G-d says otherwise. Yet there are Jews today who seem to think and feel the same way as the Meraglim. They fail to see the connection between Torah and Eretz Yisrael. Sedra-Stats B'har B'chu both of the 54 sedras 32nd 33rd of 10 in Vayikra 9th 10th lines in Sefer Torah 99 131 230 rank 50th 47th (15th) parshiyot 7 5 12 p'tuchot (open) 1 3 4 s'tumot (closed) 6 2 8 p'sukim 57 78 135 rank 50th 46th (12th) words 737 1013 1750 rank 50th 47th (15th) letters 2817 3992 6809 rank 50th 47th (16th) MITZVOT (pos.) 7 7 14 MITZVOT (prohib.) 17 5 22 Aliya-by-Aliya Sedra Summary Numbers in [square brackets] indicate the mitzva-count of the Sefer HaChinuch Kohen - First Aliya - 13+5 p'sukim - 25:1-18 One of the most famous sedra openers in the Torah: "And G-d spoke to Moshe AT HAR SINAI saying...". (see Lead Tidbit) Another idea to explain why was this particular set of mitzvot was chosen by G-d, so to speak, to teach us the general rule is following: The mitzva of Shmita teaches us (among other things) that G-d in concerned with the mundane things of this world. He cares about us and our earthly fields and trees. And He exists, not only in the lofty realm of the heavens, not only in the transmission of Torah accompanied by the supernatural experiences of Sinai, but one the mundane level of practical agriculture. Rav Zevin zt”l explains it this way: Shmita encapsulates the many types of mitzvot - Bein Adam LaMakom, Bein Adam L’chavei- ro, Bein Adam l’Atzmo, and, adds Rabbi Sholom Gold, Bein Adam L’Artzo. Between man & G-d, interpersonal, between the person and himself, and between the Jew and his Land. As such, Shmita is a worthy “partner” for Har Sinai because they both encompass the essence of Torah. Shita is model of the whole Torah. "When you come to the Land..." The Land is to be rested each seventh year. For 6 years one works the fields, and on the seventh there is to be a Shabbat to HaShem for the Land; neither land [326] nor trees [327] may be worked. Even that which grows on its own, may not be harvested (in a normal manner) from the land [328] or trees [329]. (The Torah uses the term "vineyard", but means to include all trees.) Shmita year is for all to benefit from the land (without the usual sharp distinction between landowner and others); and for the animals. (Shmita gives the land a chance to restore itself, and gives us a chance to put our relationship with the environment and with the other creatures who share the Earth with us, in perspective. It helps us get our priorities straight.) Shmita reminds us of Who created and still rules. MITZVA WATCH Note that there are four prohibitions here in Bhar pertaining to Shmita, and there is a positive command to rest the land in the seventh year, from Parshat Mishpatim. It is noteworthy, though not that unusual, that an area of Jewish Law is presented to us by the Torah in this way - with both positive mitzvot and prohibitions (and not necessarily from the same portion of text). Shabbat, Shmita, Yom Kippur, Yom Tov, kashrut (to an extent), etc. all are heavily sprinkled with serious prohibitions. As such, we are duty-bound to "toe the mark" lest we violate G-d's Law. Our motivation would tend to be "fear of heaven", fear of sin, fear of punishment. Strong motivations, but not as beautiful and powerful as the motivation of "Love of G-d" that is at play when one strives to scrupulously fulfill G-d's commands. One should not see Shmita merely as a series of "don't do this", “don't do that”. We should rejoice in the opportunity to serve G-d, demonstrate our faith and confidence in Him, be freer to study His Torah and perform mitzvot. Observing Shmita is not just avoiding the pro- hibitions. It is a positive statement of our belief in the Creator and Master of the World. (When the majority of Jews are in Israel and the infrastructure of Torah life in Israel is intact,) the Sanhedrin is required to count seven successive seven-year cycles - 49 years [330]. On the Yom Kippur of the 50th year, the Shofar is to be sounded (as we do each year on Rosh HaShana, and as we do in symbolic fashion at the conclusion of Ne'ila each year) [331]. This 50th year is to be proclaimed "kodesh" as Yovel - the Jubilee year [332]. Farming the land is forbidden [333] (as during Shmita), as are harvesting that which grows on its own [334] and gathering the fruit of the trees in a normal manner [331]. Yovel is holy; we "eat of the land". During Yovel one returns to his estate. In business with others, one must deal ethically [336]; it is forbidden to cheat in business [337]. (Since land returns to its original owners with Yovel, real estate purchases are only for a specific period. Prices therefore, should reflect the number of years remaining until the next Yovel. This is the context of the general mitzvot regarding proper business practices.) MITZVA WATCH Here is yet another example of an area replete with prohibitions of a wide variety with a positive mitzva com- manding us to conduct ourselves in accordance with the letter and spirit of halacha. Perhaps this is one of the reasons for the positive mitzva in these areas. Technically, the positive command is "unnecessary", since avoidance of all the prohibitions would already bring us to compliance with G-d's Will. The positive mitzva, then, can be understood as requiring us to put our hearts into what we are doing, not even violate the spirit of the law, and be prepared to go "beyond the call of duty" (lifnim mishurat hadin). Further- more, it is through the positive mitzva that we can attain higher levels of sanctity, as we are challenged with K'doshim T'h'yu. Rambam describes certain situations in business in which one can technically get away with something, but he is considered not to have acted in "a proper Jewish manner". Perhaps the positive com- mandment also comes to teach us not to take advantage of the technical loopholes, but rather to conduct ourselves with the highest standards of business ethics. There is more than one way of explaining what a positive command adds to our observance of mitzvot, when the prohibition(s) are already on the books. Not only must one not take unfair advantage of his fellow in money- matters, he must be careful not to "oppress" or deceive others with words [338]. This prohibition is very serious, as evidenced by the link the pasuk makes between it and the mitzva to revere (fear) HaShem. Safeguard and obey the statutes and laws of the Torah and dwell in security on the Land. (This link between observance of Torah and continued peaceful, secure living in Israel, is an oft-repeated theme, one that must be kept in mind in modern Israel.) Levi - Second Aliya - 6+4 p'sukim - 25:19-28 The Land will yield its bounty and we will eat our fill and dwell in the Land in security. No one should question where food will come from (with two years in a row of Shmita restrictions). G-d promises to bless the land during the 6th year (two years before Yovel) so that the land will yield enough for three years; the planting of the year after Yovel will supply our needs thereafter. [SDT] One commentator says that the pasuk states that if someone were to ask what are we going to eat..., then G-d will command His blessing to give us an abundant yield. However, one should not ask. If we are completely faithful and believe without reservation or question that G- d will provide for us, then He won't have to command the blessing to come; it will happen as a natural reaction to that faith. This speaks to different levels of Emunah. The land must not be sold forever [339] since it is to return to its original owners during Yovel [340]. If a person were forced to sell off hereditary land because of poverty, he or a relative may redeem the land by paying a proportional amount (depending upon how many years remain until Yovel). If not redeemed before Yovel, the land reverts to its hereditary owners with Yovel. Shlishi - Third Aliya - 10 p'sukim - 25:29-38 If someone sells a house in a walled city (walled, that is, from the time of Yehoshua, i.e. original conquest), he has up to one year to redeem it; if not, it remains the new owner's forever. Redemption during the year is by returning the full amount paid, i.e. no deduction for the time that the buyer lived there. (This is technically an exemp- tion from the Torah's ban against interest.) Redemption of a house in a walled city is a mitzva [341]. On the other hand, houses in non-walled cities have the same rules as land - viz., redemption is possible until Yovel, at which time the house reverts to its original hereditary owners. Houses in Levite cities (even walled cities) are redeemable beyond the one-year limit, and DO revert to the Levi at Yovel. The Levi has hereditary rights to those special (42+6) cities. It is forbidden to alter the areas around those cities by selling off parts of the land on a permanent basis [342]. We are obligated to help our fellow who has fallen on hard times. We may not take interest for personal loans made to help him out [343]. "I Am G-d Who took you out of Egypt, to bring you to the Land, to be your G-d." (This is definitely NOT a non sequitur - it emphasizes G-d's desire, so to speak, for His People to care about each other. It's as if G-d says to us: Look and remember what I did for you. Now you be nice to your fellows.) [SDT] The pasuk says that YOU SHOULD NOT LEND YOUR MONEY WITH INTEREST. The word here is B'NESHECH, which also means WITH A BITE. A Jew who lends money to his fellow should do it with an open heart and a pleasant disposition, and not be snappy or curt with the recipient. The Torah repeatedly shows us the compassion that G-d has for the down-trodden. He wants us to emulate those feelings. Giving is good. Helping others is good. But it must be with a pleasantness that will not hurt the feelings of the already disadvantaged. One more step. Not only do our actions have to be proper, and not only do we have to speak pleasantly (including no dirty looks, raising of eyebrows, gestures, etc.), but we also must have proper thoughts. To lend a poor person money he needs, and even to behave properly, but to harbor a resentment or a condescending attitude in our minds, is improper. It might even be the worst part of the offense, since it is born of an incomplete belief that G-d is the Boss and calls the shots. R'vi'i - Fourth Aliya - 8+11+3+4=26 p'sukim - 25:39-26:9 The "bridge aliya" of combined sedras is R'VI'I. If a Jew sells himself into servitude because of poverty (or any other reason), his master may not treat him contempt- ibly [344]. He shall be treated like an employee, and stays with his master only until Yovel. (This is the maximum; under normal circumstances, the Jewish manservant goes free much sooner.) At Yovel, he and his family return to their hereditary land. We are servants of G-d (and should not be subservient to other people); no Jew shall be sold in the degrading way of the slave market [345]. Do not subject him to hard, spirit-breaking labor [346]. Jews (according to Torah law) may own non-Jewish slaves; such slaves become hereditary property. These slaves are not released at Yovel, but remain the permanent property of their owners [347]. If a Jew becomes a slave to a non- Jewish master, we may not permit him to remain so [348]. Redemption should be by his close relatives, or himself if he obtains the means. Equitable calculation should be made for compensating his master. We must not let his master break his spirit. All this is because Israel is subservient to G-d, Who redeemed us from Egyptian slavery. We are to be committed to Him; we may not make false gods nor idols or sacred pillars; nor may we kneel on a "decorated stone" [349]. "Keep My Shabbat and revere My sanctuary, I Am G-d.” It is most likely that Shabbat here refers to Sh'mita. If so, it makes a matched bookend with the beginning of the sedra. If we keep the Torah and mitzvot, then HaShem will provide beneficent, timely rainfall and bountiful crops. The yield of the Land will be so great, that each agricultural season will blend into the next one. And we will have plenty to eat - on our own Land. "If you walk on the path of My statutes..." Rashi comments that this is not just another way of saying "keep the mitzvot", but rather it points to our task of immersing ourselves in a Torah & Mitzvot way of life. Another commentator points to the word "walk" and says that it is insufficient to just "stand still" within an environment of mitzvot, one must take continual strides towards greater spiritual heights. [SDT] The Gemara says that IM B'CHUKOTAI TEILEICHU is more that just stating the facts: If this, then that; if not this, then something else. The Gemara says that HaShem is asking us, pleading with us, to keep the mitzvot and immerse ourselves in Torah. If He asks, how can we not do what He wants - He created us, He put us into this world. Promises of prosperity from the opening p'sukim of the parsha are made for Jews who live in Eretz Yisrael. The same deal, apparently, does not apply to those who live in Chutz LaAretz. This, says Torat Kohanim, is based on the word B'AR-TZ'CHEM. Further reward for (or result of) following the Torah and keeping the mitzvot, will be peace and tranquility in the Land (of Israel). Both natural disasters (wild beasts) as well as human enemies will be kept at bay by HaShem. And when we do encounter our enemies, G-d will grant us the ability to vanquish them mightily. If we keep to our side of the deal (so to speak), we will be blessed with fertility and G-d will keep His covenant with us. Notice how there is a promise of peace in the land and a promise for the might to vanquish the enemy. Peace in this context can refer to peace among Jews. Enemies from the outside still exist, and we are promised the ability to advance upon them. Chamishi - Fifth Aliya - 37 p'sukim - 26:10-46 This Aliya contains the "Tochacha", one of two portions of the Torah containing G-d's detailed admonition to the People, warning of the dire conse- quences that will result from disregard of Torah and mitzvot. Because it is so painful to hear these terrible words - especially realizing how often they have come true - the custom developed to read this portion in a low voice. We are ashamed that G-d needs to threaten us in so graphic a way. There was a time when no one wanted the dubious honor of receiving this Aliya. Today the minhag is to call the Rabbi, Gabbai, or the Baal Korei himself for this portion. (In many congregations, it is the one who gives out the Aliyot who gets the Tochacha, so that no one else will feel slighted by him.) The Tochacha is always contained within one Aliya which begins and ends on "cheerier" notes. A significant theme of the Tochacha is the connection between the keeping of the laws of Shmita and our hold on the Land. We must alway realize that our hold on Eretz Yisrael is very much conditional. We have a clear commit- ment and responsibility to keep the Torah and fulfill the mitzvot as individuals AND as a community. Shmita was commanded in B'har. In B'chukotai we are presented with the dire consequences of the disregard of this important mitzva. Continual reference is made of both physical and spiritual benefits from observance of mitzvot, and the opposite for disregard of the mitzvot. This combination of promise of good and threat of bad, together with the body of mitzvot of the Torah, is the covenant between G-d and the People of Israel at Sinai via Moshe. Shishi - Sixth Aliya - 15 p'sukim - 27:1-15 In pledging funds to the Mikdash, one can offer the "value" of an individual [350]. The Torah lists amounts for individuals depending on sex & age. In the event that the donor is poor, a kohen may reduce the amount. If a person pledges an animal to the Mikdash which qualifies as a korban, he may not exchange or redeem that animal (even for one of greater value) [351]. If he attempts to do so, then both the original animal and its substitute (t'mura) are consecrated to the Mikdash [352]. An animal not fit for the Altar is to be evaluated by a kohen [353], and can be redeemed by adding 1/5 of its valuation. A person can also offer the value of a house [354], in which case a kohen determines its value, and the house becomes redeem- able by adding 1/5. If donating the value of a boy between 5 and 20 years of age, for example, is equivalent to a pledge of 20 shekels, then why not just donate 20 shekels? What is the significance of labeling certain amounts as the "value" of a person? Part of the answer seems obvious. We psychologically relate much more strongly to our giving the value of person to the Beit HaMikdash than we would with a mere sum of money. This would be especially so if the person were ourself or a loved one. Modern fundraising psychology borrows this idea. Compare the emotional connection of contributing, $100 to a charitable cause, compared with the same $100 to "foster a child" or feed 5 orphans. Same amount, but the emotional response is quite different. MITZVA WATCH Notice the unusual, almost unique nature of T'MURA (the exchange of an animal for another sacred animal). Generally, when the Torah prohibits something, a person is considered to violate that pro- hibition when he does that which was forbidden. One may not cook meat with milk. Doing so is a violation. One may not steal. Stealing is a violation. Etc. One may not exchange one animal for a sacred one (that is fit for the Altar). But one cannot do so. The attempted exchange fails. The sacred animal is still sacred. So in this instance, that which is forbidden is not done. It cannot be done. The attempt itself then is the violation. This is highly unusual. (In addition to the attempted exchange failing, it also carries the additional penalty of the new animal also being considered sacred.) And... T'mura can be punishable by MAKOT, which makes it more unusual, since no act was done. A prohibition that involved no act is rarely punishable by the courts. Sh'vi'i - Seventh Aliya - 6+7+6 p'sukim - 27:16-34 If a person dedicates the value of his property to the Mikdash, it is to be evaluated by a kohen based on quality and number of years to the next Yovel [355]. It then becomes redeemable by adding a fifth. If a person did not redeem the land, then Yovel does not release it to him, but rather to the Mikdash as consecrated property. The same applies if the officials at the Mikdash sold the property before redemption. At Yovel, it reverts to the Mikdash. If the property in question is not hereditary, but rather purchased, then the rules differ. The land is evaluated in the same way, but at Yovel it reverts to its original owners, and not to the Mikdash. A firstling is automatically sanctified to the Altar; one may not consecrate it as another korban [356]. The rule of not switching one sanctity for another, applies to other categories of korban as well. A non-kosher animal offered to the Mikdash is sold off. If something itself is consecrated to the Mikdash (rather than its value), it cannot be redeemed; it remains holy. Consecrated property goes to the kohanim [357,358,359]. A person under a death penalty has the status of "Cherem" (non-redeemable items). The land's tithe (here referring to Maaser Sheni), is sacred; it is (either to be eaten in Jerusalem or) to be redeemed (before it gets to Yerushalayim). The tithe of the animals (cows, goats, sheep) are to be separated by counting every tenth one regardless of the quality of the animal [360]. These animals are sacred and must be eaten only in Jerusalem and under conditions of ritual purity. Maaser B'heima may not be redeemed [361]. Violation of this rule results in both animals being considered holy. "These are the mitzvot... at Sinai." This final pasuk of the sedra (and book of VaYikra), closes the section that was opened by the first pasuk of B'har, the usual partner sedra to B'chukotai. Haftara - 17 p'sukim -Yirmiyahu 16:19-17:14 The words of the prophet contain warnings and admonitions which echo the Tochacha of the sedra. The haftara ends with a prayer for G-d's help in keeping us faithful to Him and His Torah. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 134 (part five) • Right of First Refusal This lesson continues the topic of the right of first refusal. That is, Reuven is selling his land to Levi, who does not own land contiguous (next) to the land being sold by Reuven. However, Shimon does own land next to the land being sold by Reuven. If Shimon can match the price and terms paid by Levi, Reuven must sell the land to Shimon. If Reuven has already sold the land to Levi, Shimon can sue Levi in Beth Din, and Beth Din will compel the transfer of ownership of the land to Shimon. The halachah holds that by doing so one complies with “You shall do what is fair and good in the eyes of Hashem” (Deut 6:18). That is the reason that I am spending so much time on this topic so that the reader can see the development of this concept. Shimon, the next door owner of land cannot hope to purchase land next to his land except for the land now being sold by Reuven. On the other hand, Levi, who does not own land next to the land being sold by Reuven, can buy a parcel of land somewhere else. The last two lessons have discussed exceptions to the application of the doctrine of the right of first refusal. In all the exceptions it would not be fair to Reuven and/or to Levi to have the transfer to Levi voided. This lesson continues with some further exceptions, that is, where the halachah does not give Shimon the right to exercise the right of first refusal. There are interesting questions that arise in the following factual situation. Reuven owns land and Aaron is the tenant of the land, paying rent to Reuven. For many purposes a tenant is treated as a purchaser of the land of the lessor (owner) for the period of the lease. Thus perhaps for the purposes of the law of the right of first refusal, Aaron may be deemed to be the owner of the land owned by Reuven. Shimon is the owner of land next to Reuven’s land. There are various questions regarding Aaron, the tenant of Reuven's land. (1) If Reuven sells the land to Levi, a person who does not own land contiguous to Reuven's land, or even to Shimon, who is Reuven's contiguous landowner, does Aaron have the right of first refusal against such sale? (2) If Reuven sells the land to Aaron, does Shimon have the right of first refusal? (3) If Shimon sells his land, does Aaron have the right of first refusal regarding Shimon's land? (4) May Shimon exercise a right of first refusal regarding the lease and insist that Reuven lease the land to him on the same terms? There are those who hold that the law of right of first refusal does not apply in any event to Aaron, the tenant of Reuven's land. Thus, the answer to the first three questions will be that (1) Reuven may sell his land to Levi or Shimon and Aaron cannot exercise a right of first refusal; (2) if Reuven sells his land to Aaron, Shimon may exercise a right of first refusal; and (3) if Shimon sells his land, Aaron may not exercise a right of first refusal. There is an opinion that Aaron does have the right of first refusal. Thus, if Reuven sells the land to anyone including Shimon, Aaron may exercise the right of first refusal, and if Reuven sells the land to Aaron, Shimon may not exercise the right of first refusal. If Shimon sells his land to Aaron, Reuven may exercise the right of first refusal regarding Shimon's land, even against Aaron. Regarding question 4, here, too, there are various views, the most prominent being that Shimon may exercise a right of first refusal and Reuven must lease the land to Shimon, if the use contemplated by Shimon will not be more burdensome to the land than the use contemplated by Aaron. For example, Aaron has a family of five persons who will be living as tenants in Reuven's house, while Shimon has a family of seven who will be living in Reuven's house, The ages of the children may be a determining factor if there is more wear and tear on the house in the case of Shimon. Beth Din must decide in each case to make the determination of which family will cause more damage to Reuven's house. When the term of Aaron's lease terminates, Aaron may exercise a right of first refusal against another tenant to whom Reuven wants to lease the land or the house. There is an opinion that Aaron may exercise his right of first refusal against a subsequent tenant of Reuven only if Aaron's lease has not yet terminated. But once Aaron's lease has terminated, he is no longer afforded the right of first refusal. Reuven has a two-floor building, a store on the lower floor and a residential apartment on the upper floor. Reuven leases the upper floor to Aaron and the lower floor to Moshe. Thereafter, Reuven sells the upper floor to Moshe; Aaron may exercise a right of first refusal regarding his floor. Aaron and Moshe have the right of first refusal regarding the floors they lease if Reuven sells the floors to a third party. Reuven leases his field to Aaron and Moshe as partners or joint tenants. Aaron wishes to sell his interest in the lease to Joshua. Moshe may exercise a right of first refusal regarding Aaron's interest in the lease. There is also the following exception. A Gentile owns a piece of land. Shimon is the contiguous owner to the Gentile’s land. The Gentile is either selling or leasing the land to Levi, a Jew. Shimon, the contiguous landowner, may not exercise a right of first refusal. Reuven sells or leases his land to a Gentile, Shimon, the contiguous landowner, may not exercise a right of first refusal. Reuven has land between Shimon and a Gentile. Reuven sells his land to Levi. There is an opinion that Shimon may not exercise a right of first refusal. There is another exception to the doctrine of the right of first refusal. Reuven sells his land to Levi. Before Shimon has the opportunity to exercise his right of first refusal, Levi dies, and his land is left to his heir Judah. There are authorities who hold that Shimon may exercise his right of first refusal against Judah and some authorities hold he may not, since it was not Judah who acted against the interests of Shimon. Even according to the latter opinion, if Judah sells the land to Issacher, Shimon may exercise his right of first refusal against Issachar. Another exception. Reuven donates his land to a charity. Shimon, the contiguous landowner, may not exercise his right of first refusal, even if he offers to substitute land in another place that is appraised to be worth more than the land donated by Reuven. The reason is that Reuven wants the people to know that he donated this land. If the land is exchanged by Shimon for land in another place. Reuven's friends may not remember that he donated the land to the charity. There are still other exceptions. I will list only one more, since this is something that shows the thinking of halachah toward development of land. If Levi buys Reuven’s land to build homes on the land and Shimon wishes to add the land to his farm and not build on the land, Shimon cannot exercise his right of first refusal. The reason is that development of the land for homes is more important in many communities than holding the land for farming. There is an opinion that if Levi will plant an orchard of fruit-bearing trees and Shimon will grow grains, then Shimon may not exercise his right of first refusal. Beth Din in each community must determine which use is more in conformity with the development of the community. In all those situations in which Levi or Reuven plead that the law of right of first refusal does not apply the burden of proof is on Shimon to show that it does apply. If Shimon cannot prove his allegations, the sale to Levi will be confirmed. 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. TACHANUN IN YERUSHALAYIM As Yom Yerushalaim approaches, it is fitting that we should examine one of the many customs that distinguish Yerushalaim from other places because of its unique holiness. After the amida prayer, we say the penitential tachanun. As befitting an emotional supplication, we prostrate ourselves for this prayer, and indeed the gemara refers to tachanun as NEFILAT APAYIM, meaning “falling on the face”. However, the actual custom is not to actual bow down but merely to lean forward and to the side and cover the face. Indeed, the Rema uses the term KISUI PANIM, “covering the face”, in addition to the NEFILAT APAYIM (OC 131:2.) One source for this custom is the incident where Yehoshua prostrated himself in prayer after the military debacle at Ai (Yehoshua 7:6). The gemara explains that Yehoshua was sure that HaShem would answer his prayer and tell him to arise, but for any lesser person to completely prostrate himself would show an unwarranted certainty that HaShem would answer him. (Megilla 22b. Like the story of Choni who practically demanded that HaShem answer his prayer for rain, stating that he would not leave his circle beforehand. This would have been improper for anyone else as the Mishna states – Taani 3:8.) The Rokeach infers another principle from this story. Since Yehoshua bowed down “before the Ark of HaShem”, the Rokeach writes that NEFILAT APAYIM is done only in the presence of a sefer Torah (Chapter 324, cited in Beit Yosef OC 131. Of course tachanun is still recited without a Torah scroll, but without leaning). Despite this ancient custom, in Yerushalayim the custom is to recite tachanun reclining even without a sefer Torah. Rav Moshe Feinstein under- stands that the requirement for a sefer Torah is because it shows that the place is sanctified and dedicated to prayer; he writes, “Yerushalaim is a place which is holy and dedicated to prayer, and so even without a sefer Torah NEFILAT APAYIM is appro- priate.” (Igrot Moshe YD III:129.) Here is a complementary explanation, which relates this custom back to the source of Yehoshua’s prayer. The Yerushalmi explains that the problem of complete prostration is particularly for an individual praying for the community (Yerushalmi Taanit 2:6). The Rosh explains that if they aren’t answered even after such an earnest prayer, the community could take it as a sign that they are unworthy. But a single person in private is permitted even to prostrate himself (cited in Tur OC 131). Paradoxically, the custom is the opposite. An individual praying privately in his home is forbidden to even lean during tachanun! (Rema OC 131:2) One explanation is that our tachanun is formulated specifically as a prayer for the entire community. For this reason it is written in the plural, even at the expense of altering the wording of Biblical verses (for example, Tehillim 40:12). While a private petition may be said prostrated, we want to emphasize that our tachanun prayer is not a private petition at all, but rather one said for the community, like that of Yehoshua which was said before the ark which was the focal point for the entire nation. For that reason, we are careful not to say tachanun leaning except in a place with a sefer Torah. A private petition could be said leaning anywhere. But by limiting this posture to a place where there is a Torah scroll, the symbol of Torah observance and study which unite the Jewish people, we show that our petition is for the salvation of the entire nation. Yerushalayim also symbolizes the unity of the entire Jewish people. It is the place where “All Israel come to see the face of HaShem your G-d in the place which He chooses” (Devarim 31:11). In Yerushalayim, each individual is intimately bound up with the entire Jewish people, and even private prayers assume a communal character. There it is always proper to say tachanun in a leaning position. 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 Who is supposed to say the Kaddish after Kri’at Hatorah: the Ba’al Korei or a mourner? A Allow us to start with a little background. Each Kaddish has its own independent function, but there is also a strong interest to get to a minimum total of 7 Kaddeishim each day, in line with the pasuk: “Seven [times] in the day I praised you” (Tehillim 119:164; see Beit Yosef, Orach Chayim 55). The backbone of Kaddish is “y’hei shmei rabba…” which keeps the world intact (Sota 49a). In addition to general sanctification of Hashem’s name in the world(s), there are specific reasons why it is important for a mourner to say Kaddish. Firstly, the resulting kiddush Hashem can cause atonement for the deceased for chilul Hashem he might have been involved in and for which he had not completed the teshuva process (Gesher HaChayim 30:4). It also can serve as tziduk hadin (acceptance of Divine judgement) (ibid). When a mourner serves as shaliach tzibbur, he has the opportunity to say the Kaddeishim which are part of the tefilla. In addition, Kaddish Yatom was instituted to provide mourners (one or all, depending on the local minhag) an additional oppor- tunity, even if they are not the shaliach tzibbur. Kaddish Yatom, even though it can help unrelated Jewish deceased, in general, should not be said by one whose parents are both alive (Rama, Yoreh Deah 376:5; Pitchei Teshuva, ad loc.). Kaddish after Kr’iat HaTorah is not a Kaddish Yatom to the full extent, and the Ba’al Korei can recite it even if he has both parents (Gesher HaChayim 30:8). However, several sefarim (Sdei Chemed Aveilut 163; Gesher Hachayim, ibid.; P’nei Baruch 34:14) cite a teshuva of the Rashbetz that mourners have the right to say this Kaddish. Although a mourner can do so even if he neither is the Ba’al Korei nor received the last aliyah (Elef Hamagen 3:3), sometimes it is arranged that the one who will say Kaddish gets the last aliyah (Kol Bo al Aveilut, pg. 374). On the other hand, we have heard in the name of Rav S.Z. Orbach z.t.l., that the Kaddish after Kri’at Hatorah belongs to the Ba’al Korei. In practice, different congre- gations have different customs in this regard, and many have no set policy on the matter. It is critical to remember, regarding Kaddish, the Gesher Hachayim’s warning. Since Kaddish is designed to rectify chilul Hashem, it is tragically counter-productive to fight over it and create further chilul Hashem. 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) "I will establish My dwelling place among you, and My soul will not treat you with scorn." (Vayikra 26:11) So that the soul will not scorn the body
(the dwelling place of the soul). This is one of the reasons that we consider G-d’s returning our souls to our bodies each day as an act of CHEMLA RABBA. "His (G-d’s) Greatness cannot be fathomed." (T’hilim 145:3) Meaning: G-d’s Greatness cannot be
determined though scientific inquiry, but only through faith. This is a play on words: CHEIKER - CHAKIRA. Rite & Reason by Shmuel Pinchas Gelbard It is customary to read Megilat Ruth on Shavuot. Reason: To teach us that the Torah was given only through difficulty and affliction (Magen Av.) Reason: Naomi and Ruth returned to Beit Lechem, “at the beginning of the barley harvest” (Ruth 1:22). Shavuot is called (Sh’mot 23:16) “Chag HaKatzir”. (Avudraham) Reason: Ruth converted Judaism, accepting upon herself the yoke of Torah and Mitzvot... hence we read Megilat Ruth on the Festival on the giving of the Torah. (Avudraham) Reason: Ruth entered the community of Israel (married Boaz) despite the words of the Written Torah, that a Moabite shall not enter... Her acceptability is based on a DRASH in the Oral Torah. Reading Megilat Ruth underscores the inseparability of the Written and Oral Law. This makes a statement about what we received at Sinai. (Sefer HaToda’ah) ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein R’ David of Talna used to say: “Modesty is a very important trait, and each person must be exceedingly humble - yet even, modesty has its limits, as I learned from my own experience. “My father was an extremely great man, and hundreds of people came to seek his advice. As is the custom, they would leave sums of money for him to distribute to various holy causes. “Soon after my father died, a wealthy follower of my father came to see me to receive my blessing. He also placed a large sum of money on the table. “I asked him, ‘Why are you leaving such a large sum of money?’ “It’s the same amount I used to leave for your father,”. he replied. “Indeed, but I don’t begin to approach my father’s deeds,” I told him. “Without another word, he picked up the money and left. “From that I learned a lesson. Even modesty must have its limits.” Excerpted with the permission of the copyright holder From the Desk of the Director Parshat Behar offers us several means of helping those of our people who have befallen hard times, including the mizvot associated with Shemitta (the seventh year) and Yovel (the jubilee). These and the following laws - concerning ways to remedy the inequalities of wealth - are all inspired by the ideals of social justice. Our parsha employs the emotive term "your brother" four times in describing the progressive downfall of the destitute Jew who finally sells himself to a stranger. In each case the text tells us how he should be treated. Rashi, however, reflecting the Torah's concern, teaches that we would do even better to strengthen the "hand that fails" before it is too hard for the person to recover. The "Eved" is not a slave but a servant. Rambam notes that the servant was not to be humiliated but treated with respect. He was to be as a "sojourner with you," which the Midrash interprets to mean that the Hebrew servant was to share the same standards of food, drink and apparel as the master. Penetratingly, Nehama Leibowitz summarizes the Torah's perspective: "Not the idea of human equality, nor even the idea of human freedom underlies the motivation for this humane treatment." Rather the prime message for both master and servant is that, "Avodai Hem" - in the eyes of Hashem we are all servants. Shabbat Shalom, Menachem Persoff, Director, Israel Center Towards better Davening and Torah reading Column #25. 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. Not only is the Sefer upon which this column is based very humbling, but so is the feedback that I get from a few readers who are obviously knowl- edgeable enough about the subject to write their own books. Do not think I am complaining; I much appreciate feedback in general, and on this column, in particular. Here are two points related to statements made in last week’s column. The CHATAF KAMATZ is not really a KAMATZ KATAN. It is essentially a SH’VA NA that gets a longer vowel sound that a SH’VA, let’s say, in the direction of the KAMATZ KATAN. That’s not exactly the way it was put, but it will do. The second point is more serious. Last week, we suggested that Ashkenazim were possibly ‘wrong’ for not distinguishing between the two types of KAMATZ. Yet, even though there is a DIKDUK distinction between them, they might sound exactly like one another, based on the rule: One symbol, one sound. This, it was pointed out, is the approach of Masoretes of Tiberias (the one exception being the SH’VA NA and NACH). Be that as it may, let’s plunge right ahead in giving the situations for KAMATZ KATAN. (See last week’s column for the beginning of the KAMATZ KATAN story. KAMATZ that is followed by a letter with a DAGESH CHAZAK is a KAMATZ KATAN. CHO- NEINU (favor us - one of our pleas in Avinu Mal- keinu). The KAMATZ under the CHET would have been GADOL had it not been for the DAGESH in the first NUN. That DAGESH doubles the NUN, sort of, and closes the first syllable as CHON (CHawN), as if the fist part of the double NUN has a SH’VA NACH. Hence, the KAMATZ is KATAN. awZZI, my strength. KAMATZ KATAN under the AYIN, because of the DAGESH in the ZAYIN. However, if the KAMATZed letter is accented, then the KAMATZ is GADOL. SHAMma, there, accent on the first syllable, therefore the KAMATZ under the SHIN is GADOL. And, there are exceptions to the first part of the rule. BAYIT, house, BATIM, houses. KAMATZ under the BET is GADOL, even though it is followed by a TAV with a DAGESH CHAZAK, and even though the accent is MILRA, on the last syllable. ANA (aw-Naw), please. First ALEF is KAMATZed and the NUN is DAGESHed. And the first syllable is unaccented. The rule would say that the KAMATZ under the ALEF is KATAN. But it isn’t. (And neither is the KAMATZ under the NUN.) With rules and exceptions, accented and unaccented syllables, it is really hard to determine with any confidence whether a KAMATZ is KATAN or GADOL. So how are we supposed to know? You’ve just got to know. If you think it’s been complicated until now, read on. A word whose last vowel is a KAMATZ followed by an “real” SH’VA NACH (remember that this includes letters with a sound, even without a SH’VA - you’ll see in a moment what it does not include), AND the word is connected to the following word with a MAKAF (high-dash), then the KAMATZ is KATAN. B’CHOL-L’VA-V’CHA, TIZ-KOR-LANU, MOR-D’ROR. But, if the KAMATZ is followed by a silent ALEF or HEI, or if the KAMATZ is under a CHAF-SOFIT or TAV (which is the last letter of the word), then the KAMATZ is GADOL. MIKRA-KODESH. The REISH of MIKRA has a KAMATZ and the ALEF after it is silent. The KAMATZ is GADOL. (In Ash- kenazis, we’d still say MIKRaw, but that doesn’t change the KAMATZ; it’s still GADOL.) Similarly, NEGDA-NA, L’CHA-NA, V’A-SITA-NA. More on the KAMATZ story next week IY"H Parsha Pix Top, center & right: The famous, "What does this have to do with the price of tea in China?" Why are Har Sinai & Shmita juxtaposed? On the right is Har Sinai with the Luchot HaBrit and to the left of the question mark is a negation circle with a guy planting a sapling. The Liberty Bell in the upper left corner is inscribed with the English translation of part of Vayikra 25:10, Proclaim LIBERTY throughout all the Land unto all the inhabitants thereof. Under the bell is an abacus, for counting the years and Shmita-cycles of Yovel. It can also be used for calculating the remaining years to Yovel in order to fairly adjust the price of a piece of land. That's a shofar under the abacus, to be blown on the Yom Kippur of Yovel year. In the middle of the Pix is a NOT FOR SALE sign. This is a command of the Torah which should be taken seriously today by our government and all the people of Israel. On the right side below Har Sinai, is a fellow taking money out of his wallet to lend to his fellow Jew, at 0% interest. Below the wallet is a rain cloud giving rain in its proper time (hence the clock below the cloud). This is the Torah-stated reward for following G-d's laws and mitzvot. So too is there a promise of peace in the Land, symbolized by the dove with the olive branch. And we are promised that if we remain faithful to G-d, we will prevail over our enemies, and five will successfully chace away 100, and 100 will chase away 10,000 of them. Perek 27 deals with pledges to the Mikdash that are made based on the ERECH of different people. In the silhouette in the lower-left corner are 50 shekel for an adult male, 30 for a female, 20 for a boy between 5-20 years old, and 5 or 3 shekel for a baby from a month old to 5 yrs. Since the sex of the baby in the picture is indeterminable, there is a question mark between the 3 and the 5. And, bottom center & right is a depiction of MAASER B'HEIMA, where the tenth sheep (cow or goat) that passes under the rod is declared holy. See the sedra summary for more details. 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 (EMOR) TTriddles: [1] Yosef's brothers, Aharon, Elazar, Kohanim, all of Bnei Yisrael, and 5 others. What & Who [2] Separately for Yom Tov. Together for what, what, and what? [3] 100 = the L of the M of the 7 D of S [4] 61% done and NOW we hear it And the envelope please... [1] The quick answer is EMOR EL... Par’o said to Yosef, tell your brothers ... to come on down. G-d said to Moshe, several times, to tell Aharon to take the Staff and bring about a plague on Egypt. Moshe told Aharon to say to all the people that they should come closer to G-d Who has heard their call... G-d said to Moshe to say to the People that they are stiff-necked... Then in our sedra, G-d tells Moshe to say to the kohanim... And one more in Chumash, G-d tells Moshe to say to Elazar to lift the fire-pans... All of the above uses the phrase EMOR EL, say to... There are 5 other occurrences of the phrase in the rest of NACH. G-d told SH’MA’YA to say to R’CHAVAM the son of Shlomo..., say to ACHAV, say to the white- washers (Yechezkel 13), Par’o, Z’rubavel. This in addition to several more EMOR EL the people of Israel, the house of Israel, etc. And none of this counts AMAR EL, even though the spelling is the same. (Since the search programs for Tanach do not differentiate vowels, the list of sources for ALEF-MEM-REISH ALEF-LAMED had to by manually - i.e. visually - sifted.) [2] The words SHABBAT and SHABBATON are each used (separately) in describing YOM TOV. SHABBAT for the first day of Pesach. SHABBATON for Rosh HaShana, first day of Sukkot, and Shmini Atzeret. Together, as in SHABBAT-SHABBATON, the phrase describes Yom Kippur (once), Sh’mita once, and Shabbat (four times!) - with the Manna, in Ki Tisa, Vayak-hel, and EMOR. (And if you’ll accept the GR”A’s opinion about the opening p’sukim of chapter 23, then the score for SHABBAT-SHABBATON is still 3-2 in favor of Shabbat. Otherwise, it’s 4-1. [3] This is a TTriddle in the style of an old GAMES Magazine kind of puzzle. We’ll have to do more of these IY”H. 100 = the LAMBS of the MUSAFIM of the 7 DAYS of SUKKOT. That’s 14 each for 7 days, 98, plus two for the Shabbat during Sukkot. Here’s a few of this type of puzzle. Not related to the parsha, but Jewish (the original ones were general knowledge, e.g. 365 = D of the Y. 10 = A in the B of R.) • 3 = A that V A. • 8 = G of the KG. • 7 = H of HR and ST [4] By the time we read Parshat Emor this year, we had counted 30 days of the Omer. That’s 61% of the counting done before we hear the command in the Torah to count. This week's TTriddles: [1] GAD and G'Di from teh pen-penultimate have something in common 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. TORATHON 5762 We should really have a proper review of TORATHON 5762 — it really was a special more-than-a-whole day of Torah, Torah, and nothing but Torah. The shiurim were as varied as the speakers were. And we should already tell you about some of our Torathon 5763 plans. But not yet. Instead, we’d like to share an observation which many people made last week, and which we present here with our own spin on it. Noteworthy last Thursday, was the fact that as the Torathon’s early shiurim were taking place inside the Seymour J. Abrams - Orthodox Union - Jerusalem World Center (popularly known as the OU Israel Center), right outside 22 Keren HaYesod, another “thon” was taking place, namely the Jerusalem Marathon. The spectacle of people inside learning Torah and people outside running by in the bright sunshine, reminded some of the part of the Talmudic prayer that says... “for we run, and they run. We run to learn Torah and they run... was particularly interesting is that a Marathon is exactly 26 miles and 385 yards long. (this particular one was only a half-marathoin, but we’ll overlook that to make the point) and the Torathon was 26 hours and 30 minutes long. (Had it been 13 minutes and 7½ seconds rather than a half-hour, the two thons would have matched perfectly.) So the comparison or contrast between the two thons was striking. Finally, we add to this an interesting comparison of the sancity of Time and Place (to which the Torathon and Marathon might correspond). The mishna in Z’vachim indicates, because of the details of PIGUL, that the concept of time is “higher” than the concept of place. Let’s hear it for Torathon! 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 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 perishablesPeople interested in receiving periodic, formatted lists of the injured should contact: ch-eisen@hakotel.edu To receive a more frequent, weekly update of the list of the injured(upon which Chaim Eisen’s list is mostly based) contact: Ester Silvers <aasilv@netvision.net.il> 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. The next Israel Center In-House Shabbaton will take place IY"H over Shabbat Parshat KORACH (m'vorchim) • June 7-8, Watch for details Pre-Yom Yerushalayim TIYUL • THURSDAY, May 9th • 9:00am - 1:00pm Guided by Yair Shalev, Come with us to places in the Old City that you've only dreamed of “Brand New” hall that is at least 900 years oldin the Reisin Courtyard(the Rambam might have davened there)Photographic exhibit of BEFORE & AFTER The Jerusalem residence of our Prime Minister Ariel Sharonlearn details of our holy city that you never heard • Close lookout onto the Temple Mount from a less familiar perspective - Bet HaTzalam • DAVIDSON VIRTUAL VISITORS CENTER, a special place to get the feeling of ALIYA L'REGEL • Tour the OPHEL EXCAVATIONS including new discoveries • Involves strenuous walking • Program subject to change • 54NIS (in honor of Israel's 54th birthday), 64 for non-members • Refreshments • Meeting place revealed to registered participants 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 May4 (Midweek), 320NIS per couple per night B/B,, no min.) SHABBAT get-aways... Sheraton-Plaza, Jerusalem • Valid thru May 11th, 1000NIS per couple for Shabbat F/B Inbal, Jerusalem • Valid thru May 11, SHABBAT: 1150NIS per couple F/B David's Citadel, Jerusalem • Valid thru May 11, SHABBAT: 1280NIS per couple F/B Dan Pearl, Jerusalem • Valid thru May 11, SHABBAT: 690NIS 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 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 TT517 "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 Shubert Spero• Drinks • Mincha will IY"H follow the shiur MOTZA'EI SHABBAT Motza'ei Shabbat, May 4th, 9:30pm • Lessons from Peter, Paul, and Louis, Mark Twain on Jews & Jerusalem and more on Yerushalayim • Phil Chernofsky "A hodge-podge of items, but it should be interesting for the mind and heart" - PC 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 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 5th, 8:00pm • In Memory of Our Heroes: Human Stories about Victims of this War against G-d and Jews Relatives of victims and survivors speak about Greatness Host: Rabbi Immanuel Yosef Legomsky, MA Neurotherapist, Director Menucha V'Simcha Neurofeedback Clinic • Also... Information about a practical support group • Surprise group activity so you will leave feeling great Sunday, May 5th, 8:00-9:30pm • Shalom Bayit Family Workshops: Learning to be Loving and Effective parents • Call Dr. Ruby Wolbromsky for more information: 055 466552 MONDAY 9:15am • Excursions into the World of Nevi'im (the Prophets) NEW topic: Mrs. Pearl Borow N'SHEI LIBRARY 10:00-12:30 May 6th, 10:30am (men & women) • retrospective on Vayikra: Another Approach to Korbanot • Rabbi Chaim Eisen 11:36am (women) • "Be Gald with Jerusalem... I shall direct peace to her like a river..." Reaffriming our Trust • Aviva Nissim Monday, May 6, 8:00pm, Practical Applications of Choshen Mishpat with Rabbi Eric Zeigler 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 8:00-9:30pm • MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the 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, May 6th - 8:00-9:30pm 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 Those interested in signing up for the next "round" of this workshop - beginning May 7th - call 993-1205 or 566-7787 ext. 204 Tuesday, May 7th • - 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 Tuesday, May 7th, 8:00pm • Fear and Anxiety Workshop • WHAT YOU CAN DO to Calm Yourself • "hands on" techniques that help your body, mind, and praying practices • Rabbi Immanuel Yosef Legomsky, MA Neurotherapist, Director Menucha V'Simcha Neurofeedback Clinic • Surprise group activity so you will leave feeling great 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. Women's Beit Midrash Program Wednesdays: 3:00-4:00pm • Women in Tanach with Pearl Borow 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 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 THU May 9, 7:45pm • Leil Yom Yerushalayim • Center closes at 5:30pm • Festive Maariv with Chazan Asher Hainowitz accompanied by the Jerusalem Cantorial Choir, conducted by Uri Aharon, and Special Guest Speaker Min. Effie Eitam (in Hebrew) at Yeshurun Synagogue • All welcome, no charge 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 Friday, May 10th, 28th of Iyar, 9:00am • Special Shiur for Yom Yerushaalyim• Yerushalayim is Forever • Rabbi Chaim Eisen • Festive refreshments 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, • Parshat HaShavua with Rabbi Dr. Sholom Gold Wednesdays 9:00am, Studies in Maimonides: Rabbi Macy Gordon 10:20am • T'Hillim - The book of Psalms • 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. 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 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 and (maybe) Rav Levin's son in law, HaRav Dovid Borstein shlita 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 Traininghas 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 Marlowof Dale Carnegie Training, Israel For further information, contact James on 053 993 803 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 10:30pm Mini-Shiur on Eiruv Tavshilin 11:00pm Rabbi David Epstein (topic TBA) 12:00am TBA 1:00am Rabbi Avi Weiss (topic TBA) 2:00am The Angels vs. the Jews: Insights into Akdamut Rabbi Eddie Abramson 3:00am Meat & Milk Revisited - Phil Chernofsky 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. In addition to the shiurim, there will be rooms available for chevruta learning. Tuesday, May 21 • 1:00-5:00pm • Zionism: Post or Most? Featuring Rabbi Shlomo Riskin, Mordechai Nissan, Prof. Shlomo Sharan, Yisrael Medad • 50/60NIS OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center Yitzhak Fund, President [The
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