A Warm Welcome to: Rabbi Dr. Tzvi Hersh Weinreb, Executive
Vice President of the Orthodox Union Halachic Times for Jerusalem Winter
(Standard) Time Candle lighting - 4:26pm (Earliest - 3:56pm) Havdala - 5:40pm (Rabbeinu Tam - 6:13pm) Earliest Shacharit 5:45-5:44am Sunrise 6:34-6:32am (6:39-6:37am) Sof Z'man Kri'at Sh'ma 9:14-9:14am (8:27-8:27am) Sof Z'man Shacharit 10:05-10:06am (9:34-9:35am) Chatzot (halachic noon) 11:49-11:51am Mincha Gedola (earliest Mincha) 12:19-12:21pm Plag Mincha 3:55 - 4:00pm Sunset 5:04½-5:10pm (4:59½-5:06pm) 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... First & best opportunity for Kidush L'vana this month (according to Minhag Yerushalayim - 3 days after the Molad) is Thursday night, January 17. Many people wait for this Motza'ei Shabbat, Parshat BO, January 19th. Those who are MAKPID (insistent) about waiting for 7 full days from the Molad before saying K.L. will have their first opportunity (weather permitting) on Monday night, January 21. For everyone, the last opportunity for K.L. this month is Monday, January 28 until 7:00pm. Rosh Chodesh Sh'vat has (at least) two claims to fame. It was Beit Shammai's choice for Rosh HaShana for Trees. We accepted Beit Hillel's opinion and consider the 15th of the month (TU BiShvat) for that role, but Beit Shammai's opinion is mentioned in the Mishna, so we will mention it here. The opening p'sukim of the book of D'varim (a.k.a. Mishneh Torah) tell us that with the People of Israel on the threshold of Eretz Yisrael, Moshe Rabeinu spent his last 37 days of his life (in this world) reviewing all of Torah with the People. This review began on Rosh Chodesh Shvat. G-d's Shabbat; Our Calendar This idea has been presented before in Torah Tidbits (and elsewhere), but there are a few new factors added that make the point all the more powerful. When we have a Sanhedrin, they are in charge of sanctifying Rosh Chodesh primarily (a new adverb whose significance will be mentioned several paragraphs from now) based on eye witnesses to the first visibility of the lunar crescent. The Torah allows Shabbat to be "violated" in order for potential (also a significant word) witnesses to travel to Yerushalayim to offer their testimony. (The Mishna restricts this permission to Tishrei and Nissan, unless the Beit HaMikdash is standing, in which case we "violate" the Shabbat for all months.) Part of the Mitzva of Kiddush HaChodesh (sanctifying of the month, i.e. of Rosh Chodesh) is the requirement upon the committee of Sanhedrin in charge of Kiddush HaChodesh to calculate in advance if the moon will be visible on the evening following the 29th of the current month, and if so, exactly where in the sky, when, for how long, with what apparent thickness and what orientation - all for the purpose of intelligently questioning the witnesses to determine whether they actually saw what they claimed to have seen. This means that the judges know in advance the facts, and therefore, the witnesses are not telling them something they don't know (this is different from all other testimony). We can almost suggest that witnesses for Kiddush HaChodesh are there for the formality, and not to give "real" testimony. Yet they still are allowed to "violate" the Shabbat. Very often, a person will only think that he might have seen the L'vana B'chidusha (the moon in its newness), but not be 100% sure. The first visiblity of the moon is far from the romantic crescent that will be visible a night or two later. Yet, this person can travel to Jerusalem to tell the judges what he saw, and they, in turn, might politely inform him that he was mistaken. Yet he has permission - more, a mitzva - to go to Jerusalem, even on Friday night. No matter how many people see the moon, they all have the obligation to go and offer their testimony - which can prove to be unnecessary, if others have arrived before he gets there. Yet Shabbat still steps aside to accommodate the witnesses. Furthermore, the Sanhedrin has the discretionary power to proclaim Rosh Chodesh on the morning that they calculate it should be proclaimed - even if no witnesses come (they can do this if there is a "need"). And witnesses STILL come on Friday night, even though they really aren't necessary. Why is this so? How can this be? Will Shabbat step aside to allow people who think they saw the moon to travel to Yerushalayim on a Friday night in order to tell Sanhedrin something they well know, when they have the authority to proclaim Rosh Chodesh even without these "so called" witnesses? The answer is YES! Shabbat is G-d's. He created the world and everything in it in six days and "rested" on the seventh day. Therefore (AL KEIN) He blessed the Shabbat and sanctified it. He commanded us to keep the Shabbat, but it is His. The calendar, the months, the Chagim - they could be His too. He created the Sun-Earth-Moon system that is the basis of our calendar. He took us out of Egypt, gave us the Torah, and He protected us and determined our path of wandering in the Midbar for 40 years. Pesach, Shavuot, and Sukkot could be His too. But He chose (so to speak) to give them to us. He commanded us to take Nissan as OUR first month. He called the Holidays ours. He wants us to be active in the process of setting up the calendar and all the dates therein. And He is willing to "suspend" His Shabbat to facilitate our process of setting up the calendar in the best possible way. And another point... Techinally, the Torah permits "violation" of the Shabbat for Kiddush HaChodesh every month, even without a Beit HaMikdash and its Rosh Chodesh Musaf concerns. Our Sages, however, restricted our use of the Torah's permission (so to speak) to Nissan and Tishrei (unless we have the Beit HaMikdash, as mentioned earlier). This is one of the many ways that we demonstrate our high regard for Shabbat and everything it represents. May we merit the restoration of Sanhedrin and the building of the Beit HaMikdash, speedily in our time. Sedra-Stats 15th of the 54 sedras; 3rd of 11 in Sh'mot Written on 205.67 lines in a Sefer Torah, rank: 24 14 parshiot; 8 open, 6 closed 106 p'sukim - ranks 29th (7th in Shmot)tied with Toldot & Vayigash; larger than both 1655 words - ranks 21st (5th in Shmot) 6149 letters - ranks 20th (6th in Shmot) Rise in rankings from p'sukim to words & letters is a result of BO's p'sukim being much longer than average for the Torah (longest in Sh'mot). MITZVOT The previous 18 sedras contained a total of 5 mitzvot. After a long break, Mitzvot are back! BO has 20 mitzvot; 9 positive, 11 prohibitions Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-Count from Sefer HaChinuch. Kohen - First Aliya - 11 p'sukim - 10:1-10 G-d once again (previously with Frogs and "Dever") sends Moshe to Par'o (in his palace) to warn about the Locust. [SDT] The signature of this week's sedra - BO EL PAR'O is a phrase that occurs three times, each as an introduction to one of the Plagues. Specifically, G-d said to Moshe to "come before Par'o" for the middle plague of each 3-plague set - FROGS, DEVER (animal disease), LOCUST. Baal HaTurim points out that when G-d sends Moshe to the royal palace, He uses the term BO. When He sends him to the river to find Par'o there, He uses the term LEICH. This time, however, it is with the additional statement that G-d has hardened Par'o's heart so that His wonders will be evident to all, and that all will know Him. Moshe and Aharon warn Par'o of the potential devastation (the description of which is noticeably longer than for other plagues). Par'o's servants (advisors?) pressure Par'o into agreeing to release the People. Par'o offers Moshe the adults. Moshe's reply (which becomes a Jewish hallmark for the ages) is that our religious experiences must include ALL Jews, young and old. (Judaism places a premium on Chinuch.) The continuity of Judaism depends upon the relationship of one generation to the next. Par'o rejects this (as have other adversaries throughout our history) and expels Moshe and Aaron from his presence. Locust were sent by G-d to punish Egypt by devouring the produce of the land. This was "measure for measure" punishment for the excessive field and planting work that Par'o imposed on the People of Israel in order to demoralize them and to prevent them from having a normal family life. Commentaries point out that Par'o and the Egyptians continually "overdid" their oppression and enslavement of the Jews. Even if we were to suggest that punishment is unfair to those who were acting according to G-d's wishes, it is for the excesses that they are being held strictly accountable. "Yes, I told you to rough them up, but I never said anything about beating them so mercilessly." (This does not mean to suggest that people who "play a part in G-d's plans" are not held accountable for their "regular" actions. They are. But there is special emphasis on the excesses. Having the people slave at making bricks is one thing. Withholding straw for the purpose is excessively cruel. Etc.) On the other hand, the excessive cruelty of the Egyptians is partially responsible, so to speak, for G-d's switching to His Midat HaRachamim in judging the people, from the Midat HaDin which might have kept us in Egypt longer. The original prophecy to Avraham Avinu called for 400 years. Actual time spent in Egypt (not even in slavery) was "only" 210 years. The inclusion of the years from Yitzchak's birth is (can be seen as) a result of the excessive harshness of the Egyptian experience. Levi - Second Aliya - 12 p'sukim - 10:12-23 G-d tells Moshe to raise his hands over the land. Moshe raises his staff and the locust come. So overwhelming is this plague, that Par'o "hurries" to call for Moshe and Aharon, admits to them that he has sinned, and asks them to pray for the removal of this terrible plague. Moshe does so, and a "reverse" wind causes the locust to disappear completely. G-d once again hardens Par'o's heart. Plague #9 - Darkness (just like #3 - Lice and #6 - Boils) is brought without warning. The thrice repeated pattern is (1) find Par'o at the Nile and deliver the warning, (2) go to his palace and bring the warning "closer to home", and (3) twice-warned is sufficient; he won't let the People go, bring the next plague without additional warning. Additionally, there is an escalation in severity from the first to the second to the third plague in each set of three plagues. Darkness, an unusual tangible darkness (not merely the absence of light), descends upon the Egyptians for a paralyzing 3 days (Rashi indicates that it was of a duration of six days). In the Jewish neighborhoods, there is light. If darkness is usually considered to be the absence of light, then that can be the definition of "natural" darkness. Consistent with the other Makot, the plague of Darkness was not natural. Some of the unnatural qualities of the Darkness of Egypt was that it was substantive, that lighting a fire would not dispel it. This was a supernatural darkness. Perhaps, a darkness like pre-Creation darkness. Along these lines - but different - is an explanation attributed to the Vilna Gaon. Darkness as well as Light is a creation; it is not just the absence of light. One of the laws of nature that G-d created is that light dispels darkness. During Makat Choshech, nature was turned upside-down and darkness dispelled light. [SDT] "Man did not see his fellow, nor did a person rise from his place..." The Chidushei HaRim writes that this is a description of the worse kind of darkness in human life, when a person does not see the suffering of his fellow. Not only does he not extend his hand to help the other, but the ultimate result is the inability of the individual to even help himself. The People of Israel had light throughout their dwellings. May we always be able to see the plight of our fellow Jews and respond with acts of Chesed worthy of our Heritage. Shlishi - Third Aliya - 9 p'sukim - 10:24-11:3 Par'o calls for Moshe and tells him to go, even with the children, but to leave the livestock behind. Moshe insists that ALL will leave. [SDT] Moshe's words to Par'o are: "We will also take our animals with us, for from them we will take to serve G-d." The plain understanding of the pasuk is that Moshe was referring to korbanot, sacrifices. The Malbim has another beautiful interpretation of Moshe's statement to Par'o. "From the animals we will take lessons in how to serve G-d - from the cat we will learn modesty, from the doves fidelity, from the ants industry and honesty, etc." Had we not received the Torah, which teaches us proper conduct, we would learn these lessons from our animals. (And even with the Torah to teach us, we can see practical examples of its lessons in nature.) Par'o once again refuses, and this time he threatens death (he had Moshe's in mind - G-d "took it" in a different way) if he sees Moshe again. He thus inadvertently prophesies his own death. G-d next tells Moshe of the final plague, which will cause Par'o to hasten to expel the People of Israel from Egypt. G-d instructs Moshe to tell the People to borrow gold and silver from their Egyptian neighbors. G-d "reminds" Moshe that there is one more plague (the "real" one; the one that was presented up front, the one mentioned before all of the others) and then Par'o will send the people on their way. G-d tells Moshe to tell the people to "borrow" things from their neighbors. He says that the people will miraculously feel kindly towards the Jews (even though the Jews are responsible, in the eyes of the Egyptians, for the hard times they have been suffering). G-d implanted in the eyes of the Egyptians an admiration and respect for Moshe. [SDT] Par'o usually called for Moshe AND Aharon when he wanted to have a plague ended. With Darkness, he calls just Moshe. The KLI YAKAR explains that Par'o was aware of the story from Moshe's infancy that after being hidden for three month, his parents were not able to continue hiding him. This, explains the Midrash, was due to a light that appeared when Moshe was born. Par'o felt that the only person who could dispel the darkness would be Moshe. R'vi'i - Fourth Aliya - 27 p'sukim - 11:4-12:20 Moshe says, in G-d's name, that He (G-d) will kill ALL Egyptian firstborns, that the screaming from the killings will be unprecedented, and that in total contrast, utter tranquility will reign in the Jewish area. G-d says that Par'o will once again refuse even this threat, so that the full course of wonders and miracles will benefit the People of Israel. [SDT] One commentator says that Moshe was distraught by the extent to which Par'o went in his refusal to let the People go. Such dedication to wickedness in the face of such devastating punishment was truly disheartening to Moshe. How can the power of evil be so strong? How can someone fight against it and hope to win? G-d's answer was that it was He Who hardened and strengthened Par'o's heart. Left on his own, Par'o would have given in long before. Theoretically, G-d could do this to punish us, but in this case it was for our benefit. [SDT] The S'fat Emet marvels at the fact that only G-d would give the power to a wicked person to oppose Him. Why would G-d give Par'o the ability to defy Him? In order to bring about the marvels and wonders of the Exodus, so that the People of Israel shall know beyond doubt that G-d has taken them out of Egypt. MAKAT B'CHOROT hit from the firstborn of Par'o to that of the servants. Why should the plain members of society suffer for the sins of the rulers? Because they too helped with the enslavement and oppression and rejoiced in it. Thus the commentaries say of Egypt more than 3300 years ago. We saw the same behavior only 60 years ago with the fine German citizens (and those of several Eastern European countries) who want us to believe it was just the Nazis who were responsible for the Holocaust. [SDT] The Torah describes the tranquility of the Jewish area with the statement "a dog didn't even bark". Dogs usually sense death and instinctively react. To highlight the contrast between the Egyptians and the Israelites, the dogs were miraculously silent. In "tribute" to the dogs for their role in bringing greater honor and appreciation to G-d on the night of the Exodus, the Torah rewards them by telling us (elsewhere) to throw our "treif" meat to the dogs. (This applies only when a forbidden food is NOT also forbidden to derive other benefit therefrom - in which case it must be discarded without any benefit whatsoever. Feeding one's own animals, or even animals in the wild is considered HANA'A, benefit.) Thus we have an unusual lesson in HAKARAT HATOV, acknowledging the good that another does for you. [SDT] "No dog wagged its tongue" - The Chidushei HaRim sees this as a reference to the terrible sin of Lashon HaRa, gossip and slander. It can be said that Lashon HaRa caused us to be enslaved in Egypt. The Torah tells us that Yosef brought evil reports about his brothers to their father Yaakov. Their hatred for him resulted in his descent to Egypt and subsequently brought everyone else down there. Secondly, it was the Lashon HaRa of Datan and Aviram who informed on Moshe to Par'o, that he (Moshe) had killed an Egyptian, that put Moshe's life in grave danger. Redemption could not (would not) occur unless we had "straightened out our act". The Midrash tells us that the Jews in Egypt managed to keep the secret of the reason for our "borrowing" Egyptian vessels from our neighbors, for twelve months! A people who can manage not to divulge this information for a whole year has succeeded in purging itself of the temptations of R'chilut & Lashon HaRa, and merits redemption. G-d commands the setting up of the Jewish calendar [4]. (Lots on this mitzva all the time in TT) He then commands the taking of a lamb or goat for each household (approx.). The animal was to be taken on the 10th of Nissan (this rule was for "Pesach Mitzrayim" only and not for future Pesachs; therefore it is not counted among the mitzvot of the Torah) and held for the 14th of the month, when it was to be slaughtered in the afternoon [5]. Its blood was to be smeared on the doorposts and lintel (only that first Pesach). The sacrifice is to be eaten on the night of the 15th of Nissan [6], having been roasted, with matza and maror (this being part of the mitzva "for the generations", but not counted separately among Taryag); that is, neither cooked nor partially done [7], but roasted whole. No part was to be left over until morning [8]; any leftovers were to be burned. It was to be eaten with "belt tied", in haste, ready to leave (details for Egyptian Pesach only). MITZVA WATCH It is a bit confusing to distinguish between the details of the mitzva of Korban Pesach for all generations and those elements of the story of the Exodus which were meant only for that first Pesach. In fact, it is not just confusing; it is impossible to completely differentiate between the two categories of details... WITHOUT the Oral Law. The Talmud informs us as to what constitutes the mitzva of Korban Pesach. The Written Word is incomplete. Our Torah consists of two inseparable parts - the Written Word and the Oral Law (embodied in the Talmud and other sources). This is a fact that is reinforced over and over again throughout the Torah. If one attempts to understand the Written Word without the Oral Law and Tradition, there will be confusion at best and distortion and perversion of G-d's Word, at worst. Then G-d will "pass through" Egypt on that night, kill the firstborns, and "pass-over" the Jewish home with the blood-marks. This shall become a holiday for all generations. Matzot are to be eaten for seven days and on the previous day (Erev Pesach) Chametz is to be eliminated from our homes [9]. (Eating of Chametz on Pesach is a rejection of membership in Klal Yisrael, hence the punishment of "excision".) The basis of Yom Tov is set down in 12:16 - specifically that Melacha is prohibited, as it is on Shabbat, with the exception of "that which is needed for food". The Oral Law and Rabbinic legislation combine to define that which may be done on Yom Tov. It is far more complicated than the pasuk seems to indicate. Logic cannot always explain the way things work out. For example, picking a fruit from a tree (to eat the fruit) is not permitted on Yom Tov, yet it seems logical that it would be considered permissible because of OCHEL NEFESH (food). And carrying a Siddur to shul (where there is no Eruv) is permitted, even though such a Melacha is not being performed for food. Obviously, we need the Oral Torah to help us out (to say the least). The source of "sh'mura" matza is in 12:17. The mitzva of eating matza on seder night [10] is followed by the prohibition of possession of chametz during all of Pesach [11]. Foods containing chametz are also forbidden [12]. MITZVA WATCH Because the prohibition of chametz and the mitzva of matza are linked to each other in the same pasuk, we do not view Matza as a purely positive time-related mitzva. Women are not exempt. In fact, women are obligated to perform other Seder mitzvot as a package deal with matza. Specifically, women are obligated on the mitzva of Hagada - they should not be silent observers at the Seder, but should participate in transmission of the story and details to their children and guests. Women are also obligated to drink four cups of wine. The official reason is "They too were involved in the same miracles. " There are technical differences between the "official" reason for a woman's obligation of a time-related Torah law and a Rabbinic Mitzva. Chamishi - Fifth Aliya - 8 p'sukim - 12:21-28 Moshe gathers the elders of the People and relays G-d's instructions. He also tells them that when the People get to Eretz Yisrael, they will continue to commemorate the events of the Exodus, with questions and answers from one generation to the previous one. The People do as commanded. Note the familiarity of the text (think Hagada) but also note the different combinations of questions and answers between the Torah and the Hagada. Notice something else. Not only is going into Eretz Yisrael part of the Promises of Redemption, but in the statement of the laws of Korban Pesach there is reference to "when you will come to the Land..." Shishi - Sixth Aliya - 23 p'sukim - 12:29-51 It comes to pass, that the Egyptian firstborns are smitten, and that the Egyptians shower the People of Israel with gifts, and hurry them on their way. The People leave in such haste that they take quick-baked breads with them without taking the time to let the dough rise. Approx. 600,000 men, plus women and children leave Egypt, together with many Egyptians who are smart enough to flee with them. Thus ends a 430 year period of exile (according to some opinions, this is the time from the prophecy to Avraham at the Covenant between the Parts and the Exodus - this is another way of explaining when the "enslavement began". We can say that Avraham was "worried" about the future plight of his descendants from the moment he heard about it, and so the "meter" started running). That night shall be a special night for all of Israel throughout the generations. [SDT] The period of Egyptian "Slavery" is given as 400 years and as 430 years. An interesting Drash on the extra 30 years is that it corresponds to 210 yrs. of Shabbatot. A reasonable master would allow his slaves one day a week off. Par'o was excessively oppressive, not allowing the Jews to rest even one day. These extra 30 years of Shabbatot are acknowledged by G-d, so to speak, by being added to the total. The Torah now shifts from relating the story of the Exodus back to the rules for the Korban Pesach. Jews who have "left Judaism" and embraced another religion [13], non-Jews, even those who are committed to the Seven Noahide Laws [14] may not eat Korban Pesach. The Korban must be eaten in one place; removing it from its place is forbidden [15], as is breaking a bone in it [16]. Only Jews participate. An uncircumcised Jew may not eat of the KP [12]. A true convert to Judaism is equal to a born-Jew. The People did as commanded and on the day in question the multitude left Egypt. Sh'vi'i - Seventh Aliya - 16 p'sukim - 13:1-16 As a commemoration of the Exodus (specifically plague #10), we are commanded to sanctify firstborns (human, kosher farm animals, and donkey. Each of these categories of "b'chor" is treated differently) [18]. The Torah sets down the yearly observance of Pesach, even after entry into Israel. MITZVA WATCH Here in Parshat BO, we have the general command concerning the sanctity of the firstborns and the specifics about one type - the firstborn donkey. Elsewhere in the Torah are the details about firstborn humans and those of the 3 types of domesticated animals - cow, goat, sheep. A human firstborn MUST be redeemed. A kosher animal eligible for the MIZBEI'ACH as a sacrifice MAY NOT be redeemed. A firstborn donkey SHOULD be redeemed. Specifically, the firstborn (if it is male) offspring of a donkey may not be used by its owner until it is officially exchanged (redeemed) for a sheep or the monetary equivalent of a sheep. The sheep (or money) is given to a Kohen as one of his 24 gifts of the Kehuna. The baby donkey then becomes the full possession of its owner. According to the Torah, if the donkey owner refuses to redeem it, he must destroy it. Although this too is counted among the 613 mitzvot of the Torah, it is clear that the Torah "wants" the owner to redeem it and not resort to the terribly wasteful alternative. Chametz may not be eaten [19] nor even owned [20] on Pesach. It is a mitzva to relate the story of what happened [21] at the Seder. T'filin also serve as a reminder of the Exodus. Pesach must be in the spring, the time of renewal of nature. This requires Sanhedrin to periodically add an extra month to postpone Pesach, so that it will always be in the spring. When there is no Sanhedrin, we have a fixed pattern for 13-month years; when there is a Sanhedrin, it has discretionary leeway within specific guidelines.) A first-born-male donkey must be redeemed [22] or destroyed [23] (a less desirable alternative). The Torah reiterates the significance of the younger generation asking and receiving answers and explanations about the origin of the Nation. The T'filin connection is also repeated. The two final portions of BO join the two first portions of the Shma as the four passages of the Torah contained in each of the two T'filin (written together on a single strip of parchment in the "shel yad" and on four separate parchments inserted into four distinct chambers in the "shel rosh"). 3 p'sukim are reread for the Maftir. Haftara - 16 p'sukim -Yirmiyahu 46:13-28 Parallel to the sedra, Egypt's downfall (at the hands of Bavel) is prophesied. (It is quite rare that a prophecy to another nation is used as a Haftara.) Israel, however, shall not fear; G-d is with us! The pasuk that assures us about the Ultimate Redemption mentions that it might happen in the distant future. Nonetheless, we shall not despair. This can be seen in context of the well-known notion that the Mashiach will either come "in his appointed time", or sooner. It depends upon us. Rabbi Dr. Julian G. Jacobs in A Haftara Companion points out that locust are mentioned in both the sedra and Haftara - the Babylonian army is compared with the countless nature of swarms of locust. Thus Egypt falls to locust again. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 120 • Residents in a Housing Complex As was stated in prior lessons, in Talmudic times houses usually opened into a courtyard that opened into an alley that opened into a public street. Nowadays houses are not so structured, and in these lessons I substituted the concept of a housing complex or multiple-storied apartment buildings to take the halachic place of the courtyards and alleys, respectively. These lessons continue the obligations of those living in multi-owned apartments. The board of directors of an apartment building or complex usually have authority to compel the residents thereof to pay for the protective doors to the entrance to the building or complex, intercom systems, television monitoring equipment, a small entrance or guard-house to protect the inhabitants from outsiders, and any other security features that the board of directors deems necessary to protect the residents of the building or complex. In Talmudic times the purpose of the guardhouse was to screen persons who were entering the courtyard. Most well-managed buildings nowadays also have guards in the lobby of the building to maintaining the security of the building or complex. The halachah does not give the board the right to compel the residents to pay for painting and decorating the common areas. Nowadays the custom is to include decorating, heating, lighting of common areas, elevator maintenance and repairs, certain insurance, maintenance, salaries, taxes, water and sewer rates, and painting in common areas as the responsibilities of the residents. The board should have the right to assess residents of the building under the powers given to them by the laws of the community, the constitution of the building, or the bylaws. The board may act at a meeting or in informal sessions or any other manner provided by the bylaws and charter of the building complex. There are in contemporary times many new issues that arise from day to day for which the board of directors may find it necessary to assess the residents. The board should also provide an eruv when necessary to enable the residents to carry in the buildings and within the complex on the Sabbath. No neighbor has the right to place any item, such as chairs and tables, play equipment, and other items for the exclusive use of the resident and his guests in any common area where they might be an obstruction or compel other residents to take a longer route to their destination. The board can impose the duty of maintenance upon a nonresident of the complex who owns an apartment in the building or the complex. If the complex provides a synagogue for both residents of the complex and persons outside the complex, the complex may assess the outside persons for the use of the synagogue. If it does, then the assessed outsiders must be granted permission to enter into the building or complex whenever there are services being held there. next page The complex may keep nonresidents out of the premises except for the purposes of visiting residents in the complex. The complex cannot be used as a shortcut from a street on one side of the complex to get to the other side without having to make a detour around the complex. However, if the public has obtained an easement for the shortcut according to halachik terms, it cannot be taken away from them. The assessments for security or police services are to be paid by the residents and depend upon the value of their property and contents being protected. The more the person has to protect, the more he will have to pay for protection and for repairs, maintenance, heating, and decorating of the building. It has been said by the commentators, that the neighbor having more valuable assets to protect pays more since many items paid for out of assessments are for security arrangements. If a person has more money his many things are more vulnerable to thieves. Thus the protective aspects of the assessments will afford him more benefit than it does the poorer members of he complex or building with less assets to protect. There is an opinion that the closer the apartment is to the entrance to the building or to the ground floor, since such apartments are more vulnerable, that these residents should have to pay a higher assessment for security. All other matters shall be paid by all apartment owners in the same amounts, or according to the area of the apartment, as the bylaws provide. If a resident or nonresident owner fails or refuses to pay the assessment levied against his apartment, the board shall make the repairs or do any other thing for which they demanded payment from the member of the complex. The property of the resident who refuses shall be levied upon by the board of directors. Should he still refuse or be unable to pay, Beth Din may then take over his apartment and sell it, giving the moneys to the project for which the board requested the funds, and any surplus to the person whose apartment has been sold. Reuven, one' of the residents of the building complex, desires to do some decorating beyond what the board authorized to be done. It can be some other items, too, such as adding lighting. Or he wishes to use his apartment or the common areas for items prohibited by the board of directors or by the bylaws. An example of such a bylaw is one prohibiting admission of pets into the complex. Any member of the board or any resident can sue Reuven to obtain an injunction against him for his prohibited conduct. Many communities have laws that cover many of these types of items. In halachah there is an exception regarding washing of clothes. Many communities had laws protecting the right of women to wash or dry clothes in the common area of the complex. Nowadays many buildings have installed for the convenience of the residents, washing machines and dryers that may be used for a modest fee. Where this is done, such an exception should not be necessary. I have included this paragraph to show the law as it appears in the codes, although nowadays a great many of these laws are controlled by the municipality or within an apartment complex by the bylaws of the complex. Also, modern water supply and sewer facilities obviate some of the effects of these laws. Five gardens, one behind the other, draw their water from the same well. The water flows downhill through a channel, first to Mr. A. then to Mr. B, then to Mr. C, then to Mr. D, then to Mr. E, and then out of the community. The water channel becomes damaged. The lower gardens must help the higher gardens, but the higher gardens need not help the lower gardens. Thus if the channel becomes damaged and stuffed up near the garden of Mr. B, Messrs. C, D, and E, must help Mr. B. Mr. A need not assist him in repairing the water channel. Five courtyards run off their surplus unclean waters into one sewer that passes by the courtyards of Messrs. A, B, C, D, and E, in that order. If the sewer becomes clogged or broken the earlier owners must assist the later owners. Thus, if it becomes clogged in front of Mr. D, then Messrs. A, B, and C must help Mr. D. Mr. E. need not help. The subject matter of this lesson is more fully discussed in Vol. V, Ch.161 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's commentary Meaning in Mitzvot on Kitzur Shulchan Arukh. MATZA In our parsha, we are given the mitzva to eliminate chametz from our homes during Pesach, and to eat matza during this time. Many different messages have been attached to this commandment; let us examine one such lesson. The difference between matza and bread is that the matza is not permitted to rise. It is logical that it should thus symbolize haste and incompleteness. While the Torah never explicitly states that this is the reason for the mitzva, there are prominent hints. The mitzva to eliminate chametz and eat matza comes only a few verses after the commandment for the Jews of that generation to eat the Pesach sacrifice in haste (Shemot 12:11). Later in that chapter, the Torah tells us that the bread we brought with us to the desert was matza for the simple reason that there was no time to prepare leavened bread (Shemot 12:39). The Torah sternly warns us to be on guard against having any chametz in our homes during Pesach. Apparently as we remember our redemption from Egypt it is critically important to remember that this redemption was in great haste. What difference would it make if someone thought that the exodus was conducted in a leisurely fashion? One possible explanation is that we need to keep in mind that as we left Egypt, we were not completely ready for redemption, and indeed our redemption was incomplete. Only when we received the Torah did we complete our redemption; only then did we reach completion as a nation. In previous columns we have discussed other commandments that seem to carry this identical message. For instance, last year’s column on Vaera presented the Maharal’s explanation why we may not interrupt between the third and fourth cups of wine. The third cup commemorates the redemption and the fourth commemorates Israel being taken to HaShem as His special nation. By creating continuity between these two cups we emphasize that our national freedom lacks meaning without our special role as a holy people, which is realized through Torah. In the column on Emor in 5760, we discerned the same lesson in the counting of the omer which connects the barley offering of Pesach with the shtei halechem loaves brought at Shavuot. The requirement to count emphasizes that our service at Pesach is still incomplete. The reason we discussed in that column is that at Pesach only the barley is ripe and we have to wait until Shavuot for the shtei halechem made of wheat, but an equally salient difference is that the shtei halechem are chametz, unlike other public offerings which are matza. Events of recent generations demonstrate that a genuine danger exists that Jewish freedom and independence can be appreciated and celebrated in isolation from our role as a holy people and from the yoke of Torah. The prohibition on chametz is the most prominent commandment celebrating the Redemption. By making the central commemoration of the Exodus something which transparently symbolizes incompleteness, the halakha teaches us that our recollection of our freedom should always include the consciousness that this freedom is incomplete without Torah. 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... As per the editor's note from last week... I am glad there is interest in receiving more information on interest (ribbit- excuse the pun). Interestingly enough, we have received very few questions on the topic. However, we ran a series of mini-articles on the topic in Hemdat Yamim last year. Whoever would like to receive back copies on the topic can contact us at eretzhem@netvision.net.il Question: May I use a dairy food processor to chop onions and then put the onions into a fleishig food? Answer: First we must determine what you mean by a dairy food processor. If it has been used only for cold foods and has not been washed in hot water without significant concentration of soap, then it is not halachically dairy. Then, assuming, it is clean of milk residues, anything processed within it is fully pareve. If your food processor is indeed dairy, then you have a problem, because an onion is a classic example of a "davar charif", (a sharp food). Three reasons for leniency which would be helpful,(some totally and some partially - in other cases), in this issue fall off (do not apply and therefore, the resulting answer is stricter): 1. Although usually, taste is transferred between foods and between foods and utensils and absorbed only when there is heat present, if a knife cuts a "davar charif", there is a presumed transfer. Thus, the onion must be assumed to absorb dairy taste from the blades (Shulchan Orach, Yoeh Deah 96:1). 2. Usually, kosher taste which is absorbed into a utensil and then comes out into a food, its status is significantly reduced (see details, ibid. 95) because it is "noten ta'am bar noten ta'am", (double removed taste). However, the sharpness of a "davar charif" causes even such otherwise weak taste to be more noticeable and this leniency is not applicable (ibid 96:1). 3. Usually, absorbed taste which has spent 24 straight hours in the walls of a utensil picks up a foul taste which detracts from foods into which they are expelled. In most cases, after the fact (b'dieved) that foods were cooked in these utensils, the taste does not change the states of the food. In the case of a "davar charif" which absorbs, most poskim rule that this taste does imprint itself on the "devar charif", (Shulchan Aruch ibid and Shach ad loc: 6). For a combination of these reasons, onions cut in an actually dairy food processor should be considered dairy. [The permutations of circumstances can create various rulings in similar cases. The above is but a general background.] 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) Solitude is good for the soul; indeed, it
is good for everything. But the key to solitude is to be alone while still
in the company of others. Those who are completely alone and silent cannot
claim that they have conquered their appetite for speech. Just as it is difficult for the wicked to
appreciate the needs of their friends, likewise it is difficult for the
good to appreciate their own needs. One cannot drive away darkness with a rod. Rite and Reason by by Shmuel Pinchas Gelbard In Chassidic communities (and Beit Yaakov Shul in Ramot Eshkol - among others, I suspect) it is customary to preface the Mincha of Erev Shabbat with T'hilim 107, HODU. REASON The Baal Shem Tov established the practice of saying T'hilim 107, which is similar to the HaGomel blessing of thanksgiving, to give thanks to HaShem for the passing week's events. Some follow the practice that the Shali'ach Tzibur (Chazan, SHA"TZ) recites Kabbalat Shabbat at the Bima where the Torah is read, and not standing at the Amud where he stands during the other prayers. REASON In some communities of Ashkenaz (Germany and neighboring countries) some authorities initially resisted including Kabbalat Shabbat in the regular order of Shabbat prayer. They ultimately agreed to allow it, on condition that the SHA"TZ stand at the Bima and not the Amud, to emphasize that Kabbalat Shabbat is not part of the regular Shabbat evening service. [Similarly, many shuls allow a KATAN to lead Kabbalat Shabbat. Same point.] REASON There were places where Kabbalat Shabbat was said in the fields or outside the Shul. Hence, the minhag that the SHA"TZ ascend the Bima, which is likened to another domain [similar to going out to the fields]. ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein The Chidushei HaRim used to give a shiur to some outstanding young men, including his son R' Avraham Mordechai. After a shiur devoted to a particularly difficult topic, the students told the Chidushei HaRim that they had not understood the shiur. The Chidushei HaRim turned to his son in frustration and asked, "You didn't understand the shiur either?" R' Avraham Mordechai replied that he had not. The Chidushei HaRim then left the room. When he returned, he found his son explaining the shiur to the other students. The Chidushei HaRim asked his son why he had told him that he did not understand the shiur. R' Avraham Mordechai replied, "Father, if you had asked me whether I understood the shiur, I would have said YES. But you asked, ‘You didn't understand the shiur either?’ and I did not wish to contradict you." Excerpted with the permission of the copyright holder 3274 years ago, (from Rosh Chodesh Shvat) Bnei Yisrael was on the threshold of Eretz Yisrael with the task of reviewing the Torah in order to enter the Land and live a complete Torah live (t)here. It's just about the same thing 3274 years later. From the Desk of the Director In the haftara of parshat Bo Jeremiah prophecies Egypt’s defeat at the hands of the invading Babylonians. The comparison with the impending demise of Egypt in our parsha is clear. Not so obvious, however, is the similarity between the complaints of Egypt’s foreign mercenaries in Jeremiah’s lifetime and the protestations of Pharaoh’s advisors during the plagues. The foreign soldiers in our haftara charge: “Arise! Let us return to our people and to the land of our birth in the face of the overpowering sword… for Pharaoh has let the time lapse” (Jer. 16-17). And in parshat Bo a similar expression of despair is heard: “How long will this be a snare for us? Send out the people that may worship the Lord their G-d. Do you not realize that Egypt is lost?” In both instances, the people in the courts came to their dismal conclusions long before their leaders. In ancient Egypt, however, the Pharoahs did not listen to their advisors. They were too haughty; their hearts were hardened. Comparing themselves to gods, wrapped in their self-importance, they became blind to the most obvious conclusions, at the expense of their peoples. Of what solace is it to know that the Pharoahs were evil and that punishment finally befell them, when we ourselves suffered dispersion? Jeremiah answers us in the poignant closing words of the haftara: The nations that scattered Israel will be destroyed. And as for Ya’akov, the prophet counsels: “Be not afraid …for I shall save your offspring from the land of their captivity. Ya’akov will return and be tranquil and complacent, and none shall make him tremble.” – ‘Vechen Yehi Ratzon.‘ Shabbat Shalom, Menachem Persoff, Director, Israel Center Towards better Davening and Torah reading Column #12. The 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. We're continuing with our SH'VAs and we will both review and introduce new factors via examples from the SH'MA (and elsewhere, as needed). SH'MA YISRA'EL... The SH'VA under the SHIN of SH'MA is NA (as are almost all first-letter SH'VAs) and therefore the SHIN gets a very short vowel-sound. Not SHMA, but SH'MA. (One must also be careful not to over-vowel the SHIN - do not say SHEMA.) The SH'VA under the SIN in YISRA'EL is NACH. The first syllable of the word is YIS. The CHIRIK under the YUD is a "short" vowel and the second consonantal letter (the SIN) closes the syllable off and has no vowel sound of its own. Same for the VET-SH'VA of V'A'HAVTA. SH'VA NACH. L'VA-V'CHA. The SH'VA under the LAMED is NA (first letter). The SH'VA under the VET is also NA since it follows a letter with a T'NU'A G'DOLA (long vowel). VET-KAMATZ GADOL, L'VA is the first syllable, and then V'CHA. Not L'VAV-CHA. NAF-SH'CHA is an example of the two-SH'VAs in the middle of the word rule - the first is NACH (no vowel sound at all, NAF) and the second one is NA - SH'CHA. In case you are getting a little overwhelmed or confused, keep in mind the motivation for this column in general, and this topic in particular. And that is The Laws of Kri'at Sh'ma in Shulchan Aruch 61:23 - One must be careful... not to NA and NACH nor NACH a NA. (Even when it doesn't change the meaning of the word.) And let's not forget subsection 22 in the same section 61 - Even in P'sukei D'Zimra and the rest of davening one has to be careful. The Rama adds, so too in Torah reading and in the Prophets. Here's sort of an exception (which was mentioned in a previous column). When a connective VAV is sounded as a SHURUK, the SHURUK is not treated as a long vowel (some say that if the SHURUK also has a METEG, then the vowel is elongated enough to NA the SH'VA. Minchat Shai, a well-known authority on proper pronunciation, holds that the SH'VA is still NACH). Therefore, UV-CHOL NAF-SH'CHA, not U-V'CHOL. UV-KU-ME-CHA. When it comes to UV-SHOCH-B'CHA there is a METEG under the VAV and some will say U-V' rather than UV. HAD'VARIM - the SH'VA under the DALET is NA because the DALET has a DAGESH CHAZAK in it. Furthermore, because the DALET is with dot, it is stressed (almost like doubling it). The word then is broken into syllables HAD-D'VA-RIM, without separating the two Ds (because there are not two DALETs), but lingering on the DALET slightly HADDD'VARIM. Takes getting used to. Here's another - M'TZAVV'CHA, SH'VA NA under the VAV, stress the VAV (but the accent is on CHA). HI-SHA-M'RU - not SHAM, the MEM with the SH'VA NA (following the SHIN with a long vowel) belongs to the following syllable, M'RU, not to the previous syllable. A METEG (small vertical line to the left of a vowel) makes a short vowel longer and a SH'VA that follows a letter with a meteg-lengthened short vowel is NA rather than NACH. Blessing for a son: Y'SI-M'CHA (not Y'SIM-CHA), because even though the SIN has a CHIRIK without a YUD after it, making it a short vowel, there is a METEG that makes the CHIRIK as if there were a YUD, and the SH'VA following is NA and goes with the next syllable. The midwives from Sh'mot and the frogs from Va'eira are HA-M'YALL'DOT (it would be HAM- were it not for the METEG under the HEI. The LAMED has a dot in it, by the way, so its SH'VA is also NA. HA-TZ'FAR-D'IM. Again, by the way, the SH'VA under the REISH is NACH and the one under the DALET is NA. Let's try one more rule/exception: If a long vowel has the main accent of the word, then the following SH'VA becomes NACH and part of the syllable. Those camped to the east, KEID-ma. Parsha Pix A busy ParshaPix for a busy sedra. The old one upgraded with a sprinkling of PPP-like challenges. Consider what is not explained here as a PPP-challenge BO, whose G'matriya is 3, has the three last plagues, represnted here by the locust, the black rectangle, and the sword. There are two ways of looking at MAKAT B'CHOROT. The standard way is that the 10th and final plague was the smiting of the first-borns. This fits the name of the plague - all the others have the name of that which plagued Egypt, blood, frogs, lice, etc. Only the 10th is called MAKAT B'CHOROT (as opposed to B'CHOROT), because the first borns were not the plague, they were the victims of the plague. On the other hand, there is an opinion that they were the plague. Or, shall we say, they were the first part of the plague. They died. But before that, say our sources, they took up sword and killed many Egyptians. They were angry and upset (to put it mildly) that this Moshe person was threatening in G-d's name to kill the first borns of Egypt and Par'o seemed to be resisting. That thought did not make them happy, loyal Egyptians. This idea fits with the words in T'hilim 136 - L'MAKEI MITZRAYIM (for smiting Egypt) BIVCHOREIHEM (WITH their first borns). It does not say "their first borns", but rather "WITH their first borns". It also fits with the mnemonic device that is quoted in the Hagada in the name of Rabbi Yehuda - D'TZACH ADASH BA'ACHAV - the initials of the 10 plagues. The last one is a BET for B'CHORIM, not MAKAT B'CHORIM. Just as lice and wild animals, hail and locust were plagues, so were the first borns of the Egyptians. The Yo-Yo in the upper-left is an apt image for Par'o's treatment of Moshe and Aharon - get out, come back to me, leave and don't let me see your face again, quickly come to me... The clock shows "around 12:00", not at exactly midnight. G-d said to Moshe that He will act at exactly midnight. Moshe transmitted this message to the people as KACHATZOT, around midnight, so that people should not jump to foolishly wrong conclusions about G-d based on their inexact reading of the time. The lamb in the doorway stands for the Korban Pesach, which was taken into the home and whose blood was smeared on the doorposts. Matza is Matza. And T'filin are T'filin. The dog is barking - unlike his counterparts in the Jewish areas of Egypt on the night of Makat B'chorot. In the lower right is a bow - for Parshat BO. The baby, goat, and donkey represent the three different types of B'CHOR in Jewish law. That leaves a few items unexplained. That's your job. I should tell you this, but I will. The BO at the upper-right is not for the name of the sedra. It only looks that way. It is (oops, I'm not supposed to tell you that). 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 (VA'EIRA) TTriddles: [1] He's named for his great (how many) grandfather [2] Hard TTriddle. For veteran solvers only • His brothers are a confused Endopiza vitana Clemens [3] Created two or four brachot [4] Va'eira grandfather & grandson and who else? [5] 3 previews; two exact, one close [6] How many brothers, sisters, mothers, uncles from 16 to 25? And the envelope please... [1] Reuven's son CHANOCH has the same name as his great- great- great- great- great- great- great- great- great- great- great- great- great- great- great- grand-father CHANOCH. (That's 15 greats - 17 generations, 18 if you count both CHANOCHs.) [2] This TTriddle was labeled "Hard - for veteran solvers only" to ease my conscience about it. Although many TTriddles are the product of a mind with a special warp, this one was unusually difficult. Or so I thought. RHM didn't seem to have any trouble with it. I was as thrilled and delighted that someone solved it, as I was surprised that someone did indeed solve it. Endopiza vitana Clemens, as everyone well knows, is a species of moth that attacks the grape berry. A real pest for grape growers. You shouldn't know from it. It is a grape insect, or in Hebrew, a CHARAK GEFEN. Confused is a trigger-word for an anagram, a mix-up of the letters of a word. CHARAK rearranges to spell KORACH. And GEFEN's letters mix to spell NEFEG. Two of the three sons of YITZHAR, Amram's brother. Therefore, the one whose brothers are a confused grape-insect is ZICHRI. CD to RHM even if she doesn't win this week's double prize (which she probably will). [3] Back to the easy kind of TTriddle. The Four Terms of Redemption from the beginning of the sedra created (sort of) the four cups of wine at the Pesach Seder. These four cups, in turn, created either the four brachot that Ashkenazim say on the 4 cups, or the two brachot that S'faradim say (on the 1st and the 3rd only). S'faradim hold that the bracha from the first covers the second because there is nothing that breaks the KAVANA from the first to the second cup. Similarly, for the 3rd and 4th cup. Ashkenazim hold that since each cup is drunk on its own mitzva, each one gets its own Borei Pri HaGafen. (Kiddush, Hagada, Birkat HaMazon, and Hallel.) [4] The grandfather and grandson referred to in this TTriddle are LEVI and AMRAM who both lived to the age of 137, as recorded in Va'eira. Who else lived 137 years? Yishma'el. [5] Va'eira contains three previews of the upcoming sedra (that is, this week's sedra, BO). Twice we find the phrase BO EL PAR'O, come to Par'o. Those are the "exact" previews. And then there is one BO DABEIR EL PAR'O, come and speak to Par'o. The only other answer I received which qualifies as a PREVIEW is the statement of Moshe that MACHAR - tomorrow will be this SIGN, HA'OT HAZEH, and words to that effect. [6] This one is not really a TTriddle, but a straightforward , fun question (for those who like these kind of questions). Of course, I was hoping to confuse some people into thinking that from 16 to 25 referred to age rather than the p'sukim in perek VAV (chapter 6). Definition of a brother is a person who has at least one brother or sister mentioned in the range of p'sukim. Levi certainly was a brother, but noe of his brothers are mentioned in these verses - therefore, he is not counted as a brother. Levi's three sons are mentioned, each one is a brother (to the other two). That's 3. There are 8 grandons of Levi mentioned, and each one has at least one brother (also mentioned). That's 11. Aharon and Moshe make 13. Yitzhar's three sons and Uziel's two make 18. Nachson is a brother to Elisheva. that's 19. Aharon's 4 sons and Korach's 3 give us a total of 26 brothers in the range of p'sukim. Yocheved is mentioned - she is sister to Gershon , K'hat, and M'rari. Elisheva is sister to Nachshon. That's it. 2 sisters. Yocheved and Elisheva both have sons mentioned, as does the unnamed daughter (or granddaughter) of PUTI'EL (a.k.a. Yitro, and other names). She was the mother of Pinchas, so if we count her, there are 3 mothers. Levi's 3 sons all have nephews named, so that starts us with 3 uncles. Kehat's 4 sons are all uncles to people named in the p'sukim. That's 7 uncles so far. Moshe was an uncle to Aharon's sons (but Moshe's sons are not mentioned here, so Aharon does not count as an uncle.) That's 8. Nachson is also an uncle to Aharon's 4 sons. 9. Korach's sons are mentioned, which makes NEFEG and ZICHRI uncles. 11. And with mention of Pinchas, Elazar's three brothers are countable as uncles. That makes 14 uncles. So what? Nothing. Just fun. And a suggestion with many variations to ask your children and Shabbat guests. Choose a different set of p'sukim, different relations, and ask away. Good for competition. The unexplained part of last week's ParshaPix was considered a PPP. Someone almost got this too. But not quite. The graphic can be read as LO (negation circle) MAY 2, as in UV'NEI KORACH LO MEITU, Korach's sons did not die when Korach, Datan & Aviram and their gang died. They were even honored by 11 of the 150 Psalms in T'hilim. Even though it is not mentioned in Va'eira that they didn't die, the solution to the PPP is still ASIR, ELKANA, and AVIASAF, the sons of Korach who LO MAY 2. This week's TTriddles: [1] 1, 2, and 3 are 12 or 13, 14, and 15 respectively [2] A wind, a sound, and an illness [3] Avraham,Yishmael, Yosef, Moshe, David, Shaul, ?,?,? Israel Center Notes: A Warm Welcome to: Rabbi Dr. Tzvi Hersh Weinreb, Executive Vice President of the Orthodox Union; Rabbi Moshe Krupka, OU Director of Synagogue and Community Services ; Howard Rhine, Chairman of the Solidarity Mission ; Dr. Larry Eisenberg, Sollidarity Mission Co-Chairman; and to the Participants in the OU Solidarity Mission 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. If you have already contacted us, we will be in touch with you shortly. Please be patient.We are still ironing out some technical difficulties. Thank you. 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 KASHRUT ALERT An email has been circulating concerning a potential "problem" with some of the varieties of Celestial Seasoning teas. With thanks to those who brought it to the attention of the Kashrut Alert Desk of Torah Tidbits, we present our readers with the following information, which we have checked out ourselves on the internet. Celestial Seasonings makes a very impressive range of teas, maybe a hundred or so types and flavors. Most are PARVE and are certified kosher by Star-K. Star-K must appear on the label and the kashrut applies for all-year round but not Pesach. Six varieties (as of now) are dairy (not Chalav Yisrael) and are certified kosher by Scroll-K (Vaad HaKashrus of Denver). Be aware that there are also teas that do not have any hashgacha. Further be alerted to the fact that the Hebrew labels on the teas imported into Israel are occasionally in error. Look for the kashrut symbol on the package. 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. - 9:00am - 2:30pm Ask about our catering services on or off the Center premises Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, anda cold drinks (cans) machine on the first floor near the library. NESTO - Native English-Speaking Teen Olim Have you ever heard of the Surfing Rabbi? Did you ever think that surfing and spirituality could be connected? Well, this past Tuesday, NESTO was privileged to hear from Rabbi Nachum Shifren, more popularly known as the Surfing Rabbi. Rabbi Shifren is here is Israel on a book tour promoting his new book, Surfing Rabbi, A Kabbalistic Quest for Soul. He led a lively interactive discussion with NESTO members on the role of surfing in spirituality and told us some interesting stories of his most fascinating life and his return to Torah Judaism. We even got to watch him surf as he showed us a short movie of the Surfing Rabbi riding the waves of the Pacific Ocean. His message of the importance of finding oneself and using one’s own uniqueness and talents to serve G-D was a most powerful message and one that we all will remember. The following is an account of a D&D (Dinner and Discussion Night) with Naomi, our Bat Sherut, by Michal Stillman, a NESTO member: D&D with Naomi is NOT like any ordinary dinner and discussion let me tell you!!! Our dinner and discussion should be entered into the world records as the longest D&D ever, I’m proud to say it lasted almost 24 hours (basically until Naomi got sick of me, and the snow melted). While sitting in Holy Bagel, where we began our journey, Naomi said, in reference to the snow, "no it won't stick" and later called herself a loser for saying this (hey, SHE said it, not me!). Not only did the snow stick enough for them to stop all buses including my bus home to Efrat, it stuck enough to bring out the kid side in Naomi who played and jumped in the snow like my 11-year-old brother. Our D&D included a visit to the supermarket for a toothbrush, socks, food etc (WHAT a treat!). Walking to Kiryat Moshe was fun, except for the fact that we almost needed our feet amputated because of frostbite. We stayed up most of the night talking about Tfillah and other important issues. In the morning our discussion continued about Tfillah. On the way to the central bus station for breakfast (and discussion) and to catch my bus, Naomi and I came to an earth shattering decision no one has ever come to before!! (drumroll please...) we'd like to get together every Sunday to learn Tanya (any girls interested are welcome to join), and we'd like to have an all girls Shabbaton in Efrat (sorry guys). Anyways, there is much more to write about but I’ll stop here. The night was great and lots of fun, thank you Naomi. In other news, NESTO wants to wish a big Mazel Tov to our very own Assistant Director Chave Abrahams on her recent engagement to Shmuel Hershberg. May you build a true Bayit Ne'eman in Yisra'el! We would also like to wish Naomi a Happy 19th Birthday. Shabbat Shalom, Josh, Chave & Naomi JR NESTO NEWS! Fun was in the air last week in JR NESTO with a highly entertaining paper bag dramatics performance. Serious acting talents were revealed... Hollywood watchout... Oscars here we come!!! It was great to see all of you who ventured out despite the snow. For those of you who missed out... fear not, we have an excellent Tu Bishvat activity lined up for this coming Wednesday, January 23rd, So don't miss it. We can't wait to see you there. Bye for now and Shabbat Shalom Natalie, Rob and Rafi 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 NESTO is partially funded by the Jewish Agency for Israel TIYULIM and SHABBATONIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus. Israel Center In-House Shabbaton • Shabbat Parshat Mishpatim - Sh'kalim • M'vorchim Choedesh Adar • Friday-Shabbat, February 8-9, '02 with Scholar-in-Residence: Rabbi Dr. Asher Meir, Academic Coordinator & Director of the Business Response Forum & author of The Jewish Ethicist, Center for Business Ethics and Social Responsibility, Machon Lev (Jerusalem College of Technology); and Torah Tidbits columnist “If you want to be pious, observe the laws of damages” (Bava Kama 30a) We will take a good look at the nezikin laws of Mishpatim and their primacy in being mentioned right after Matan Torah. We will also look at the two other opinions: the importance of character and spirituality • An exciting program is planned - Don't miss this special Shabbaton price: 200NIS for Israel Center members who register by January 24 (non-mem +20 • Price goes up 20NIS after that date — call NOW to reserve your place HOUSING: If you live in the neighborhood OR have made your own arrangements to stay nearby, please let us know. If you want us to arrange your housing, there are 4 possibilities: [1] Stay at a nearby home [2] Windmill Hotel (300 per couple, sleeping only) [3] Eldan Hotel (300 per couple, sleeping only) [4] Inbal Hotel (450 per couple, sleeping only) Tuesday, Feb. 19 (7 Adar, birthday & yahrzeit of Moshe Rabbeinu) • A Very Special Tiyul for Women Only • An inspirational and informative full day of travel and prayer at the resting places of our matriarchs in the Galil • Yocheved bat Levi, Mother of Moshe Rabbeinu • Tzipora, wife of Moshe Rabbeinu • Elisheva, wife of Aharon HaKohen (sister-in-law of Moshe Rabeinu) • Bilha & Zilpa, wives of Yaakov Avinu • Rachel, wife of Rabbi Akiva • Guided and led by Basha Zussman and Esther Linder • 8:00 am to 8:00pm • Route via Mediterranean Coastal Road • Bring food & water for the day) • Price: 100NIS members110NIS non members SUN to WED, February 10-13 A Heavenly Vacation in the Lowest Place on Earth EinGediGuestHouse • We invite you to vacation in the dreamy, serene atmosphere of the beautiful guest house of Ein Gedi on the Dead Sea, lovely air-conditioned rooms set in an abundantly green, tree-filled botanical garden. Each cottage contains a kitchenette with coffee & cookies free all day, refrigerator, vault, video and more in a pleasant ambiance • Kashrut is L'mehadrin - Mashgiach T'midi, Badatz Eida Chareidis, Scholar-in-Residence, Torah lectures, evening entertainment, exercise, tour of Botanical Gardens, tour of Nachal David • 3 nights - 717NIS (239NIS per night) per person, double occupancy (3 payments possible), 2 nights - 510NIS (255NIS per night) per person, double occupancy (2 payments possible), 1 night - 269NIS per person, double occupancy, includes Israeli buffet breakfast, festive evening meals, health club facilities, sulfur pool (70NIS Value), mud treatment (100NIS value), shuttle buses to Dead Sea (very close by) , Transportation (in bulletproof buses): Sunday morning (10:00) to the Guest House (no additional charge) and Wednesday afternoon return to Jerusalem(no additional charge) • Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets. From the Philistine's Conquerors to the Returning Heirs Ashdod & Environs with Ace guide Hugie Auman will show us the vivid colors beneath the seemingly drab surface of the area •Wed. Feb. 6, 8:00am-6:30pm • View of Ashdod from Jonah's Hill •Ashdod Yam Fortress •Ashdod Museum of Phillistine Culture • Ad Halom Battleground and Bridge, site of Halt of Egyptian Advance in 1948 • Egyptian War Memorial • Lunch break at Bnei Darom, Bring your own (or order from IC Cafe - p.17) •Visit their Olive Oil Visitors Center and production plant • Mincha in the Bnei Darom Shul ,see the only Torah Scroll retreived from Lebanon during the Operation Sh'lom HaGalil • Nir Galim "Bet Eidut", Museum & Center of Holocaust Studies, The only one dedicated to Pre-Holocaust religious Zionist European Jewry • 125NIS per person (135NIS non-members) • If you wish you will be able to dress up in costumes at the museum so be sure to bring your camera • Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets. 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 not listed here, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accomodate you with any of your requests. Dan Pearl - Jerusalem • thru March 31 Midweek special package: 2 nights, B/B, 840NIS per couple Inbal Hotel, Jerusalem • Shabbatot thru February 1150NIS per couple F/B Novotel Thalasa, Dead Sea • midweek thru January 510NIS per couple H/B (no min. stay) Sheraton Moriah Eilat Special Glatt-Mehadrin offer: Sunday thru Thursday, January 27-31 425NIS H/B, 515F/B, per couple per night, min. 2 nights •Separate swimming hours in non-heated pool In conjunction with the above, there will be an Israel Center sponsored program: Sunday, January 27th, evening - Tu B'Shvat Seder Tuesday, January 29th - Optional day tour to Petra with guide Dudu Cohen from a Jewish Tanachi/Mishnayot point of view • Call for transportation possibilities Grand Beach, Tel Aviv • valid all week - thru January 31 269NIS per couple per night B/B; child to 12 FREE in same room Kibbutz Lavi Winter Special • midweek, for tourists Double room in new wing, 3-night package, B/B, $225 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 Join the OU Solidarity Mission on one of the following day-tours Thursday, January 24th • Shomron SolidarityLeave from the Sheraton-Plaza 800am Itamar • Elon Moreh w/lunch • Homesh Shavei Shomron • return approx. 7:00pm $45 per person • The Old City with Ateret KohanimFrom Destruction to the Footsteps of RedemptionRenewed Jewish Yishuv in Moslem & Christian QsPrime Minister's apartment • Beit Tzalam Beit HaMaaravim • Shaar HaP'rachim compoundYeshivat Ateret Yerushalayim • Mabat 2000 Lunch at Between the Arches Southern Wall excavations Newly opened Davidson Center • Kotel Tunnel $40 per person Tours and/or programs subject to change at any time Note: Depending upon registration from the Solidarity Mission group, there might be two other options for Thursday • Dead Sea / Masada / Kfar Adumim and/or a tour to the north Be in touch during the coming week for developments 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, dit it" visit into an unforgettable, special one! The Back Page of TT503 "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free 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 3:00pm men & women Parsha Highlights • drinks available • Yaakov Peterseil MOTZA'EI SHABBAT Motza"Sh • JAN 19 • 8:30pm • Understanding Jew Hatred: Are Jewish Leaders failing us? followed by eye opening documentary • SHIFRA HOFFMAN President, Victims of Arab Terror, Int'l; SHUVU • www.shuvu.cjb.net SUNDAY 9:30am (women) •Mystical Insights into the Months of the Year • Golda Warhaftig 10:30am (women)Let's really Learn Chumash with Tonia Frohwein N'shei Library - 10:30am - 12:45pm 11:30am (men & women) men & women • The One Maybe Mitzva and More • Phil Chernofsky • Shprintzee will be back IY"H for Sunday, January 27th 12:30pm Flame of the Soul, Philosophical and Chassidic insights into Jewish Life • Rabbi David Zitter Men who are looking to do some serious learning... Shiur in Arvei P'sachim by Rabbi David Zitter, 10:00am, SUN-THU Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU Shiur in Kiddushin 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 SUN, 8:00pm • new series , Born to Win - An exciting adventure in Torah & Psychology towards Happiness and Personal Wellbeing with Rabbi Yosef Rubenstein, MA Psych, Columbia, 30 years experience 8:00pm • Jewish Values Education Institute • Do you have questions? • Do you have doubts? Are you seeking the truth? Open to all topics, feelings, questions, doubts, beliefs, and needs from a loving, open, Torah perspective No lecture or criticism - Only acceptances, respect & response • Dr. Daniel Stolper , A psychologist, a rabbi, but mostly a person MONDAY 9:15am • Excursions into the World of Nevi'im (the Prophets) First topic: The 7 Prophetesses Mrs. Pearl Borow N'shei Library open on Mondays, 10:00am - 12:30pm 10:30am (men & women) • Rambam's 13 Principles • Rabbi Zev Leff 11:36am (women) • Strengthening your Emunah and Bitachon from Torah Sources • Aviva Nissim 8:00-9:30pm • M.A.S.K. - Biweekly Parent Support Group (02-586-7289) Child at Risk? Sharpen Your Parenting Skills • Dr. Judy Belsky Jan. 21, 8:00pm • MOVIETIME at the CENTER • DEAD POET'S SOCIETY • 1989 drama starring Robin Williams (128 mins.) Painfully shy Todd Anderson has been sent to the school where his popular older brother was valedictorian. His roommate, Neil, although exceedingly bright and popular, is very much under the thumb of his overbearing father. The two, along with their other friends, meet Professor Keating, their new English teacher, who tells them of the Dead Poets Society, and encourages them to go against the status quo. Each, in their own way, does this, and are changed for life. Dead Poets Society is a thoroughly moving, and inspiring film... The basic message is to "suck the marrow out of life", as the passage for the society reads, or to live every moment to the fullest. It is inspiring and uplifting... remarkable conclusion. This is a must see. TUESDAY 9:00-9:50am TORAH TOPICS, The World to Come in Jewish Sources Dr. Hayim Abramson 9:55-10:45am SIDDUR TOPICS, In-depth study of the AMIDA Dr. Hayim Abramson N'shei Library open on Tuesdays, 11:15am - 12:45pm 10:50-11:40am Parshat HaShavua R. Mordechai Spiegelman 11:45am (women) Chabad insights into Parshat HaShavua and the Actualia of Our Time Rachel Zisk 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 TUESDAYS 4:00pm • Writing Your Personal Memoirs Everybody has a story to tell. No matter who you are and what you have done, your story is one that should be told. If you have been thinking about writing your personal memoirs and are not sure how to begin, you are invited to join a new writing workshop with Miriam Lock. We will be meeting on Tuesday afternoons at 4:00pm for a series of writing sessions and discussions of our work. The workshop will consist of eight meetings 8:00pm, There was once a World.. with Prof. Yaffa Eliach WEDNESDAY 9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber 10:30am Break the Fear Habit... And Live! withAlan Romm P.C. 3:00pm Women in Tanach with Pearl Borow 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: Rambam's Approach to Korbanot Ramban's Commentary on the Torah and its Wellsprings Now studying: G-d's Ongoing Melacha & the Celestial Shabbat with Rabbi Chaim Eisen This week: Rambam 8:00-10:00pm Aliya Counseling with Miriam Bass THURSDAY Jan. 24 • 10:00am-4:00pm • The Temple in Jerusalem Conference in the morning Shiurum while you fold; Parshat HaShavua and/or the Calendar various presenters 10:30am SLIM FOR LIFE, Libby 651-8061 Elisheva 999-6479 No obligation for the first session Male Choir Rehearsal Thursdays at 7:30pm Led by Yisrael Shwarzstein (for more information, 02 583 3389) Songs by Rosenblatt, Lewandowski, N. Shemer, Carlebach 8:00pm The Book of Yehoshua with Reb Yosef Schreiber Torah Tidbits Audio with Phil Chernofsky on Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm, or anytime on www.israelnationalnews.com FRIDAY 9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen Avrom Silver Jerusalem College for Adults Fall Program 5762 (2001 - 2002) At the Israel Center Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler 10:15am, Parshat Hashavua with Rabbi Dr. Sholom Gold 11:30am, A Study of the Haftarot with Esther Kitov Wednesdays 9:00am, Studies in Maimonides: The Jewish State and the Messianic Era with Rabbi Macy Gordon 10:30am, Tehillim: The Book of Psalms with Rabbi Dr. Sholom Gold And at KEHILAT ZICHRON YOSEPH, 10 Agassi, Har Nof, Tuesdays, 8:00pm: Parshat HaShavua - Rabbi Dr. Sholom Gold and Thursdays, 9:30am, Timeless Topics with Rabbi Zev Leff All JCA classes - 20NIS per class (payment is separate from Israel Center classes) RESUMES AFTER PURIM: 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 Shabbat Jan. 26 3:15pm Parsha Highlights Men & women invited • Drinks available TBA Motza"Sh JAN 26 8:00pm Kedma in conjunction with the Israel Center • 20NIS in advance 25NIS at the door Sing & Dance with the kids at a Benefit Concert for Zichron Menachem The Israeli Association for the Support of Children with Cancer and their Families with Naftalie Abramson & his Band and the Solomon Brothers for more info. call Kedma at 02 6253005 or Hindy 058 318649 or Yael 053 473900 TUE Jan. 29 Feb 5 Feb 12 Feb 19 • 10:15am Avrom Silver Jerusalem College for Adults in cooperation with the David Cardozo Academy announces a series of 4 lectures by noted scholar and author Rabbi Dr. Natan Lopes-Cardozo “REVELATI0N & HALACHA” TUE JAN 29 4:00pm Root & Branch Association... third Jerusalem Conference on Torah and Ecology Motzaei Shabbat, February 2nd, 8:30pm Erev Shira featuring Jewish Music from the 60's & 70's with Ruach Uno starring Howie Kahn (Ruach Revival, producer/composer/keyboards/vocals) Sing along to the songs and hear the stories behind the music of Rabbi Shlomo Carlebach, Pirchei, Rabbi's Sons, Noam Singers, Or Chadash, Ruach Revival, Kol Salonika, Neginah Orchestra and more Join us for a most special evening of nostalgia! • Members: 30NIS , Non-members: 35NIS "A splendid time is guaranteed for all." Pesach Week Rental • Dates Flexible Spacious 3 bedroom, fully furnished apartment in San Simon. Strictly Kosher, Cable TV 02-6798708 • 058-464249 • sdtarag@actcom.co.il Perfect hotel-alternative for visiting relatives or friends OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center Yitzhak Fund, President Rabbi Emanuel Quint, Senior Vice President This publication and many of the programs
of the Israel Center and NCSY b'Yisrael are [The Bo Homepage]
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