Halachic Times for Jerusalem Israel Summer Time -
a.k.a. Daylight Savings Time The Molad of Tammuz 5762 was MON June 10, 4:21pm(Israel Summer Time) Three days (72 hours) later is Thursday afternoon, so
the first opportunity for Kiddush L’vana according to Minhag Yerushalayim
(the shita of the GR”A) is Thursday night. People who wait a strict seven days from the Molad
before K.L. will have their first opportunity next Monday night, June 17th Rashi at the beginning of this week’s sedra tells us that our observance of a CHOK makes a statement to the world: We keep mitzvot because they are the commandments of G-d. We don’t have to understand them. It is enough that G-d commands them. Let’s turn things around a bit. CHUKIM might be the easiest of the mitzvot to keep. We know in advance that there will always be something about those mitzvot that we will never be able to grasp. And so it becomes comforting that we are keeping them because we are commanded to keep them. No complications of understanding. We just do them because they are mitzvot. At a certain level, a committed Jew is very comfortable with that. It’s almost a load off one’s mind. Not so the logical, common sense, reasonable mitzvot. Those are the ones that sometimes are difficult to keep properly. Your mind interferes some- times. You do the mitzva and you can question it because you don’t give up trying to understand it. Sometimes, you think you have a grasp on the mitzva, and then some element, some detail pops up and you aren’t so sure you understand things. That wouldn’t happen with a CHOK, because we are taught that those never can be mastered. Even Shlomo HaMelech, wisest of all people, had problems with Para Aduma. So CHUKIM are easier to come to terms with. Actually, what is happening, is that you are discovering the CHOK part of a mitzva. They all have them The most “reasonable” mitzvot can throw a curve at us with a detail we don’t (and cannot) understand. As soon as we realize that we are supposed to observe
ALL mitzvot because they are the commands of the King, and none of them need
ever satisfy our finite understanding, then we can be comfortable with all
mitzvot - and them we can strive for greater understanding in a healthy way. [SDT] "And G-d spoke to Moshe and Aharon saying... DABEIR (you Moshe, not both of you, DABRU) to the children of Israel... Only Moshe could tell the people about the PARA ADUMA, which is an atonement for the Sin of the Golden Calf. Aharon was too involved in the Golden Calf episode. He didn't tell this mitzva to the people and he didn't prepare the PARA ADUMA, his son did. Yet the pasuk tells us that G-d spoke to both Moshe and Aharon. Perhaps this contains a private rebuke by G-d to Aharon... And perhaps a bit of the opposite as well, since Aharon IS included in the command to prepare the Para Aduma. There seems to be an “on the one hand... on the other hand...” situation here. [SDT] Rashi says that the mitzva is for the assistant Kohen Gadol to tend to the Para Aduma, although any kohen qualifies. Commentaries see a symbolism in the son of Aharon doing the work: just as the cow atones (so to speak) for her calf, so too the son atones for his father who was somewhat involved in the Golden Calf. "Take a PARA ADUMA T'MIMA..." T'MIMA usually means blemish-free, fit for the Altar. However, here the word T'MIMA is followed by the phrase "that has no MUM (blemish)", making the adjective T'MIMA superfluous. Therefore, we are taught that T'MIMA in this context is describing ADUMA, indicating that COMPLETE reddish hair is required. Without T'MIMA, a cow that was a "jinji" would be acceptable even if it had some non-red hairs. Not so, because of the word T'MIMA. As opposed to all korbanot in the Mikdash which had to be brought "inside", the Red Cow is slaughtered and prepared "outside". It is not a korban, but it does have korban-like features (atonement, among others). After the cow is slaughtered, it is burnt whole (some of its blood having been sprinkled towards the Mikdash first). The complete process of the Para Aduma (including what is thrown into the fire, how the ashes are collected and how the potion is made) is a positive mitzva [397] that has been fulfilled nine times, so far. The next (tenth) time will be in the time of the Moshiach. A person who comes in contact with a dead body is rendered ritually impure for a seven-day period [398]. The "Para Aduma Potion" is to be sprinkled on the defiled person on the third and seventh day. Without this procedure, the state of ritual impurity remains forever. It is most important to avoid entering the Mikdash while one is defiled. Intentional violation is a (Divinely imposed) capital offense. MITZVA WATCH Note that the cedar branch and hyssop are added to the potion as well as to the burning of the Para Aduma. Commentaries see special significance in the fact that the cedar is a lofty tree and the hyssop is a lowly shrub. The dual nature of the Para Aduma potion (that it purifies the defiled and defiles the ritually pure) is counted as a mitzva of its own [399]. (Some draw an analogy to some medicines that can cure an ill person but would make a healthy person sick. The Para Aduma is one of our spiritual medications, a particularly potent one.) The next topic the Torah deals with is the death of Miriam in the Tzin Wilderness in Nissan (on the 10th of the month, according to Tradition). The People had no water (Midrashim speak of the Well of Miriam that miraculously accompanied the People during their wanderings. This well disappeared upon Miriam's death, since it was in her merit - because she had watched over Moshe at the river - that we had the Well.) The People complain bitterly to Moshe and Aharon. (The custom of emptying out water containers in the room in which someone has died, comes from the sequence: "...and Miriam died ...and there was no water...") Commentaries point out a connection between Para Aduma
and the death of the righteous Miriam — both are “instruments” of atonement. G-d is "angry" at Moshe and Aharon for missing a chance to sanctify G-d's Name by having the People see water come from the rock by speaking to it. (The People had previously seen water come from a struck rock.) G-d decrees that neither Moshe nor Aharon shall lead the People into the Land of Israel. (Because of the inclusion of Aharon in this decree, there is an implication that he was not punished for any involvement in the Golden Calf - a point that needed clarification. Rashi says that the Torah is telling us that Moshe and Aharon would have gone into Eretz Yisrael, except for this, and only this sin. Interesting that Moshe himself tells the people (in D'varim) that he carries some of the blame for the Sin of the Spies. With Aharon's involvement in the Calf incident and Moshe's in the Spies episode, there is an interesting balance. On the other hand, Aharon IS held accountable in this case, even though it was Moshe who "called the shots".) G-d's decree seems excessively harsh on Moshe and Aharon. Commentators point to this as an example of how strictly G-d judges the greatest of our people. Observation...
[SDT] Moshe sends a message to Edom saying, "...you
know all the trouble we had in Egypt." Imrei Shefer asks, how was Edom
expected to know what happened to us in Egypt? The answer, he says, comes
from Parshat To'l'dot, when Rivka sought out G-d to explain what was
happening inside her. She was told that the twins in her would grow to head
great nations, and when one fell, the other would rise proportionally.
Edom's life must have made a significant turn upward during the dark years
we spent in Egyptian servitude. That is how Edom would know what was
happening to his brother Israel. The Midrash says that the Heavenly Clouds that protected the People, left upon Aharon's death. [SDT] We can see now that the miracles of the Midbar
were each associated with one of our leaders: Moshe, the Manna; Aharon, the
Clouds; Miriam, the Well. The Mishna in P'sachim (4:9) records different things
that Chizkiyahu HaMelech did, and was either praised for them, or not. He
destroyed the Copper Serpent and the Sages approved of his actions. People
were misusing it, and misunderstanding it (despite the concept presented in
the Mishna cited above). This same kind of problem exists with the use of
Korbanot in the time of the Beit HaMikdash, amulets, Tashlich on Rosh
HaShana, Kaparot before Yom Kippur, visiting holy places, notes in the
cracks of the Kotel, and even saying T’hilim — meaning that there are people
who do certain things in lieu of heartfelt prayer and sincere kavanot, some-
how expecting miraculous salvation. All of the above, to some extent or
another, are meant to be incentive and inspiration to sincere repentance and
prayer, not substitutes for them. This is why Chizkiyahu HaMelech got rid of
the N’CHASH NECHOSHET. This is why some rabbis banned Kaparot in their
communities, etc. The "Song of the Well", a short but beautiful song is recorded, highlighting the preciousness of water. The words are filled with symbolisms and allusions. (The next piece of travelog is either part of the song
at the well... or not. From the desert, the people went to Matana, from
Matana to Nachliel, and from Nachliel to Bamot. From Bamot to Hagai in the
field of Moav, on a clifftop that overlooks the Wastelands. [SDT] It is important to note that Israel's military might is not absolute, nor are their military options equal. Israel fights against whom G-d tells us to, and we do not engage in battle anyone that G-d forbids us to. It is irrelevant whether Edom was stronger or weaker than Emori. We didn't fight the latter and avoid the former for military reasons. G-d is the One in charge. We have to always keep this in mind; and it would help if our enemies knew this as well. Ironically, it is our enemies who sometimes seem to believe in G-d's role in these kind of matters, whereas we sometimes seem to stubbornly deny His role. [SDT] Rashi explains why G-d had to tell Moshe not to fear fighting Og. Og was the sole survivor of the Flood (except for Noach and company), and he was the one who told Avraham that nephew Lot had been taken into captivity. Perhaps he had earned enough merit to resist the Israelites. G-d told Moshe not to worry. Israel's military victories in the Midbar, towards the end of the period of wandering, were very important for the morale of the people as they faced long years of many battles upon crossing the Jordan River into Eretz Yisrael. In the Midbar, they get a taste of G-d's promises and might. Moshe sends Meraglim to Ya'zer. Rashi says that the spies that were sent said, "we will not do as our predecessors did; we have complete confidence in the power of Moshe's prayer”. In a way, the sending of these Meraglim is a TIKUN (repair) of the Sin of the Spies. Spies were always sent to facilitate the nation's next step. They were not meant to decide on what G-d already had decreed. The final pasuk tells us that Israel traveled and arrived at Arvot Moav - this is their final stop before entry into Eretz Yisrael. [SDT] Note the significance of the above statement.
The four remaining sedras of Bamidbar and all 11 of D'varim are still in
front of us, and we are already at Arvot Moav. Mas'ei will give a summary of
the wandering, but with the conclusion of Chukat, we have arrived at the
threshold of Eretz Yisrael. Remember that back in Mikeitz we left the Land
and went down into Egypt. Now we are readying ourselves to return. Lesson # 140 (part four) • Lifnim Mishurath HaDin These two cases are now discussed here. In case #1, the plaintiff, Reuven, sues the defendant, Shimon, in Beth Din. The plaintiff, Reuven wins the case. Lets assume there is a judgment for $100 in favor of Reuven against Shimon. Reuven having won the case is now a judgment-creditor. Shimon who lost the case is now a judgment-debtor. If Shimon does not have any money with which to pay the $100 judgment, Reuven may ask the Beth Din to send a marshal (like Wyatt Earp) to seize assets of Shimon to pay the $100. The marshal will seize sufficient personal property of Shimon to pay the $100 judgment. The personal property so seized by the marshal of the Beth Din will be transferred Reuven, the judgment-creditor. Should Shimon, the judgment-debtor there- after obtain money, and if the seized property is yet in the hands of Reuven, Shimon may tender to Reuven $100 that is the amount of the judgment and demand the return of his property. There is no time limit for Shimon, the judgment-debtor to so act. The reason given in the Talmud why the judgment-creditor must permit the judgment-debtor to redeem his property is that such conduct is required by the verse “And thou shalt do that which is upright and good”. Case #2. There were seven recent lessons devoted to the right of first refusal. For those who may not have read those lessons, generally speaking, if a person desires to sell his property he must first offer it to the neighbors adjoining the property being offered for sale. If one were to sell his property without first offering it to the neighbors then the purchaser, at the demand of the adjoining neighbors must sell the land he just purchased to the neighbors adjoining the property. The reason for this is that one must act in a manner which is good for his neighbors while at the same time not causing any loss to the seller. The Talmud in demonstrating the Torah requirement for such conduct cites the same verse And thou shalt do that which is upright and good in the eyes of the Lord. It thus seems to me that the Talmud has another category in addition to those mentioned by the authorities mentioned in the last lesson. That in certain situations lifnim mishurath hadin may be required conduct and may be enforced in Beth Din. Following the lead of Rashi, Ramban in his commentary on the Torah also states that the verse And thou shalt do that which is upright and good in the eyes of the Lord teaches us to compromise and to act lifnim mishurath hadin. As explained by Ramban not only must one keep all the command- ments but one must also act lifnim mishurath hadin even in situations where there is no actual commandment so to act. That is, because God loves that which is upright and good. Since it is impractical for the Torah to specify conduct for all situations which may arise between and amongst people, the Torah requires that the principle of lifnim mishurath hadin should guide a person in his actions. Ramban concludes that a person should act lifnim mishurath hadin so that he will be worthy of being called perfect and upright. I shall spend some time citing authorities, something I usually do not do in lessons. However, because of the philosophical significance if God wants us to transcend ourselves and act beyond the requirement of the halachah, I will list a few of the authorities. Except for this category of lifnim mishurath hadin that I have proposed, which is enforceable in Beth Din, there seems to be a difference of opinion amongst the codifiers of the halacha if a Beth Din may enforce the concept in the other categories and if so, to what extent. This divergence is most vividly seen in the opinions of two authorities who were both students of Rabbi Meir of Rothenburg who lived in the thirteenth century. (Many of us remember reading how he was imprisoned by the German ruler but he would not permit his students or friends to ransom him because it would set a bad precedent and encourage Christians to kidnap prominent Jews and hold then for ransom. This is an oversimplification of a complex situation.) One authority, Mordechai ben Hillel (who has a street downtown named after him) wrote that the Beth Din may compel a person to act lifnim mishurath hadin if it has the ability to do so. He cites Rabbi Eliezer b. Nathan and Rabbi Isaac b. Asher halevi as concurring. The other authority, Rabbi Asher b. Yehiel, writes that one may not be compelled to act lifnim mishurath hadin. With this seeming difference of opinion as background we shall see, in a limited way, how the subsequent codifiers and respondents treat the subject of enforceability of lifnim mishurath hadin. The authorative code of law recognized by all Jews is the Shulhan Aruch. This work, together with its many commentaries, super-commentaries, subsequent minor codes and responsa literature form the basis for the current state of the halacha. The forerunner to the Shulhan Aruch is the work Arbaah Turim (Four Rows) by Rabbi Jacob, the son of the aforementioned Rabbi Asher b. Yehiel. The Arbaah Turim, as its name implies, is divided into four parts, the final part being designated by the name. Hoshen HaMishpat, deals with jurisprudence. The Arbaah Turim, published in the early part of the fourteenth century, remained one of the prime authoritative codes until the middle of the sixteenth century. Rabbi Yosef Karo, in the middle of the sixteenth century wrote a legendary commentary on the Arbaah Turim called Beth Yosef. He thereafter summarized this commentary into the work which is known as Shulhan Aruch. Because his original work was a commentary on the Arbaah Turim, the sequence of the Shulhan Aruch is the same as that of the Arbaah Turim. Rabbi Karo having spent all of his life in Spain, Bulgaria and Israel reflected the Sephardic tradition of the halacha. A younger contemporary Rabbi Moses Isserles (Ramo), living in Crakow, Poland, also wrote a commentary on Arbaah Turim called Darkai Moshe reflecting the Ashkenazic traditions of the halacha. When Rabbi Karo published his Shulhan Aruch which reflected the Sephardic traditions, Rabbi Isserles interlineated additions to the Shulhan Aruch to reflect the Ashkenazic traditions. This combined work together with all post Shulhan Aruch literature which are within the parameters of the Shulhan Aruch comprise current halacha. The subject of lifnim mishurath hadin appears in two chapters of Hoshen HaMishpat, in chapter 12 which deals with some aspects of the jurisdiction of the Beth Din, and in chapter 259 which deals with some of the aspects of lost and found property. Rabbi Jacob b. Asher does not discuss the concept in
chapter 12 of Tur Hoshen HaMishpat. Rabbi Karo, however, in his Beth Yosef
commentary to chapter 12 states that a person may not be compelled to follow
the concept of lifnim mishurath hadin. In addition to citing the
aforementioned view of Rabbi Asher b. Yehiel, he also cited Rabbi Yeruham as
so holding. He then mentions the view of Rabbi Mordechai b. Hillel but
questions his view that a person can be compelled to comply. Questions to quint@inter.net.il Purity of the Land of Israel This week’s parsha talks about the tum’a of a dead body, and the way to become purified from it. Nowadays, the main halakhic importance of this tum’a is that Kohanim are commanded to avoid it. One interesting aspect of this mitzva is that Eretz Yisrael is considered ritually pure, but all other lands are impure. Therefore, the Shulchan Arukh writes that Kohanim are not permitted to leave the Land of Israel unless it is for some vitally important mitzva (SA YD 369:1, 372:1). This special state where Eretz Yisrael is pure and abroad is defiled is not mainly due to the actual likelihood of encoun- tering an unmarked grave in each place. The gemara explicitly tells us that the tum’a of abroad was the result of a deliberate decree of the Sages (Shabbat 15b). Conversely, we learn that the Sages searched for far- reaching leniencies to establish the purity of Eretz Yisrael, even when there seemed to be a rational concern for the presence of graves. (Ketubot 20b, Nazir 65b.) Chazal wanted the laws of tum’a to teach us an educational lesson about the underlying spiritual nature of Eretz Yisrael and chutz laaretz, and not only about the statistical probability of finding a grave. Rebbe Yehoshua gave an emphatic expression to this idea; when some of the Sages thought it was necessary to declare Yerushalaim an area of tum’a which would be off limits to Kohanim, he stood up and said, “Wouldn’t it be a disgrace and a shame for us to decree defilement on the city of our fathers?!” Of course afterwards he enumerated an acceptable halakhic basis for a lenient ruling, but the educational element is clearly impor- tant. (Zevachim 113a.) Tosafot suggest that one reason for the the decree of tum’a outside of the land of Israel is so that people shouldn’t move there. In addition, they give two possible halakhic foundations for the decree: the dead of the flood, and the many Jews who were killed outside of Israel (Tosafot Nazir 54b d.h. eretz haamim). Let us study the significance of this explanation. The dead of the flood would be a problem only abroad according to the view that the flood didn’t afflict the land of Israel (Zevachim 113a, based on Yechezkel 22:23). Those who lived in Eretz Yisrael died from the steam which accompanied the flood; Rashi explains that since the flood didn’t leave them partially covered in the mud, they received a proper burial when the land was resettled after the flood. Presumably a similar consideration would apply to the Jews who were killed abroad. While innumerable Jews were murdered r”l in Eretz Yisrael as well, we know that HaShem performed great miracles so that they would receive a proper burial (Berakhot 48b). But abroad this was not always possible. One of the main messages of the tum’a of the dead body is that man is created in the Divine image, and that image inheres in the body to a certain extent even after death (see Bechor Shor commentary on our parsha). In Eretz Yisrael, we attain the highest expres- sion of G-d’s image during life, and HaShem provides for its maximal preservation after death. It is for this reason that the resurrection will take place here. Outside of the Holy Land, it is far more difficult to give the highest expression to our Divine image during life; and after the soul leaves the body, it is more difficult to preserve. The boiling rage of our sins not only severs the soul from the body, as in the case of those washed away by the waters of the flood which were heated by the sins of mankind; they actually deface the body itself. Not only are the Jews subject to the cruel whims of hostile nations, their bodies are unable to find a decent resting place. (Until the time of the resurrection when they will make their way to the Land of Israel.) Chazal creation of a status of purity from tum’at met in Eretz Yisrael and defilement abroad should remind all Jews, and especially Kohanim who must keep the highest level of sanctity, that during life the ideal place to develop our Divine Image and to express it with our physical selves is here in the Land of Israel. 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 A The topic is much too broad to give thorough treatment in this forum. We suggest that, if you read "halachic Hebrew," look at the overview found in Techumin, vol. III pp. 308-321. We will give a little background and the bottom line. There are two problems in dealing with sacred texts:
2) There is a requirement to avoid disgracing sacred texts and even to take steps to save them from disgrace, which includes not writing things which are likely to be disgraced later (see Shabbat 115). The critical need to teach Torah has allowed significant leniency in writing down divrei Torah in a manner which was once forbidden. However, one should take care not to unnecessarily write p'sukim or Names in places where their prospects are poor (see Igrot Moshe, YD II, 134-135). Between the two problems, several important poskim rule that disgrace is a bigger problem than non-direct, respectful destruction of the text, at least when Hashem's name is not present. Therefore, under certain circumstances, some allowed the burning of divrei Torah in a case where they could not or would not be buried and would certainly be disgraced (see Shvut Ya'akov III,10; Meishiv Davar II,80; Melamed L'ho'il, YD 89). Much of the discussion dealt with the more lenient case of unusable galleys from the printing process, where the texts were never fit for use. In modern times, the alternative to discarding is not burning, but putting in recycling bins, which is free of the disgrace of placing the texts in a garbage (even inside a bag). Also, the destruction is indirect, at least from the perspective of the text's owner. There is room to discuss leniency when Names aren't involved (see Aseh L'cha Rav III,28; Techumin ibid.). Although there are discussions regarding material printed by machine with a low level or no level of intention for kedusha and a variety of other questions, the halachic consensus is that Torah texts of all sorts (including the paper you are presently reading) should normally be put aside for geniza. Ed. note: Over the years, many people have asked us
about the proper “disposal” of Torah Tidbits (and other Torah sheets).
Although we’ve addressed this issue in the past, we were due to review the
situation again. We thank the Vebbe Rebbe for his attention to this
question, and we’d like to add a couple of words of our own. These are not
the responsibility of the Vebbe Rebbe; they are based on the answers we
received in consultation with Rabbi Moshe Flumenbaum (and his poskim) of
HaSofer. Divrei Torah that have been read should be discarded in GENIZA. Now here’s another “wrinkle”. One should prefer- ably NOT put things into GENIZA that do not need to be there. This is partly because there is a cost in handling GENIZA (by weight or by volume, same difference), and therefore, putting in unnec- essary pages causes someone to lose money. Personal (Phil) opinion for conscientious TT readers: Pages, both sides of which have no divrei Torah, can be torn out and thrown away before submitting the rest to GENIZA. One does not have to cut up pages with both Torah and non-Torah material, but can GENIZA it all. Please don’t see all this as burdensome, but rather a
way of showing respect to printed words of Torah - and care for the money of
others. All the comforts of exile are nothing but a diversion
to make us forget that we are indeed exiled. Those who do not commiserate with the sorrows of their
friends can be sure that their ancestors were not present at Har Sinai This particular chok completely defies logic. The ashes of the heifer spiritually cleanse a person who has been in touch with the dead, yet the those same purifying ashes spiritually defile the one who sprinkles them. Nevertheless, our sages teach that individ- uals who observe chukim unconditionally display noteworthy faith in G-d and merit great rewards. In fact, the Devash Vechalav argues that all mitzvot should be observed on the basis of pure faith, whether or not the reasons are understood. Moreover, the Vilna Gaon, citing the Mishnah (Shabbat 1:3), argues that over-indulgence in the reasons behind mitzvot is very likely to lead to eventual non-observance. The She'ar Bat Rabim observed that
over-rationalization can also lead to a false sense of righteousness.
Commenting on Rashi's description of the Red Heifer as "a proclamation
before Me" about which "You have no right to pursue its reason," he suggests
that this twofold classification describes the Yetzer Hara. Having first
failed in its attempts to attack the validity of the mitzva, it now induces
the individual to rationalize his observance of the "chok." The proud person
now becomes full of his own prowess. No wonder that we, too, employ dual
language when daily, as darkness falls, we implore Hashem "to remove the
Satan from before us and from behind us." Last week we featured issues which we can put under the title of “Towards better Davening with a Tzibur”. We continue in that vein this week... Some of the less-than-correct AMENs that were
presented last week are: Here’s a new one for this week: AMEN Y’TOMA, an orphan AMEN. AMEN should be said immedi- ately after the conclusion of the bracha. Within a couple of seconds - actually, the time it takes to say three or four words - it is still okay. This “delay” is called TOCH K’DEI DIBUR. More than that amount of time and AMEN should no longer be said. One should not say AMEN to a bracha in the repetition of the Amida if the SHA”TZ has already begun the next bracha, even if it is within TOCH K’DEI DIBUR. If a SHA”TZ is so speedy that he begins the next bracha so soon after the end of the previous bracha that you do not have a chance to say AMEN, then “the sin is on his head” (so to speak). [On the other hand, one should be careful not to say AMEN too slowly (relative to the pace of the davening), especially if one tends to say his AMENs on the loud side, as this can irritate the SHA”TZ and the rest of the congregation. This also applies to BARUCH HU U’VARUCH SH’MO, which some people tend to stretch out and some SHA”TZ (technically SHA”TZ is the plural of SHA”TZ, i.e. SH’LUCHEI TZIBUR) tend not to leave any time for. ] [Speaking of these things, it is important to add that criticism and correction of the SHA”TZ or of individuals in the congregation should most often NOT be done on the spot, but rather after davening, in private, calmly, and in a pleasant manner. A loud NU! in the middle of davening tends to be counter-productive. One must be very sensitive to the feelings of others so that an attempt to improve one’s davening does not result in violations of the serious sin of embarrassing others, nor in disrupting the services that you are trying to enhance.] There are people who innocently and inadver- tently forget to say AMEN as they are waiting to say MODIM D’RABBANAN. In other words, they hear the end of HAMACHAZIR SH’CHINATO L’TZIYON, the chazan begins Modim and they start Modim too, forgetting to first say AMEN. If this is so (which it seems to be), then one should be careful to remember to say AMEN and to pause slightly before same the word MODIM. Shulchan Aruch takes a very dim view of people who speak unnecessary words during the repeti- tion of the Amida. (That’s putting it mildly, so try not to talk during CHAZARAT HASHATZ.) [It is the SHA”TZ’s job to say the repetition clearly
and with proper KAVANA. It is the job of everyone in the congregation to
listen carefully and to answer AMEN carefully.] REISH LAKISH says (Shabbat 119b): He who answers AMEN
with all his strength (Rashi explains that as with all his KAVANA), the
gates of Gan Eden are opened for him. Following Miriam's death, the Well dried up and there was no water for the people (the faucet with the spider's web at the spout). Although Moshe was commanded to speak to the Rock, he struck it with the MATEH twice and water gushed forth from the rock(s). The ear indicates the original command to speak to the rock. The Kohen Gadol is pictured, with the garments that were transferred from Aharon to Elazar. Following Aharon's death, the people panicked and a plague of serpents attacked the people. G-d told Moshe to put the form of a snake on a rod (which he did, making the snake from copper) and anyone bitten by a poisonous snake who looks at the snake-on-the-stick would live. The sedra mentions SEFER MILCHAMOT HASHEM, some kind of written record of the battles. It is represented by the open book with a tank on one page and the HEI-shmichik on the other page. DO NOT ENTER sign has a double-double meaning. Edom and Emori both responded to Israel's request for safe passage through their territory with DO NOT ENTER. Moshe and Aharon, as a result of the Hitting the rock rather than talking to it episode, were given DO NOT ENTER orders for Eretz Yisrael. The bottle of water with the dollars signs represents the offer Bnei Yisrael made to pay for the water they would use while passing through Edom's land. The well with the musical notes stands for the Song of
the Well. Think about the prominent role played by water (and its lack) from
the moment Bnei Yisrael left Mitzrayim (you can even go back to the first
plague in Egypt - BLOOD) until they arrived at the threshold of Eretz
Yisrael. From Mincha on Friday at 6:00pm sharp, until Havdala after 8:30pm on Motza’ei Shabbat, over 100 participants were wined and dined and treated to a special Shabbat on an emotionally, intellectually, and spiritually high level. Our scholar-in-residence was Rabbi Dr. Natan Lopes-Cardozo, who educated and inspired the Shabbaton participants and dozens of locals who dropped in to join in the davening and shiurim. Divrei Torah by Rabbi Nachum Bronznick and Rabbi
Emanuel Quint, and verbal tibdits, mini-shiur, drasha, and marathon shiur
during “Menuchat Shabbat” by Phil, supplemented Rabbi Cardozo’s three major
shiurim to produce a Torah-filled Shabbat that focused on the “real” way to
live Shabbat every week and throughout the week. How can the year be over? It seems like just a couple of days ago I was walking into my first NESTO event. Time really does fly when your having fun and I really had an amazing time! We did some really awesome things this year - there was chocolate night, old people bingo, music night, talent shows and scavenger hunts in the mall. We baked, tie dyed and created masterpieces. We talked about interesting topics such as terrorism, missionaries, Zionism and visited cool places like Beit Govrim and Ein Gedi. But it wasn't the program itself that made every event so memorable and amazing. You guys are what made everything so great. I am not sure if I told you enough through out the year how amazing you are. So I am going to do it now. You're special caring and truly talented. You rock! You have so may kochot and I've seen you use them to do stunning things through out the year. You have both the privilege and responsibility of living in Eretz Hakodesh in times as unique and complex as these. But after seeing you guys in action, after being with you in situations both happy and sad I know you can handle anything. And I have confidence that you will make a positive impact on both our country and our nation. Thank you for everything. Take care and smile a lot. All my love, Naomi This shabbat the NESTOite graduates will be heading to
galil for our senior NESTO Shabbaton. We definitely are going to have an
amazing time! The Israel Center's youth program for Anglo-Israelis •
tel. 566-7787 ext. 245 • fax: 561-7432 • spodek@netvision.net.il • Josh
Spodek, Director • Chave Abrahams, Asst. Dir. • Naomi Skorecki, Bat Sherut •
Jr. NESTO Staff: Natalie Rubinstein, Rafi Poch • NESTO is partially funded
by the Jewish Agency for Israel 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: Although most Torah Tidbits readers have made the ultimate commitment by coming to Israel, this monthly article hopes to inspire you to get involved with Aliya promotion among relatives, associates and friends overseas. Calev ben Yefuneh's encouraging words "Aloh Na'aleh",
read recently on Shabbat Shlach, is the name of an organization founded by
former North American rabbis and lay people living in Israel. Aloh Na'aleh
intends to put Aliya on the agenda of religious North American Jewry,
despite the current security and economic situation. The contribution of North American olim in various fields goes far beyond their numbers. In the sphere of Orthodox education alone, they founded and head various yeshivot, projects that bridge the secular-religious divide and Torah institutes for women, providing models for similar centers throughout Israel. Aloh Na'aleh's shlichim to synagogues, schools and university campuses will give initial motivation by emphasizing the mitzva of living in Israel, as well as presenting a realistic picture of the challenges specific to their various audiences. It will cooperate with organizations like AACI, the Jewish Agency and Tehilla. "Speakers will try to have participants make a gradual commitment towards Aliya, like learning Hebrew and visiting Israel", according to Aloh Na'aleh director Rabbi Yerachmiel Roness. Additionally, the English-language services, resources
and Aliya organizations to be described here assist even veteran olim. And
some need volunteers. Eretz Yisrael in Our Sources Aliya Pen Pals lists names and e-mail addresses of successful olim, both veteran and recent, who are willing to correspond with potential olim and provide whatever assistance possible. Each issue will list a number of names according to profession. Potential olim are invited to contact David Magence at magence@netvision.net.il for additional names and addresses. Profession Name Aliya From e-mail address With a law degree from Columbia University, Steve had worked for the National Labor Relations Board and was transferred to Los Angeles. He debated whether to enter private law or try living in Israel. "For 2000 years, there was no Jewish state. Now that there is one, I should at least go there for six months or a year", he said. Influenced by a shaliach, Steve and Ruthie moved to Israel in 1968 with their infant son for a trial period. They never left. My husband and I visited them annually, which helped them. Ruthie had previously been on a "hachshara" program and had a good background in Hebrew, while Steve had to master the language. My children made their home in the Jewish Quarter, which they felt is an inspiring experience and a good place to raise children. Without a job, Steve was fortunate to be introduced to State Comptroller Yitzchak Nebenzahl during mincha services. He thus landed a position as an investigator in his office. An apprenticeship at the labor court eventually led to an appointment as judge in Regional Labor Courts. He was promoted to judge of the National Labor Court, afterward to Deputy President. As of 1997, Steve is the President (Chief Justice) of the National Labor Court. Ruthie raised their five sons and volunteered in different capacities. Prior to Aliya, she had started a graduate degree in social work. When the youngest son was ten, she continued her studies and earned a degree in social work from the Hebrew University. Ruthie works as a social worker in a senior citizens home and loves her work. My grandsons were all given the opportunity to develop their talents. They live in Israel and work in Jewish education, computers, and archeology. One is learning engineering and the youngest is about to go to a Hesder yeshiva. Israel gave my children the opportunity to develop their Jewishness. My grand- children would never have received a Jewish education in the United States like they did in Israel. I came on Aliya in 1991 to be near my children,
grandchildren and great-grand- children. My son, Danny Ziff, a professor of
music, came to Israel in 1970. He passed away five years ago. His daughters
live throughout Israel. Steve's mother, Rhoda, also came on Aliya to be near
her son, and leads an active life in Jerusalem. In pre-State days, my father was asked why he never visited Palestine. He replied: "You don't go to Palestine to visit - you go to stay. Therefore, I don't go. I can assure you that my children and grandchildren will go there to stay." His prophetic statement came true with four generations of descendants having made Israel their home. OU ISRAEL CENTER Seymour J. Abrams Orthodox
Union Jerusalem World Center [The
Chukat Homepage]
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