Halachic Times for Jerusalem Israel Summer Time - a.k.a. Daylight Savings Time Correct for TT #516 Ranges are for THU-THU, 13 - 20 Iyar, April 25-May 2 Candle lighting - 6:40pm (Earliest (Plag) - 5:53pm) Havdala - 7:57pm (Rabbeinu Tam - 8:34pm) Earliest Shacharit 5:07-4:59am Sunrise - 6:00-5:53 Sof Z'man Kri'at Sh'ma 9:18-9:14am (8:30-8:25am) Sof Z'man Shacharit - 10:24-10:21am (9:52-9:48am) Chatzot (halachic noon) • 12:37-12:36pm Mincha Gedola (earliest Mincha) 1:11-1:10pm Plag Mincha 5:52-5:56pm Sunset 7:19½-7:24pm (7:15-7:20pm) 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... Last opportunity (for all opinions, sort of) for Kiddush L’vana this month is 14 days 18 hours and 22 minutes after the Molad. Specifically, that makes the deadline this Shabbat morning at 10:15, which means that the last opportunity for K.L. is Friday night, April 26. Technically, K.L. should not be said on Leil Shabbat, but if one has not said it yet and the last opportunity is a Friday night, it may be said. This Friday is PESACH SHENI. Some have the custom of eating matza that was saved from Pesach on either Thursday night (the logic of which eludes me) or on Friday night, which would be the night that the Pesach Sheni korban would be eaten, with matza and maror. Aside from eating matza and not saying Tachanun, there isn’t much else to Pesach Sheni — except the reminder that G-d gives second chances, and that in this specific case, it was the enthusiasm of people to be part of a mitzva that is “credited” with the commands of Pesach Sheni, That’s no small thing. If we had a Beit HaMikdash today, and if people would bring Korban Pesach (Sheni) on Friday, 14 Iyar, then they would have to make sure to finish with the korban on HaR HaBayit earlier than other years, so that there would be enough time to roast it before Shabbat. Like the first Pesach, Pesach Sheni is brought on Shabbat, but cannot be roasted on Shabbat. The Law of the Excluded Middle I would like to thank the many readers of Torah Tidbits who conveyed their good wishes for my speedy recovery, their kind words about Torah Tidbits, and their feedback on last week’s lead tidbit. With G-d’s help, you have greatly helped on the emotional side of the trauma, as several good doctors and nurses plus much Silverol and many bandages have helped tremendously on the physical side of the trauma. All in all, Baruch HaShem, there is steady improvement. - PC Have you ever noticed how many mishnayot in Pirkei Avot give you both sides of a coin, when we might think that one can be derived from the other without spelling things out? He whose deeds are greater than his wisdom... but he whose wisdom is greater... A dispute that is for the sake of heaven... but a dispute that is not for the sake of heaven... One who finds favor in the eyes of others... but he who does not find favor... Two who sit together and there is no Torah between them... but two who sit and there is Torah between them... And many others like these. In many of these cases, the mishna might be telling us that there is no comfortable, wishy-washy, fence-sitting position in between the two behaviors described. We must keep pedalling the bicycle of life – there is no coasting. If you don’t make forward progress, then you are falling behind. There is no standing still. He who honors the Torah (in which case he will be honored among people. If you don’t, then it is the same as disrespecting the Torah (with the conse- quences of that kind of behavior). You respect the Torah... or the opposite. There is no middle ground. [Remember, this is a possible understanding - not the final word on the subject.] We are supposed to do mitzvot, and avoid doing Aveirot. But that’s not the whole story. Not doing mitzvot (when one has the opportunity).is not PARVE. It too is an Aveira of sorts. The reason we exist is to serve HaShem and do mitzvot. There is no middle ground. And the same can be said for the central mitzvot of Parshat Emor. “Preserve the Mitzot and do them - I Am G-d. And you shall not desecrate My holy name And you shall sanctify Me among Bnei Yisrael, I Am G-d Who sanctifies you.” Kiddush HaShem and Chilul HaShem are opposite sides of the same coin. There are halachic guide- lines for what constitutes the differnt aspects of Kiddush HaShem. And similarly, for the opposite. And one must take the many opportunities pre- sented to “do” a Kiddush HaShem. So too must one meticulously avoid ever desecrating his Name. But there’s more. The Law of the Excluded Middle suggests that if one does not constantly sanctify G-d’s Name, then he is doing the opposite. What’s involved is more than “doing” a Kiddush HaShem. One must BE a Kiddush HaShem. This includes learn- ing and teaching Torah, doing mitzvot and chessed, always behaving in a way that brings honor to G-d. This is what G-d wants of us. Can we do less? Sedra-Stats 31st of 54 sedras; 8th of 10 in Vayikra Written on 215 lines in a Sefer Torah (rank: 20) 17 parshiyot; 11 open, 6 closed (rank: 14,4,19) 124 p'sukim, rank: 15; 1st in VayikraSame as Sh'mot, but shorter in words & letters 1614 words, rank: 22; 2nd in Vayikra 6106 letters, rank: 23; 2nd in Vayikra Relatively short p'sukim account for its drop in ranking in words and letters Mitzvot 63 of the 613 mitzvot; 24 pos. 39 prohibitions Only Ki Tetze (with 74) has more. And only K'doshim and Ki Teitzei are more "Mitzva- dense" than Emor. Emor averages more than one mitzva every two p'sukim. Emor has almost five times as many mitzvot than average for the Torah. From another angle, the many mitzvot in Emor can be grouped into relatively few categories. This is in contrast with the mitzvot of K'doshim which range over many different topics. In a certain respect, Emor's mitzvot are very "tidy". Aliya-by-Aliya Sedra Summary Numbers in [square brackets] indicate the mitzva-count of the Sefer HaChinuch Kohen - First Aliya - 15 p'sukim - 21:1-15 This Aliya is particularly appropriate for a kohen Following Parshat K'doshim, which focuses on the challenge to the individual Jew and the whole Jewish community to rise to higher levels of sanctification, the parsha of Emor begins with the special sanctity of the kohen, and the even higher sanctity of the Kohen Gadol. These higher levels of k'dusha are concomitant with stricter rules of personal religious conduct. A kohen is not to become ritually defiled due to contact with a dead body [263], except for his seven closest relatives: wife, mother, father, son, daughter, brother, (unmarried) sister. This is more than permission; a kohen is required to participate in the funeral and burial of his close relatives, becoming "Tamei" [264]. Kohanim (and all Jews) are forbidden to afflict the body in any way as a sign of grief. [This is an example among many of a mitzva that appears in a particular sedra, but is counted elsewhere. In other words, Emor has even more than the Chinuch's official count of 63 mitzvot.] MITZVA WATCH The Talmud teaches that from this same source, mitzva 264, comes the requirement, incumbent upon all Jews (not just kohanim), to mourn one's seven close relatives. It is important to note that this is not a case of rabbinic extension of Torah law or rabbinic legislation sanctioned by their obligation to "protect" Torah and mitzvot. This is more. This is part of the definition of the Torah's mitzva #264, as transmitted to us by the Talmud, the Oral Law. The Sages of the Talmud present us with two categories of Law - Torah Law, which includes the Written Word AND the Oral Law, and Rabbinic law. They not only teach us both, but they (most often) clearly differentiate between the two categories for us, so that we will know what is a D'ORAITA and what is D'RABANAN, thereby neither adding to nor detracting from the Torah. Our commitment to G-d at Sinai includes careful adherence to Torah and Rabbinic Law (since the Torah requires us to listen to the rulings and teachings of the Sanhedrin). But it is important for us to know the difference so that we will not have a distorted view of the Torah. (There are also practical distinctions between Biblical and Rabbinic law.) Specifically, in the case of mourning, the first day is considered Torah Law, the balance of Shiva is Rabbinic. Rabbinic, but inspired by the Torah. But that's not the same as Torah law itself. Kohanim must be holy and avoid desecrating His Name, because they perform sacred service. This mitzva for the kohen is also taken to refer to the prohibition of doing Temple service after purification in a mikve, but before the day has completely passed [265]. A kohen may not marry a "zona" (a non- Jew and/or a Jewish women who has had relations with a man who is forbidden to her) [266], a "chalala" (the daughter of a kohen from a woman to whom he is forbidden because he is a kohen) [267], nor a divorcee [268]. Because of the sanctity invested in the kohen by HaShem, we are commanded to honor the kohen [269]. Calling him to the Torah first is one manifestation of this honor. So is having him lead Birkat HaZimun. We may not "use" a kohen to serve us. The Kohen Gadol has even more restrictions because of his higher sanctity. He may not defile himself to any dead person (even his parents - the only exception is a body that has no one to tend to it. This is known as a MEIT MITZVA) [271] nor enter under a roof with a dead body [270]. The Kohen Gadol's sanctity derives from the anointing oil and/or the special garments. He is to marry a previously unmarried woman [272]. He may not marry a widow [273] nor any of the types that the regular kohen is forbidden to marry. He is further forbidden to have relations with a widow [274], as this would contravene his sanctity. The Kohen Gadol should (preferably) be smarter (better educated, wiser) than his fellow kohanim, bigger (taller) in build, and wealthier. Levi - Second Aliya - 24 p'sukim - 21:16-22:15 A kohen with a disqualifying blemish may not serve in the Mikdash [275]. The Torah next identifies many of the blemishes. The rule applies not just to a permanent blemish or deformity, but even to temporary blemishes [276]. A disqualified kohen may eat of the sacred foods (some but not all categories), but may not even enter the Mikdash [277]. MITZVA WATCH A kohen "baal mum" (with a disqualify- ing blemish) is barred from the area of the Mikdash from the (external) Altar and inward, but may enter the outer area of the courtyard of the Beit HaMik- dash, and even may perform some peripheral tasks. Furthermore, a kohen who becomes "tamei" is temporarily barred from the Mikdash [278], nor may he "approach" sacred foods. He may not eat T'ruma [279] or other "kodoshim" while "tamei" from any of various sources. On the day of impurity (for the 1-day type) or on the last day (for the 7-day type), the kohen immerses in a mikve and, "with stars-out", he once again is allowed to eat T'ruma. Not only may one not eat non-kosher meat, it also renders a kohen "tamei". A non-kohen may not eat T'ruma [280] (or other sacred foods). Jewish servants and laborers of a kohen may not partake of T'ruma [281]. OTOH, an "eved C'naani" who is considered part of the kohen's possessions, may eat his master's T'ruma. An uncircumcised male may not eat T'ruma (even if he has valid medical reasons for being so) [282]. This rule is not expressly stated in the text, but is learned by "parallel texts" from korban Pesach. It is none- theless one of the 613 mitzvot, noteworthy, in that it is a mitzva with no direct "chapter & verse" to point to. A kohen's daughter (and any woman) who has relations with someone to whom she is forbidden, may no longer eat T'ruma [283]. This mitzva also includes the situation of a kohen's daughter who marries a non-kohen. During her marriage, she may not eat T'ruma. If her husband died or divorces her, she may return to her father's home and eat T'ruma - if she has not had children. With children the fear is she might feed them (her children are NOT kohanim) of the T'ruma. Hence, she too is barred. A person who inadvertently eats T'ruma must compensate the kohen by paying the value plus an amount which equals 1/5 of the payment. Eating of "tevel" (produce from which none of the required separations was taken) is forbidden for all to eat [284]. Violation constitutes a disgrace of the sacred. Shlishi - Third Aliya - 17 p'sukim - 22:17-33 Animals offered as sacrifices must be blemish-free [285]. It is forbidden to consecrate a blemished animal as a korban [286]. It is also forbidden to make a blemish in a korban [287]. Blemishes referred to are specifically defined by the Torah & Talmud. If a blemished animal is offered, it is additionally forbidden to sprinkle its blood on the Mizbei'ach [288], or to slaughter (as a korban) a defective animal [289], nor to place any of the animal's parts on the Mizbei'ach to burn [290]. Castration of animals is forbidden [291]. (This is a serious halachic issue related to house pets. Consult a Rav - who knows these things - for details. ) A defective animal may not be offered as a korban, even if received from a non-Jew [292]. From this point through chapter 23, is the Torah reading for the first day of Sukkot (second day as well, outside of Israel) and the second day of Pesach (our first day of Chol HaMoed. Second day Yom Tov in Chutz LaAretz) A new-born animal stays with its mother for 7 days and only thereafter may be used as a korban [293]. It is forbidden to slaughter (as korban or for personal use) an animal and its offspring on the same day [294]. The Torah, once again reminds us that korbanot to be eaten have time limits which must not be exceeded. Until this point in the sedra, the Torah has dealt with the sacrificer and the sacrificee. It now changes gears and we find another meaning of the word sacrifice, as in being willing to die in sanctification of G-d's Name. We may not desecrate G-d's Name [295]; we must sanctify His Name [296]. These mitzvot have many facets. A Jew is required to give up his life rather than violate one of the "big three": murder, incest/adultery and idolatry. In times of "forced conversion", martyrdom is required even to the "least" violation. MITZVA WATCH Our Sages have broadened the scope of this very significant mitzva-pair: Kiddush/Chilul HaShem. In addition to Martyrdom, one who violates any prohibition in a spiteful manner, esp. in public, is considered to be disgracing G-d's Name. Conversely, the special way in which a person can perform a mitzva, when esteem for mitzvot in the eyes of other people is enhanced, when respect for Torah and Torah-Jews is increased, then that person has not only performed a mitzva - he has sanctified G-d's Name. This same idea is extended to any facet of human behavior. The religious Jew (or the Jew who appears to be religious) has the constant potential of Kiddush (or Chilul) HaShem. Simple acts of common courtesy or discourtesy can have far-reaching ramifica- tions, depending upon who is involved, who is watching, how things are perceived, etc. R'vi'i - Fourth Aliya - 22 p'sukim - 23:1-22 Chapter 23 in Vayikra is the "Portion of the Holidays". It begins with the statement: "These are the Festivals..." Shabbat is presented as the first of the Holidays (we designate it so in Kidush on Friday night when we say that Shabbat is in commemoration of the Exodus and is the first of the "days called Holy"). On the 14th day of Nissan, the Korban Pesach is brought. On the 15th, begins the Matza Festival (which we call Pesach), requiring matza for 7 days. The first is a holy day with most forms of "melacha" forbidden [297, 298]. (In each case of a Yom Tov, there is a positive command to abstain from "melacha", and a prohibition against doing "melacha"). Korban Musaf is to be brought on the 7 days of Pesach [299]. The seventh day is Yom Tov [300,301]. Following the 1st day of Pesach, the Omer (barley-offering) is brought [302]. Special korbanot are offered on the day of the Omer. One may not eat different forms of new grains until the bringing of the Omer [303, 304, 305]. We are to count from the day of the bringing of the Omer a period of 7 weeks - 49 days [306]. The Torah says 50 days, but we understand it to mean "up to but not including" (because it also says 7 full weeks, and 50 is not divisible by 7, 49 is). Following the 49th day, a special offering of 2 loaves from the new wheat is to be offered [307]. This is on the holiday of Shavuot which has "melacha" restrictions [308,309]. This portion ends with the reminder of the gifts of the field that must be left for poor people. Chamishi - Fifth Aliya - 10 p'sukim - 23:23-32 The 1st day of the 7th month (Tishrei) is holy (Rosh Hashana), "melacha" being forbidden [310,311]. Special Musaf sacrifices are brought [312], in addition to the Rosh Chodesh Musaf. Note that Shofar is not counted here, but in Parshat Pinchas. Here Rosh HaShana is referred to as ZICHRON T'RU'A, a remembrance of the T'ru'a. In Pinchas, the Torah tells us to have a "T'ru'a day" - that is the command to blow Shofar [405]. The 10th of Tishrei is Yom Kippur. One must fast [313]. There is a Korban Musaf to be brought on Yom Kippur [314], in addition to the Yom Kippur service described in "Achrei"). Eating or drinking (without a valid excuse) is punishable by excision (death and more from Heaven). Similarly, ALL "melacha" is forbidden [315], as are to eat and drink on Yom Kippur [316]. We must abstain from (Shabbat-like "melacha on Yom Kippur [317]. "...On the ninth of the month in the evening, from evening to evening, observe your Shabbat." From here the Gemara teaches up the concept of Tosefot Shabbat and Yom Tov, which we partly observe by counting the time from sunset to stars-out as Kodesh on both ends of the day. Shishi - Sixth Aliya - 12 p'sukim - 23:33-44 The 15th of Tishrei is Succot, a 7-day holiday. "Melacha", (referring to most of the Yom Tov restrictions, with the well-known exceptions) is forbidden on its 1st day [318,319]. Musaf sacrifices are to be brought on each of the 7 days. The 8th day (sometimes Shmini Atzeret, a.k.a. Simchat Torah, is viewed as its own holiday; sometimes as the 8th day of Succot) is also a Yom Tov [321,323] with korban musaf of its own [322]. These are the Holidays, besides the Shabbatot of the year and other offerings to the Temple. It is at the harvest time in the fall that Succot is to be celebrated. On the 1st day we are required to take the 4 species (a lulav, etrog, hadassim, aravot) [324]. During the holiday of Succot, we are to dwell in succot [325]. This is in order to instruct all generations about the aftermath of the Exodus when we were privileged to Divine protection in the wilderness. Sh'vi'i - Seventh Aliya - 23 p'sukim - 24:1-23 G-d tells Moshe to command the people to prepare pure virgin olive oil for lighting the Menora – always. The lamps of the Menora burned through each and every night, right outside the dividing curtain between the Sanctuary and the Holy of Holies. [SDT] The juxtaposition of the Festivals and the lighting of the Menora are taken as a hint to Chanuka from the Torah. What even makes the point stronger is the Torah's stress on the concept that the lights of the Menorah are constant, eternal, always, through the generations. The Menorah of the Beit HaMikdash has not made it through the generations. The Chanuka lights have! We are also to take fine flour and bake 12 loaves (matza rules) which are placed on the Shulchan in the Mikdash. This too was a permanent fixture in the Temple. The loaves were exchanged weekly, on Shabbat (having been baked on Friday, unless it was a Yom Tov - then the baking was on Erev Yom Tov). The kohanim on duty would share the loaves. The Torah next tells us of the son of a Jewess and an Egyptian who "blessed" G-d's name. He was incarcerated pending word from G-d on how to punish him. The command was to stone him to death. This is to be the punishment for "blessing G-d". So too, murder is a capital offense. Killing an animal requires compen- sation to the owner. Causing injury to a person requires compensation based on factors resulting from the injury. The execution of the "curser" was carried out, as commanded by G-d through Moshe. Haftara - 17 p'sukim - Yechezkeil 44:15-31 Yehezkel, himself a kohen whose early days were spent in the Beit HaMikdash, prophesies about the rebuilding of the Temple and the restoration of the active kehuna. He reiterates many of the rules of the kohen, many of which are based in Parshat Emor. It is interesting to note that some of his rules are stricter than required by Torah law, but suited the conditions of his time. For example, Yechezkeil restates the marriages permitted and forbidden to a kohen. He says that a kohen cannot marry a divorcee (correct) nor a widow (this is not so according to the Torah; only the K.G. may not marry a widow). But he adds that a kohen may marry a widow of a kohen. Apparently, by not allowing a kohen of the time to marry a widow of a non-kohen, the community would take care of its widows (from kohanim) in a better way. To apply the halachic details to the future, on a permanent basis is problematic in light of the immutability of the Torah. They can be "for the moment" or possibly "suggested" strict measures. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 133 (part four) • Right of First Refusal I am mindful of the fact that there are some readers of Torah Tidbits who are new to it or are new readers of my column. We are in the midst of a series of lessons covering the topic of the right of first refusal. I am therefore, in very short form, giving the facts of the situation. Reuven owns a piece of land that he wants to sell. He offers the land to a broker to sell for $1,000. The broker finds a person Levi who is willing to buy the land for $1,000. Reuven has a neighbor, Shimon, whose land is contigu- ous (touching) Reuven’s land. Shimon can demand that Reuven sell the land to Shimon for the same price of $1,000. If Reuven refuses, Beth Din will compel him to do so. Even if Reuven has already sold the land to Levi for $1,000, Beth Din will compel Levi to transfer the land to Shimon and Shimon will pay Levi the $1,000. When the parties so act, they are acting beyond the simple requirement of the law, they are acting lifnim mishurath hadin. In the prior lesson (132) there was discussed case where the transfer of the ownership of the land to Levi would not be undone, and Shimon could not ask Beth Din to compel that the land to be sold to him. We continue with some more exceptions where Beth Din will not compel the land to be sold to Shimon. The right of first refusal does not apply in land for land exchange situations. For example, Reuven exchanges his parcel of land, parcel #1. for a parcel of land, parcel #2, owned by Levi. Shimon may not exercise the right of first refusal and acquire parcel #1 from Levi. There is no way that Shimon can give to Reuven a piece of land that is the same as Reuven receives from Levi. Also, Levi would not give up his land except for the land he receives from Reuven. However, if Reuven exchanges his land for an animal or other personal property belonging to Levi, Shimon can have the animal or personal property that Levi gave to Reuven appraised and pay to Levi the appraised value to acquire the land from Levi. Levi cannot demand that Shimon obtain from Reuven the animal or personal (movable) property that Levi gave to Reuven for the land. In this last described situation, Beth Din will be within its rights if it suspects fraud, or at least an attempt to circumvent the right of first refusal on the part of Reuven and Levi, since it is unusual for a person to give up his land for an animal or personal property. The law of right of first refusal also does not apply if Reuven sells his land to minor orphans. This is true even if the neighbor instead of being Shimon is a minor orphan (or a woman). The reason for the right of first refusal is that Levi, the purchaser, can just as easily purchase a piece of land somewhere else and Shimon, the contiguous neighbor, will gain if he can purchase the land and develop it as part of the land he already owns. In the case of a minor orphan this reason does not prevail since minor orphans are not required to search for land in another place. Orphans who are not minors or minors who have a father are also not exempt from the law of right of first refusal. Shimon may take the land from them upon paying to them the purchase price. However, a partner or joint owner of Reuven can exercise the right of first refusal against the minor orphan. There is also an opinion that holds that if the seller (the role of Reuven) is a minor or a woman, then the law of right of first refusal does not apply. For example, Sarah (or Reuven. an orphaned minor) sells land to Levi. Shimon cannot exercise a right of first refusal. The law of right of first refusal also does not apply if Reuven sells the land to a woman who is a widow or a divorcee, or even a married woman purchasing the land from Reuven with her own funds over which her husband does not exercise control. As was stated above, the reason for the right of first refusal is that Levi, the purchaser, can just as easily purchase a piece of land somewhere else and Shimon, the contigu- ous neighbor, will gain if he can purchase the land and develop it as part of the land he already owns. In the case of a woman this reason does not prevail, since women are not required to search for land in another place. This is true even if the neighbor instead of being Shimon is a woman (or a minor orphan). Beth Din must be convinced that the purchase by the woman is with her own independent funds, and is not in reality a purchase by her husband to circumvent Shimon's right of first refusal. If Beth Din is convinced, then Shimon will lose his right of first refusal even if the woman purchases the land from Reuven in partnership with her husband. However, if Reuven has a partner or joint owner in the land in which he is selling his interest, such partner or joint owner can exercise the right of first refusal against the woman. The law of right of first refusal also does not apply against a partner. If Reuven and Naftali are partners in the ownership of the land or joint tenants in the ownership of the land or partners even in another business, Reuven can sell his interest to Naftali. Shimon, the contiguous neighbor to the land, cannot exercise his right of first refusal. The law of right of first refusal does not apply against mortgagees. (What is a mortgagee? Many lawyers even do not remember the difference between a mortgagor and a mortgagee. Lets say that one of the readers of this lesson, Reuven owns an apartment or a house and needs money, say $600. Or Reuven is going to buy an apartment or a house for $1,000 and he has only $400. He is lacking $600. He goes to the Bank (or to a friend) and borrows $600 to be repaid at the rate of $50 a month. The Bank (or friend), in order to secure themselves, take a mortgage (a security) on Reuven’s apartment or house. Reuven is the mortgagor; the Bank (or the friend) is the mortgagee. The document showing that the Bank (or the friend) has a lien on the apartment or the house owned by Reuven is the mortgage. Should Reuven fail to make the required payments, the Bank (or the friend) will go to court to obtain a judgment permitting the Bank (or friend) to sell the house or apartment owned by Reuven. The first $600 from the sale of the house or apartment will be paid to the Bank (or friend), and the balance of the proceeds, if any, will be paid to Reuven.) Assume that Reuven is about to borrow the $600 from Isaac and Isaac will be given a mortgage on Reuven’s land. Shimon, the contiguous neighbor, fears that if Isaac lends Reuven the money and becomes a mortgagee, Reuven may end up selling the land to Isaac and Shimon will not be able to exercise his right of first refusal. Shimon as the contiguous neighbor offers to lend the money to Reuven on the same terms as Isaac lends the money. Reuven may insist that he wants to borrow the money from Isaac since he feels that if he has a problem with repayment it may be easier for him to make an arrangement with Isaac than with Shimon. After Reuven borrows the money from Isaac and Isaac has a mortgage on Reuven’s land, Reuven sells the land to Isaac. Shimon, the contiguous land owner may not exercise the right of first refusal. Beth Din, upon request from Shimon, must examine all aspects of the loan from Isaac to Reuven since there may be collusion on their part to sell Reuven’s land to Isaac and preclude Shimon from exercising his right of first refusal. IYH next week we shall examine the last exceptions to the exercise of the right of first refusal. The subject matter of this lesson is more fully discussed in Volume V Chapter 175 of A Restatement of Rabbinic Civil Law byE. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh. BOW AND ARROWON LAG BAOMER One custom often mentioned in connection with Lag BaOmer, though it is less common than formerly, is for the young students to play with bows and arrows. It is remarkable that the day devoted to the memory of Rebbe Shimon bar Yochai, who was so absorbed in Torah learning that he didn't even take time for prayers, is marked by having the youngsters take a break from their Torah studies. It is also surprising that they should pass the time with such a martial activity, seemingly out of character with the day devoted to the man of peace. Rav Menachem Mendel of Rimanov, one of the early Hasidic Rebbes, explained that the custom is based on the Midrash which states that all the days of Rebbe Shimon bar Yochai, the rainbow didn't appear in the sky. (Ketubot 77b the same is said there of Rebbe Yehoshua ben Levi.) Rashi explains that the rainbow is the sign of the covenant that the world will not be destroyed, and if there is a perfect tzaddik in the world there is no need of such a sign. (Cited by B'nei Yissachar on Lag BaOmer.) The somewhat surprising connection between the rainbow and an ordinary bow is made by the Ramban's commentary on the Torah. He explains that the rainbow is a sign of peace because it shows a weapon, the bow, in a harmless state pointing away from the earth and with no bowstring (Bereshit 9:12). But now the symbolism seems confused in the time of Rebbe Shimon the world was not even in need of the rainbow, depicting a harmless bow; yet today we commemorate this period by shooting with an actual bow and arrow! One explanation is that in the time of Rebbe Shimon, the utter holiness and abstinence he displayed were a realistic aspiration for the many. Not only Rebbe Shimon, but also his students were so absorbed in Torah that they were exempt from prayers (SA OC 106:2). And Rebbe Shimon asserted that every person should refrain from worldly pursuits, while later Sages concluded that this path was appropriate only for the few (Berakhot 35b, according to Maharsha). Since Rebbe Shimon's passing, we don't have a perfect model of total devotion to Torah study among us. We have no choice but to serve HaShem in other ways, including via prayer and occupation with worldly affairs. We show this on Lag BaOmer by a worldly pursuit which exemplifies this contrast using bow and arrow. Here is an alternative explanation. Rashi explains that Yaakov Avinu refers to a bow as a metaphor for prayer (Bereshit 48:22). This is based on the fact that Esav sought favor with Yitzchak with bow and arrow and was blessed by him with weapons of war (Bereshit 27:3, 27:40), whereas Yaakov's tool is his voice which he uses in prayer (27:22). There is also a play on words because "bekashti", "with my bow", can be read "bakashati", my prayer. (See Maharsha and Iyun Yaakov on Bava Batra 123a.) Of course it is also an appropriate metaphor because a prayer which is uttered with careful kavana (inention) can have far reaching effects, just like an arrow sent from a bow with precise kavana (aim). All the time of Rebbe Shimon, there was no rainbow in the sky hinting at the fact that his Torah study was so encompassing that it transcended the need for prayer, the "bow" of Israel. But today there is no one at that level, as the Shulchan Arukh states (OC 106:2). The message of the remarkable Lag BeOmer custom is that nowadays we have to leave the Beit Midrash and pick up bow and arrow, that is, interrupt our Torah study to pray. Rabbi Meir has completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. It will hopefully be published in the near future. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com From the virtual desk of the OU VEBBE REBBE The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q Is it permitted to get married on Yom Ha’atzmaut and Yom Yeru- shalayim? A As you know, there is an ancient custom not to marry during the period of sefira, when we commemorate the death of the students of Rabbi Akiva. There are opinions that are lenient in a variety of cases of need and mitzva (see a survey of opinions in Yein Hatov II:11), but the minhag, in general, is kept strictly. Chief Rabbi Nissim (ibid.) felt that celebrating the miracles and Divine blessings associated with Yom Ha’atzmaut (5 Iyar) is reason enough to allow a full suspension of the minhagim of sefira, including mar- riage, on that day. Other distinguished contemporaries of Rav Nissim, while appreciating, as he did, the impor- tance of those crucial, historic events, believed that allowing marriages on Yom Ha’atzmaut was too revolutionary a leniency to adopt in our generation. See the responsa of Rav Ovadia Hadaya (Yaskil Avdi VI, 10) and Chief Rabbi Unterman (Shevet Miyehuda 60), who the latter view. After confirming with religious councils in Israel that the practice is to not allow marriages on Yom Ha’atzmaut, we feel that this custom should be followed, but those who decide to have the wedding then, have whom to rely on. The situation on Yom Yerushalayim (28 Iyar) is different, as it falls after Lag Ba’omer. Since, according to the minhag of many, the restrictions of the sefira period are over (see Shulchan Aruch, Orach Chayim 493 and Mishna Berura, ad loc.), there is significantly more room for leniency. Consequently, the Chief Rabbinate Council (under the presidency of Chief Rabbis Unterman and Nissim, z.t.l.) issued a directive to allow marriages on Yom Yerushalayim. In Bemareh Habazak III, pg. 100 we cited this ruling and stressed its particular relevance for those who have not yet fulfilled the mitzva of pru u’revu. [Ed. note: The story is told that a soldier asked Rav Herzog many years ago, if he could marry on Yom HaAtzmaut. Rav Herzog said, “Yes”. The soldier said, “Really?” Rav Herzog said, “No”. “But you said yes?” “That was before you questioned my ruling. Now, for you, my answer is - no.”] 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) "And the earth became corrupt before G-d." (B’reishit 6:11) The sin of No’ach’s generation was that
they put the earth before G-d. They made earthiness primary and G-d
secondary. "Truth springs up from the Earth." (T’hilim 85:12) If so, then why do not people pull this
treasure out from the earth? Because they are too lazy to bend their
backs. Everything in this world can be imitated,
except for the truth. Because an artificial, counterfeit truth is not the
truth at all. Rite & Reason by Shmuel Pinchas Gelbard On Lag BaOmer... mourning practices are suspended and we “demonstrate additional joy” Reason: (among the more well-known reasons is this:) The manna began falling in the Midbar for the People of Israel on the 18th of Iyar (Chatam Sofer). For some it is customary to eat carob on Lag BaOmer. Reason: The Gemara (Shabbat 33b) relates that when R’ Shimon bar Yochai and his son R’ Elazar hid from the Roman authorities in a cave for 12 years, food was provided them by miracu- lous means. A carob tree sprouted (together with a fresh water spring) at the entrance to their cave. ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein R’ Meir of Premishlan once told his chasidim, “Before you follow in the path of others, first be sure you know where they are headed. For example, I was once at an inn. Outside it was snowing fiercely, and all the signs were obliterated. Eventually, one of the wagon drivers, who had obviously had too much to drink, left the inn, hitched up his horses to his wagon, and went on his way. Soon another driver followed. Not seeing the road anywhere, he simply followed in the ruts made by the first driver’s wagon. One by one, the other drivers did the same. Eventually, after some time, all the wagon drivers found themselves stuck in the same field, one with boulders all over, where they could barely maneuver their wagons.” Excerpted with the permission of the copyright holder From the Desk of the Director In parshat Emor we confront one of the essential challenges that face us as Jews. The Torah states simply: "You shall not desecrate My holy Name; rather I should be sanctified among the Children of Israel." Rashi notes that when Jews are confronted with a choice of desecrating G-d's name or death, they should opt for the latter. This martyrdom applies especially to idol worship, unchastity, or murder. However, the concept of Kiddush Hashem also extends to any act of integrity that reflects credibly on the faith of the Jewish people. Kiddush Hashem can occur in private or amidst other Jews; yet it is common to consider this as a noble act that takes place in a non-Jewish context. The Talmud even argues that in terms of stealing from a non-Jew, it is the con- cept of Kiddush Hashem that protects the gentile, rather than the actual prohibition of stealing (cf. Tosefta Bava Kama 10:15). This is a beautiful example of the interplay of ethics and law. But, caution the Chassidic masters, those who are overly keen to impress non-Jews can get totally lost to Judaism in the labyrinth of their foreign philosophies. No wonder, observes the "She'erit Menachem," that the (above) pasuk incorporates two antithetical ideas - for this is a classic case of a "Kiddush Hashem" that leads to Chillul Hashem. Shabbat Shalom, Menachem Persoff, Director, Israel Center If, for any reason, you are no longer counting the Omer with a bracha, please know that it is still a mitzva for you to count. This means that you should not give up counting for the next few weeks and use as an excuse, "well I'm not saying a bracha anyway". Counting the Omer is a special and precious mitzva. Do it! - even if the technicalities of brachot preclude your saying one. Even if you have missed a night and day and are no longer counting with a bracha - if you have counted on all Wednesday nights, i.e. Day 7, 14, 21, 28 (so far) to the Omer, then you can count with a bracha on the upcoming Wednesday nights. This is because there is a somewhat separate mitzva to count the weeks of the Omer. Include in your KAVANA for counting the Omer, the eager anticipation of the journey (both the actual & the spiritual) from Egypt to Sinai, and the personal and national odyssey that we each and all must continue to make until the Complete Geula. How much must be added as a penalty, so that the penalty equals 1/5 of the total amount paid? x = 1/5 (1 + x), 5x=1+x, 4x=1, x=¼. This is the amount added when CHOMESH is required. Towards better Davening and Torah reading Column #24. 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. Two weeks ago, we began to look at the KAMATZ GADOL and KAMATZ KATAN. In most books, they look the same (like a T under a letter). Rinat Yisrael is the noteable exception (and now there are others), printing a KAMATZ KATAN larger than the KAMATZ GADOL (the reverse of what their names would indicate). The seventh day of the week is spelled SHIN with a PATACH, BET with a KAMATZ GADOL, TAV (or SUF, as the case may be). In the Sfardit pro- nunciation, the word is SHABBAT, with both the PATACH and the KAMATZ GADOL sounding the same, like the A in BAA BAA black sheep, or the sound the doctor asks you to make when he wants to check your throat. (Or the O in HOT, but it is funny to use an O for the letter that is represented by A.) In Ashkenazis pronunciation, the word is SHAB- BOS. The PATACH sounds the same as the Sfardit one, but the KAMATZ is pronounced like the the OU in COUGH, or the AW in SAW. Many people who pronounce their davening and Torah reading Hebrew in Ashkenazis are unaware of the other kind of KAMATZ, the KAMATZ KATAN. The KAMATZ under the KAF in the word for ALL is a KAMATZ KATAN. It is pronounced in Ashkenazis the same as the KAMATZ GADOL. The word is KawL. Because the pronunciation is the same, no “fuss” was made concerning the two KAMATZes when the typical Ashkenazis person learned to read Siddur and Chumash. With Sfardit, the situation is different. Although the KAMATZ GADOL is sounded like a PATACH, the KAMATZ KATAN is not. It sounds like the Ashkenazis KAMATZ, or something approaching a CHOLAM. Something between KawL and KOL. If in Sfardit there is no noticeable distinction between PATACH and KAMATZ GADOL, and if in Ashkenazis there is no noticeable distinction between KAMATZ GADOL and KAMATZ KATAN, then there is something amiss in each pronuncia- tion. Purists in the pronunciation of Hebrew do favor subtle differences in the sounding of all the different vowels. Aside from the pronunciation issue, we should learn the differences between KAMATZ GADOL and KAMATZ KATAN. So let’s start again. Most KAMATZes are GADOL, a long vowel. There are several guidelines for the KAMATZ KATAN. The easiest to spot is the CHATAF KAMATZ. That’s the KAMATZ with the two dots (SH’VA) to its right. Afternoon is TZA-HO-RAYIM (or TZawHawRAYIM in Ashkenazis). The TZADI has a KAMATZ GADOL. The HEI has a CHATAF- KAMATZ, which is sounded like a KAMATZ KATAN. A letter with a KAMATZ followed by a SH’VA NACH and the KAMATZed letter has neither a METEG or a TROP mark – the KAMATZ is KATAN and the SH’VAed letter joins it in a closed syllable. Wisdom - CHOCH-MA. The CHET has a KAMATZ KATAN. The CHAF with the SH’VA is part of the same syllable. The KAMATZ is KATAN. The MEM, on the other hand is also KAMATZed, but it is GADOL. Sacrifice - KORBAN. The KUF has a KAMATZ KATAN, the REISH has a SH’VA NACH. They are an unaccented syllable KOR (KawR). The BET has a KAMATZ GADOL. Even though it is in a syllable with the final NUN, that syllable carries the accent of the word and the KAMATZ is GADOL. On the other hand, Yosef married A-S’NAT (AW-S’NAS, not AWS-NAS). The ALEF has a KAMATZ and a METEG, making the KAMATZ GADOL and the SAMACH’s SH’VA a NA, belonging to the following syllable. The same goes for Yosef’s nickname TZA (KAMATZ GADOL) F’NAT. more IY”H next week Parsha Pix In case you didn't recognize him, that's the Kohen Gadol in the upper-right part of the ParshaPix. The whole first section of the sedra deals with the sanctity of the kohanim in general, and the Kohen Gadol in particular. The broken foot is representative of the invalidating defects of a Kohen. The lamb that is missing an ear represents the blemished animals that cannot be brought onto the Mizbei'ach. In the lower-right are a mother sheep (ewe) and her newborn, which may not be taken from its mother to be used as a korban until it is at least 8 days old. Or, the sheep and lamb represent OTO V'ET B'NO, the prohibition of slaughtering an animal and its offspring on the same day. The former prohibition of this paragraph refers to korbanot; the latter to both sacrificial and profane slaughter of animals. The remainder of the elements in this ParshaPix refer to different parts of the Portion of the Festivals. Upper-left is a negation circle, indicating the prohibitions of building, sewing, writing - representative of all forbidden Melacha for Shabbat, Yom Kippur, and Yom Tov. The counting of the Omer is a mitzva from Parshat Emor. So too are the mitzvot of dwelling in a Sukka for the seven days of Sukkot, and the taking of the Four Species on Sukkot. 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 A fortnight ago’s (Tazria-M’tzora) TTriddles: [1] Sounds like "drinking in the evening" [2] 2nd largest bird on the 23rd largest island [3] Call it this will be Sort of a sound-similar connection between the parsha and the date Also, the “Hebrew” words in the ParshaPix And last week’s (Acharei-K’doshim) TTriddles: What? No drumming the fingers? And the envelope please... [1] This refers to the oft-repeated reference to the woof and warp threads in the weaving process, the former being the crosswise threads and the latter being the length-wise threads. In Hebrew, these are the SHTI and EIREV, found mostly at the end of Tazria. The words sound like some variation of LISHTOT, to drink, and EREV, evening. [2] RHEA – Any of several flightless South American birds of the genus Rhea, resembling the ostrich but somewhat smaller and having three toes instead of two. In other words, the 2nd largest bird in the world. (Upon checking various websites, it seems that the EMU is larger than the RHEA and the TTriddle should have said 3rd largest bird. Nonethe- less, the TTriddle was solved by RHM and others.) The 23rd largest island in the world (Australia is NOT counted among islands, because it is a continent) is TASMANIA, southeast of the Australian mainland. If there were rheas on the isle of Tasmania, they might be called - in order to differentiate them from the South American variety - TAZ-RHEA, as in the sedra by the same name. [3] This will be is ZOT T’H’YEH, as in the words before M’TZORA in the beginning of the sedra by that name. Because M’TZORA is a person afflicted with various N’GA’IM, some people considered it not such a nice name to call the sedra by, and instead used the phrase ZOT T’H’YEH. [4] This one was a bit of a stretch (as if most of the TTriddles aren’t!). ZAV, ZAYIN BET, is from the parsha. ZIV, spelled ZYIN-VAV, is another name for IYAR, whose Rosh Chodesh fell on the Shabbat we read Tazria-M’tzora, giving us a sound-similar con- nection between the parsha and the date. In the ParshaPix of Tazria-M’tzora was a grid of Hebrew letters that formed 4 sort-of words: ATA, KENES, SHACHAT, ATA. They don’t mean anything as words. What they are is the initial letters (mixed up) of the twelve months of the year: Tishrei, Cheshvan, etc. As such, they are ROSHEI CHODSHEICHEM, as in the opening words of the Rosh Chodesh part of the Maftir. The one TTriddle from Acharei-K’doshim was a play on words. Rhythmic drumming with the fingers is called a tattoo, which also means “A permanent mark or design made on the skin by a process of pricking and ingraining an indelible pigment or by raising scars.” Which is forbidden (as taught to us in Parshat K’doshim). That’s all that it was. A play on the other definition of a word. However, it does lend itself to a serious note. Rhythmic tapping with fingers or hands, etc. on Shabbat is a problem. Here is not the place for a discussion of this issue, but maybe we will feature it in a future issue. In addition to the TTriddle last week, there was a riddle with answer provided about reading at Mincha from the same sedra as in the morning (rather than the following week’s parsha. If you take the question to be restricted to Shabbat, then Shabbat Yom Kippur is one answer, but there is another one, as several TTriddles solvers made sure to point out. Namely, when Simchat Torah is Shabbat, we read the beginning of B’reishit at Mincha, having read it in the morning, as well, for the Chatan B’reishit. YYW pointed out two other would-have-been-answers, except for the fact that they don’t happen. But it’s fun coming up with other candidates to answer the riddle. If T’TZAVEH would be Parshat SHKALIM (which it never is), then we’d read from Ki Tisa in the morning and at mincha. Similarly, if BALAK would ever be Rosh Chodesh (Av), then that would answer the riddle as well. And, if we don’t keep to Shabbat, then on each of our fast days (except) for Tish’a b’Av, we read the same portion of Ki Tisa at Shacharit and at Mincha. Remember, TTriddles are fun and sometimes educational as well. Enjoy them (even if you cannot solve them). This week's TTriddles: [1] Yosef's brothers, Aharon, Elazar, Kohanim, all of Bnei Yisrael, and 5 others. What & Who [2] Separately for Yom Tov. Together for what, what, and what? [3] 100 = the L of the M of the 7 D of S [4] 61% done and NOW we hear it Israel Center Notes: - Re: The Israel Center and Torah Tidbits NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political or halachic opinions of its advertisers, nor to we guarantee their quality of service. ITEM We have two summer programs for teens. Kollel Program in Kharkov (that’s in the Ukraine, by the way) for boys 10th to 12th grade. The group will be leaving IY”H on July 23rd and returning August 5th. If you are interested in further details, give us a call. NCSY CAMP Imagine… 13 glorious days living, learning, dancing, swimming, camping, hiking WHO? 6-11 graders - boys/girls, SEPARATE CAMPUSES WHEN? TUE-SUN, July 2-14 WHERE? Keshet, Ramat HaGolan WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, Sports, overnights... & more Safety precautions and procedures per Ministry of Education and Chevra L’Haganat HaTeva Per person2600NIS For more information and registration, call the Center 02-5667787, then press 0 The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law There is a registration fee of 200nis per case No other charges for this service Please call 566-7787 ext. 204 for further information We have forms for two types of cases: Those where both parties agree to submit their dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. The first batch of cases have been processed and "invitations" have been issued. The Beth Din is now in full swing.. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons Kashrut Questions If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight, you get a human; other times, leave a voice- message OU Kashrut in Israel office at the Center: 5667787 Israel Center Cafe After nourishing the soul, come nourish the body serving coffee, sandwiches, toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna, soups... and more Located on the lower level of the Israel Center Hours: Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the Center premises Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, anda cold drinks (cans) machine on the first floor near the library. NESTO • Native English-Speaking Teen Olim Hey you guys – just wanted to share with you my impression about that Shabbaton. What did we do? We started with some rockin' prayers with the accompaniment of our guys' beautiful voices, we learned that Ze’ev can moo like crazy and that although embarrassing people can be a lot of fun, working together as a group will let you achieve almost anything. We talked about bubbles and TV faces and we had a full night till we all fell on our faces and crashed. Next day after daveining and kiddush we all discovered a bit about our own stereotypes and prejudice — what they are good for (if at all) and we broke some of them too. During all this we had song-filled meals and a ton of fun throughout. We ended Shabbat with a beautiful seuda shlishit, and if I will be ever able to sing Mizmor L'David without thinking of the Modzitzer it will be a miracle, and with a story from Yaakov about the professor and the value of brotherhood. All in all I had an amazing Shabbat and I think so did all of us, kol hakavod to Chave and Naomi - they did a wonderful job! I’m looking to a great rest of the year and hope to see you all soon. Bye for now, Moshe Feifer The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 245 • fax: 561-7432 • spodek@netvision.net.il • Josh Spodek, Director • Chave Abrahams, Asst. Dir. • Naomi Skorecki, Bat Sherut • Jr. NESTO Staff: Natalie Rubinstein, Rafi Poch • NESTO is partially funded by the Jewish Agency for Israel TIYULIM and SHABBATONIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus. LEIL SHAVU'OT at the Israel Center Thursday, May 16th Davening, Festive Dairy Dinner, All-night learning Watch for further details Moadon Sanhedria and the Israel Center invite you to join us in celebrating a special 30th Anniversary on the 30th of April (Tuesday) a.k.a Lag BaOmer, "Chai" b'Iyar Tour with us to 30 important places in Jerusalem Guided tour of our new Municipality as Safra Square Eat a Mevushelet Mehadrin Surprise Lunch while viewing the breathtaking panoramic view of our eternal Jerusalem from the top of the Municipality Divrei Torah will enlighten you all about the 30th anniversary Bus leaves the Israel Center at 8:30am, and returns approx. 1:00pm Bring your cameras! Surprise cost: only 30NIS, (non-members add ½ of 30NIS) Shulamit's tiyulim are always treats Come! you'll always enjoy her delicious sweets! Thursday, May 2, 8:30am-4:30pm approx. • Tiyul in memory of Haim Mageni z"l An unforgettable & exceptional guide. Haim Mageni was among the small group who resettled K'far Etzion in summer '67. He was a special, knowledgeable & enthusiastic great lover of the land of Israel, especially the Judean Hills. NETIV HA'G'VURA • Jewish Valor and Courage, Guided by Aryeh Routtenberg, guide of Kfar Etzion field school & close friend & associate of Haim We will see... New developments along the path of the Patriarchs: • Ramat Rachel: Antiquities from First Temple, Return to Zion and Independence War periods (Why was the Green line set at Ramat Rachel?) • New Bet Midrash for women campus in Kibbutz Migdal Oz • Artists Community in Bat Ayin neighborhood. • Visit "Babba Metzia" as well as antquities of Second Temple period, Bar Kochba rebellion, an archeological site featuring antiquities • Vistas and visions, an art exhibition by Debbie Kampel at the Judaica Center • Efrat - new lookout from Zayit neighborhood of Efrat • K'far Etzion - see new audio visual presentation of Heros, in the '48 Independence War at the new visitors center Bring your own lunch or order from the Israel Center Cafe • Price: 120NIS (non-members add 10NIS) • Bulletproof bus Shulamit's tiyulim are always treats Come! you'll always 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, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests. Ein Gedi, Dead Sea • April 28 - May 1, 1030NIS per couple for 3 nights, H/B Ruth Rimon Inn, Safed • April 28 - May 1, LAG BA'OMER SPECIAL • 600NIS per couple B/B per night (min. 2-night stay) Neptune, Eilat • Valid April 28-May 4 (Midweek), 320NIS per couple per night B/B,, no min.) SHABBAT get-aways... Sheraton-Plaza, Jerusalem • Valid thru May 11th, 1000NIS per couple for Shabbat F/B Inbal, Jerusalem • Valid thru May 11, SHABBAT: 1150NIS per couple F/B David's Citadel, Jerusalem • Valid thru May 11, SHABBAT: 1280NIS per couple F/B SHAVUOT-SHABBAT WEEKENDs... Sheraton-Plaza, Jerusalem • SHAVUOT (May 16-18), 2600NIS per couple for Yom Tov & Shabbat F/B Jerusalem of Gold, J'lem • SHAVUOT (May 16-18), 1800NIS per couple F/B for Yom Tov & Shabbat B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"sh nights Attention Students from Abroad: Are your parents planning on visiting you this year? If so, you want to speak to us (02-566-7787 ext. 249).We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one! The Back Page of TT516 "Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year) Many Israel Center programs are partially funded by the Jewish Agency for Israel SHABBAT DAY Shabbat afternoon shiur - 5:00pm • Pirkei Avot with Rabbi james I. Gordon • Drinks • Mincha will IY"H follow the shiur MOTZA'EI SHABBAT Motza'ei Shabbat, April 27th, 9:30pm • Pre-Lag BaOmer shiur...GAL BA'OMER: The Difference between the People of Israel and the Nations of the World • Rabbi David Zitter SUNDAY 9:30am (women) •Mystical Insights into the Months of the Year • Golda Warhaftig 10:30am (men & women) A Look Back at Emor, the Avis Sedra • Phil Chernofsky N'SHEI LIBRARY 10:30-12:45 11:30am (men & women) Parshat HaShavua • Shprintee Herskovits Men who are looking to do some serious learning... Shiur in Arvei P'sachim by Rabbi David Zitter, 10:00am, SUN-THU Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU (after Pesach) Shiur in Makot 2nd Perek by Rabbi Hillel Ruvel, 4:30pm, SUN-THU (Maariv follows) All shiurim take place in the Israel Center's Ganchrow Beit Midrash one flight up Sunday, April 28, 8:00pm • Harry Potter: Pro & Con: Should we be censoring wour children's reading? a panel discussion by Davida Nugiel and Phil Chernofsky, moderated by Yaffa Ganz Sunday, April 28, 8:00pm • Curing the Jewish Heart • Lecture series by Am Segula on Lessons from History and Zionism MONDAY 9:15am • Excursions into the World of Nevi'im (the Prophets) NEW topic: Mrs. Pearl Borow N'SHEI LIBRARY 10:00-12:30 10:30am (men & women) • Rambam's 13 Principles • Rabbi Zev Leff 11:36am (men & women) • Jewish History - Bayit Sheni period - Herod: Grand Finale • Dr. Henry Goldblum TUESDAY 9:00-9:50am Beyond Time and Place: Aggadah, the Soul, and Society • Dr. Hayim Abramson 9:55-10:45am Jewish Concepts, How to Say them in Hebrew • Dr. Hayim Abramson 10:50-11:40am Parshat HaShavua R. Mordechai Spiegelman The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID 11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) • Raizel Zisk Writing Your Personal Memoirs Those interested in signing up for the next "round" of this workshop - beginning May 7th - call 993-1205 or 566-7787 ext. 204 Tuesday, April 30th, 5:00pm Israel Center with OPTIONS presents...On the Tip of My Tongue A film about understanding memory Discussion and memory exercises Call Ester or Leah: 053 231951, 04 6799329 Tuesday, April 30th • - 8:00pm • Born to Win: An exciting adventure in Torah & Psychology towards Happiness and Personal Wellbeing, Rabbi Yosef Rubenstein, MA Psychology, Columbia University, 30 years experience: This session: Learn to Act, not React WEDNESDAY 9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber Wednesday, May 1st, 10:00am - 4:00pm • Synagogues: Ancient to Modern, A Full-Day Conference - Call 5667787 ext. 261 to reserve 10:30am Break the Fear Habit... And Live! with Alan Romm P.C. 3:00pm Women in Tanach with Pearl Borow Israel Center & Options offer...Professional 1-time counseling "Issues in Middle Age" • Family relationships, Health issues, Leisure, Finances, etc. • Every Wednesday in May & June 5:00-6:00pm at the Israel Center • Call Ester or Leah: 053 231951, 02 6271584 8:00-10:00pm • Aliya Counselling with Miriam Bass Wednesday, May 1st, 8:00pm • Special Memorial Evening dedicated to the memory of Haim Mageni z"l , one of the best guides Eretz Yisrael ever had Special guest speaker: Rabbi Moshe Rose, Exec. Director, Conference of European Rabbis Topic: A personification of the Love for Eretz Yisrael 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: "Dealing with Physicality"; Ramban's Commentary on the Torah and its Wellsprings: Now studying: "The Tree of Knowing Good and Evil and the Yetzer HaRa" with Rabbi Chaim Eisen • alternating topics THURSDAY in the morning Shiurum while you fold; Parshat HaShavua and/or the Calendar various presenters 10:30am SLIM FOR LIFE, Libby 651-8061 Elisheva 999-6479 No obligation for the first session Male Choir Rehearsal Thursdays at 7:30pm Led by Yisrael Shwarzstein Songs by Rosenblatt, Lewandowski, N. Shemer, Carlebach 8:00pm The Book of Yehoshua with Reb Yosef Schreiber (resumes May 9th) Thursday, May 2nd, 8:00pm • News from the world of investigative journalism:The relationship of the Israel Ministry of Foreign Affairs to UNRWA and the PA • The relationship of UN envoy Terry Larsen to the Peres Center for Peace • The relationship of the US gov't to PLO propaganda, DAVID BEDEIN, media research analyst Torah Tidbits Audio with Phil Chernofsky on Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm, or anytime on www.israelnationalnews.com FRIDAY 9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen Avrom Silver Jerusalem College for Adults Fall Program 5762 (2001 - 2002) At the Israel Center Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler 10:15am, APR. 30 • Avrom Silver Jerusalem College for Adults in cooperation with the David Cardozo Academy present...Rabbi Dr. Natan Lopes-Cardozo on “REVELATION & HALACHA” 11:30am, A Study of the Haftarot with Esther Kitov will resume shortly at a new time and day - watch for announcements Wednesdays 9:00am, Studies in Maimonides: Rabbi Macy Gordon 10:20am • T'Hillim - The book of Psalms • Rabbi Dr. Sholom Gold All JCA classes - 20NIS per class (payment is separate from Israel Center classes) Resumes MAy 9th Also on TUESDAYS at the CENTER Two Tuesday morning classes at the Israel Center by the Yad Yaakov Center for Jewish Education Separate fees. Call (02) 652-4601 for further information 9:00-10:30am The Journey of the Soul in Biblical Stories Rabbi Yosef Leibowitz 10:30-11:30am Rambam's Shmoneh P'rakim (8 chapters) Rabbi Yosef Leibowitz Upcoming at the Israel Center Want to stop smoking? Smoking Cessation Program • Designed to help smokers stop smoking... forever! Consists of four 1¾-hr sessions (plus one optional 5th session, as needed) • Our intention is to present all the information and strategies needed to help smokers stop smoking and to make this experience as pleasant as possible. • Sessions will take place at the Israel Center Sunday, May 5th, Thursday, May 9th, Sunday, May 12th, Tuesday, May 14th (Tuesday, May 21st) • For further details, call 566-7787 ext. 204 Women's Beit Midrash Program • Beginning Monday April 22nd: Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought 4:00-5:00pm: Learning an Independent Chumash Study Method with Rabbi David Derovan Wednesdays: 3:00-4:00pm • Women in Tanach with Pearl Borow 4:00-5:00pm • Guided Chevruta Study in Tanach and Jewish Thought Mother-Daughter Bat Mitzvah Course with Pearl Borow beginning Tuesday, April 30, 7:30pm, call 5667787 x 261 for more info. Sundays, May 5, 12 ,19, 16 - Learning to be Loving and Effective Parents: Call 055 466552 for more info. Monday, May 6, 8:00pm, Practical Applications of Choshen Mishpat with Rabbi Eric Zeigler Sunday, May 12, 1:00pm • Rosh Chodesh Sivan Luncheon (and Mothers' Day), "Old-Fashioned" Milchig lunch & Musical program with Noga • Price: 45NIS (non-members add 10NIS) DALE CARNEGIE PRESENTS “Breakthrough to Success” For 90 years Dale Carnegie Training has worked with thousands of successful people worldwide and found they have three things in common. Would you like to know what they are? Monday, May 13 - 7:45-9:30pm Workshop presented by James Marlow of Dale Carnegie Training, Israel For further information, contact James on 053 993 803 OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center Yitzhak Fund, President Orthodox Union • National Conference of
Synagogue Youth TT is published and printed "in house" at the Israel Center [The
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