SHABBAT PARSHAT KI TEITZEI
TT 532 - 9 Elul 5762 -
August 16-17, '02
Pirkei Avot - Second Perek
Chutz LaAretz they read the 1st and 2nd p'rakim
Halachic Times for Jerusalem Israel
Summer Time - a.k.a. Daylight Savings Time
Correct for TT #532
Ranges are for THU-THU, 7 - 14 Elul Elul, August 15 - August 22
Candle lighting - 6:47pm
(Earliest (Plag) - 5:59pm)
Havdala - 8:01pm (Rabbeinu Tam - 8:38pm)
Earliest Shacharit 5:10-5:16am
Sunrise - 6:04-6:08am
Sof Z'man Kri'at Sh'ma 9:23-9:25am (8:34-8:37am)
Sof Z'man Shacharit - 10:30-10:30am (9:57-9:58am)
Chatzot (halachic noon) • 12:43½-12:42pm
Mincha Gedola (earliest Mincha) 1:18-1:16pm
Plag Mincha 6:00-5:53½pm
Sunset 7:28-7:20pm (7:23-7:15½pm)
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the
eastern horizon (where the sun rises) consists of the Hills of Moav across
the Jordan River, which are approx. at the same elevation as Jerusalem
Sunset, on the other hand, is given for an elevation of 825m and, in
parentheses, as if at sea level. There are different opinions as to which
sunset time should be used for halachic purposes. We present both times.
The deadlines for the SH'MA and the
Shacharit Amida can be calculated in two ways. Either considering the day to
be from sunrise to sunset or from dawn to stars out. The first way of
reckoning is known as the opinion of the GR"A, and is the first time given
in each case. The second method is known as the Magen Avraham, and is
presented in parentheses.
Aside from candle lighting and havdala, the times are presented as a range,
from the current Thursday of the issue of Torah Tidbits until the coming
Thursday, a span of 8 days. Days between the two Thursdays can be determined
by interpolation (which means: a method by which to estimate a value of
between two known values - this is something that people above a certain age
might remember from high school trigonometry and logarithms, but younger
people who went to school during the calculator era might not be familiar
with).
It is usually wise to "pad" the times with a minute or two in the "play it
safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two
before the given time. But, better to not light candles until a minute or
two after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual
aspects of the Jewish Calendar, thereby better fulfilling the mitzva of
HaChodesh HaZeh Lachem...
With the Molad of Elul occurring last Thursday evening at about 6:50, the
first opportunity for Kiddush L’vana was Sunday, August 11th (according to
Minhag Yerushalayim, i.e. three full days after the Molad). Seven-day people
have their first op on Thursday evening, August 15th, and those who say K.L.
only on Motza’ei Shabbat will have their first op on Motza”Sh, Aug. 17th,
the eve of the 10th of Elul. With Motza”Sh so “early” in the month, many
people will wait for then, even if in other months they would say K.L.
during the week. The preference for saying K.L. on Motza’ei Shabbat is
because K.L. is considered to be “Greeting the Divine Presence”, and one is
dressed and perfumed nicely on Motza”Sh.
Reminder: When saying K.L., check that the moon is there and clear of
clouds, but do not face the moon while saying K.L. lest it appear that we
are praying to the moon (G-d forbid).
A Sheep is a Sheep, but an Ox is a Bear (too)
The Torah prohibits wearing garments made of wool and linen woven together.
This, of course, is the (well-known) prohibition of Shaatnez. What about
camel hair, is that prohibited to mix with linen? No. How about wool and
cotton? No, that’s okay too. What about a tapestry of wool and linen to hang
on the wall? That’s okay. Perfectly all right. Not only are these three
questions not problematic on the Torah level, none of them pose Rabbinic
issues either. They aren’t even the subject of Chumra (stringency). Wait,
what about weaving Shaatnez garments for sale to non-Jews? That must be
forbidden. No. D’rabbanan? Not even. (You’d just have to make sure the
garments won’t be worn by a Jew.)
Get the point? The Torah prohibits
wearing wool and linen garments. That’s it. Wool is wool; a sheep is a
sheep.
So far, we’ve been working with D’varim
22:11. Let’s now go one pasuk earlier. D’varim 22:10 prohibits plowing with
an ox and a donkey harnessed together. Can I use a horse and an ox? No. How
about an ox and a donkey pulling a wagon together? No. What about a bear and
a giraffe tethered together in the pre-circus parade through town? No. Not
even that. Chumra or Rabbinic prohibition? Neither. Torah violation. The
Torah in D’varim 22:10 prohibits tying a bear and a giraffe together.
Because an ox is a giraffe and a donkey is a bear and plowing is parading
and pulling a wagon. By definition of the pasuk.
Let’s get this straight. Wool is wool, but an ox can be a bear? 22:11 is
specific. Exclusive. Not generalized. 22:10 is exactly the opposite. The
pasuk and the mitzva is completely generalized. And not be Rabbinic decree.
More than that. Torah law.
How can two almost identical p’sukim be so different in scope? And how do we
know that one pasuk is exclusive and the other is inclusive?
The answer is as simple as it is profoundly significant. ORAL LAW.
When G-d dictated to Moshe the prohibition of ox and donkey together, He
explained to Moshe the range of the mitzva and its applicability to other
incompatible animals and other actions besides plowing. The Torah was just
using a common example. And when He dictated the following pasuk, G-d
explained to Moshe the severe limits of applicability of Shaatnez. And those
explanations of the Written Word are a major part of the Oral Law, embodied
by the Talmud (and other books of Rabbinic Literature).
It is IMPOSSIBLE to correctly under- stand Torah without the combination of
the Written and Oral Law.
What does YOM mean in the Torah? Daytime, as opposed to nighttime? Yes.
Sometimes. The full 24 hours of a day? Yes. Sometimes.
How do you know which? Torah Shel B’al Peh, the Oral Tradition.
Does BEN mean son, as opposed to daughter? Or does it mean child of either
sex? Yes and yes. Sometimes. (In the matter of YIBUM - also this week’s
sedra - the word BEN incorrectly rendered can change a mitzva into a capital
offense - these are not trivial issues.) The Oral Torah gives us the
answers.
The “other” main function of the Oral Law is to clarify Rabbinic Law.
Together with the two facets of D’Oraita (Torah Law), we have the Package
Deal of our commitment to Torah-true Judaism.
From our side, we can meet this commitment by having complete trust and
confidence in the Chain of Tradition, by believing in the full scope of
Revelation at Sinai, and by having Emunat Chachamim.
Sedra-Stats
49th of the 54 sedras; 6th of 11 in D'varim
Written on 212.8 lines in a Sefer Torah (rank: 21)
44 Parshiyot; 2 open, 42 closed (rank: 1)
110 p'sukim - ranks 28th (5th in D'varim)
1582 words - ranks 23rd (5th in D'varim)
5856 letters - ranks 26th (6th in D'varim)
Slightly larger than average p'sukim; below average for D'varim. Overall, an
average-sized sedra. But...
Mitzvot
74 of 613 mitzvot 27 positives, 47 prohibitions
Ki Teitzei has the most mitzvot, most positive mitzvot, most prohibitions
and most parshiyot of any sedra in the Torah.
Aliya-by-Aliya Sedra Summary
[Numbers] refer to Sefer HaChinuch's mitzva-count
Kohen - First Aliya - 12 p'sukim - 21:10-21
The "beautiful captive": A Jewish soldier must resist the "normal"
temptations of battle, but is permitted to take a captive woman only
according to the approved Torah procedures [532].
This is not an ideal situation; commen-
taries consider this to be one of the mitzvot that is a "concession to the
base inclinations of a man" in the heat of battle. Nonetheless, these
mitzvot are part of a reality of Jewish Life (in different times, perhaps)
and they do tell us (even today) something about the difference between
armies of the world and the Jewish army. We are not supposed to behave like
other people - even in the "heat of battle".
My brother tells of Lebanon during Sh’lom
HaGalil that he and some buddies went into a grocery store, each taking
several items off the shelf and bringing them to the checkout counter. The
owner of the store stood behind the counter, cowering in fear. What do you
want, he asked in trepidation. To pay, our soldiers responded. And so the
astonished storekeeper got to see firsthand the difference between the
Jewish Army and the rest of the world. (He adds that he found a certain
product with a Hashgacha from the States, that wasn’t even available in
Israel.)
If he decides after the one-month waiting
period not to marry her, he must release her without abusing or humiliating
her [533,534].
A man may not favor the son of his
beloved wife over his firstborn from a "less-loved" wife. (Implication from
the juxtaposition of these two topics is that marrying for the wrong motive
likely leads to a "hated wife".)
This passage is the source of the
firstborn's inheritance. Ramban counts two mitzvot here - the positive
command to give the firstborn a double portion and the prohibition of not
giving it to him. Rambam and the Chinuch include the rules of the firstborn
as part of the laws of inheritance from Parshat Pinchas and not separately
here. This is just one of many examples of different countings among the
Sages who attempted to identify the traditional 613 mitzvot.
[SDT] The Vilna Gaon sees a hint to the
double portion of the B'chor in the letters of the word B'CHOR: BET-KAF-RESH.
Each letter is double of the letter before it - BET is double ALEF, KAF is
double YUD, REISH is double KUF. (No other letters are like that.)
The "rebellious son" is warned by his
parents to mend his ways. If he con- tinues to defy them, violates certain
mitzvot, engages in a specific sequence of actions, and if he is of a
specific age and at a particular stage of physical development, and his
parents are healthy, normal, and deemed to be on equal levels of character,
then, and only then, would it be possible to execute him as a "Ben Sorer
U'moreh". Although it is (almost) impossible to reach that ultimate point -
and sources indicate that there never actually was a case of "the rebellious
son" - this portion of the Torah serves as a stern warning to wayward
children AND their parents! Some mitzvot seem to be intended primarily as
deterent and Mussar.
Levi - Second Aliya - 9 p'sukim - 21:22-22:7
Those executed by stoning were hung after death [535] for a brief period
before sunset. They were then buried [536] with the hanging post to avoid
extra embarrassment to the Divine image in which we were all created.
The hanging of the body after execution
(in some cases, not all) serves as a deterrent for others and is part of the
atonement process for the soul of the guilty party.
Using "Kal VaChomer", we are taught that burial, in general, and "as soon as
is feasible", in particular, is the proper procedure for the dead [537].
Note that although the Torah here speaks only of the executed "felon", the
mitzva from the Torah includes burial of all Jewish dead. This is not a
Rabbinic deduction, extension, or legislation - it is part of Torah Law -
the Oral Law.
One is required to return identifiable
lost objects to their rightful owners [538], even if doing so is difficult.
One cannot ignore this responsibility [539] even if it is easier to just
leave the object alone.
Technically, the laws of LOST & FOUND
apply to possessions of fellow Jews. However, with the potential for Kiddush
HaShem and its opposite, depending upon what one does, it is important to go
out of one's way to return a lost item to a non-Jew as well.
Nor may one ignore a fellow's beast of
burden that has collapsed under its load [540]. One is required to help his
fellow load his animals [541].
Sefer HaChinuch points out that this
mitzva-pair apply to other animals, not just donkey, and they apply to
people as well. If you see a fellow human over- loaded with what he/she is
carrying (or trying to carry), it is a mitzva to help out.
Men and women may not interchange apparel
[542,543] nor do certain things that are specific to the opposite sex.
Targum Yonatan on this pasuk defines male
apparel as the mitzvot of Talit and T’filin. Since these mitzvot are WORN,
and not just performed, he considers them specific male mitzvot that women
may not fulfill. Many other authorities disagree and consider women to be
exempt from these two mitzvot, but not forbidden to them.
When one happens upon a (kosher) bird's nest (in the wild), it is forbidden
to take the mother bird alone or with her eggs/chicks [544], but one may
(must? this is the subject of a dispute with a decidedly kabalistic flavor)
take the eggs/chicks if one first sends the mother bird away [545]. This is
an enigmatic mitzva that defies logic. It is shrouded in mysticism, more so
than most mitzvot.
Although our Sages attribute kindness to
animals as the reason (or part of the reason) for some mitzvot - e.g. not
muzzling an animal that is working with food, helping to unload a beast of
burden, not plowing with an ox and a donkey together - they (our Sages) warn
us against attempting to attribute kindness and mercy to this mitzva of
SHILU’ACH HAKEN. If not muzzling an animal is an act of kindness, then it
should apply to kosher and non-kosher animal alike. And it does. But
Shilu’ach HaKen does not apply to non-kosher birds. That alone (there are
other factors) says that there is more to this mitzva than meets the eye. If
you catch animals in the wild for a zoo, can you take an eagle mother and
her chicks together? It isn’t forbidden by Shilu’ach HaKen, but does that
mean it’s permitted? Maybe it is forbidden because of Cruelty to Animals.
Can you take eggs away from an ostrich’s nest after chasing away the mother
bird? No [544,545]. It might be permitted and it might be forbidden. We
cannot tell because we don’t know the whole story with this mitzva-pair.
Shlishi - Third Aliya - 29 p'sukim - 22:8-23:7
One is required to build a protective fence around one's roof [546]. One
must remove all safety hazards from one's property [547].
Oral law defines these mitzvot as more inclusive than just one's roof.
Rabbinic law, "taking the Torah's lead", extends "safety & health" rules to
many areas. E.g. Primary smoking aside (a strong case can be made to
consider this health/life threatening practice a Torah prohibi- tion), it
should be obvious that smoking in the proximity of others violates the
essence of mitzva #547.
Regarding this mitzva, Rambam says that a
person may not tell others: "Don't tell me what to do; if I want to risk my
health or life, it's my business". This is punishable by MAKAT MARDUT. This
is something to keep in mind when you decide to "talk to" your favorite
smoker.
One may not plant mixed grains in a
vineyard [548], nor may one eat the resulting products [549].
Note: Sometimes, one may benefit from the
result of a forbidden mixture. E.g. a mule may be used, even if produced in
violation of the prohibition of cross- breeding. As opposed to this mitzva
of "K'lai Kerem", which is forbidden across the board.
Plowing with ox and donkey together is
forbidden, as is the tying together of any non-compatible animals (or
humans) for any purpose [550].
Rambam holds that the Torah prohibits any
combination of a kosher and non- kosher animal, based on the fact that the
Torah's example is one of each. Rambam says that combinations of two kosher
or two non-kosher animals is forbidden by Rabbinic law. Many authorities
challenge the Rambam's distinction and say that it is all Torah law.
Do not wear Shaatnez (garments of wool
and linen together) [551]
...put tzitzit on all four-cornered garments that you wear.
(As a mitzva, tzitzit was counted
previously, but its juxtaposition to Shaatnez here is an example of a
positive mitzva that overrides a negative; a linen garment may have woolen
tzitzit attached - this applies only when all aspects of tzitzit are
observed, i.e. T'cheilet.
Extra note: Rambam bans wearing Shaatnez
in Tzitzit, lest one fall asleep or forget to remove the garment at night,
when one is exempt from Tzitzit and would be in violation of Shaatnez. This
is a rabbinic prohibition of something the Torah permits)
It is a mitzva to marry according to
Jewish Law and for the husband to write a K'TUBA for his wife with various
promises and assurances [552].
If a man had falsely accused his
(betrothed) wife of infidelity, he may not divorce her (unless she so
desires) [553,554]. Penalties are also paid to the girl's family for the
insult.
The court must carry out the punish- ment
of "stoning" when required [555].
Both consenting parties to a forbidden
relationship are culpable. However, if it is possible to consider the woman
an unwilling partner, then she must not be punished. We must not punish
anyone who might not be responsible for their action [556]. This is the
source of one of Pirkei Avot's principles: Give everyone the benefit of the
doubt.
A man who forces himself on an unmarried
maiden must pay a fine to her father. If the girl wants to be married to the
man, he must marry her and never divorces her (unless she insists).
[557,558].
A man may not marry his father's former
wife.
Certain types of castrated men have
marriage restrictions [559] as do "mamzerim" [560].
Amonite and Moabite males may not marry
into the "Congregation of G-d" [561], because of the cruel, inhospitable
behavior of those two nations towards Israel. Nor may we ever offer those
two nations peace as an alternative to war, as is required of other enemies
[562].
Note that the Torah is giving a reason
for a mitzva, something that it rarely does. However, it is precisely the
reason that allowed our Sages to declare Ruth the Moabite to marry into the
Jewish Nation.
R'VI'I - Fourth Aliya - 17 p'sukim - 23:8-24
OTOH, converts from Edom and Egypt are not to be discriminated against, but
can fully integrate only from the 3rd generation on.
A military camp must be kept spiritually
and physically clean. Sanitary facilities must be provided outside the camp
and soldiers must be equipped with appropriate tools for maintaining proper
sanitation [566,567].
An offshoot of this mitzva: entry to the
Temple Mount (which has the halachic status of the Levite camp - reference
here is to the area where the Beit HaMikdash and its courtyard DID NOT
occupy) by people with certain types of ritual impurity is forbidden [565].
Conceptually, we must realize that G-d's
presence among us is affected by our moral behavior. Thus, these mitzvot
have ramifications to Jewish society as a whole, and not merely in a
military setting.
A slave who has escaped his master and
run to us for protection, may not be returned. Nor may we abuse a slave who
seeks haven in E. Yisrael [568,569].
Prostitution is forbidden [570] and its revenues may not be used for sacred
matters [571]. (Some consider sex between unmarried partners part of mitzva
#570.)
Although interest on personal loans may not be taken from a Jew, it is
acceptable (and correct) to lend to non- Jews with interest [572,573]. This
is so because society in general accepts the reasonableness of charging
moderate interest on loans. Since a non-Jew can charge a Jew interest, the
Torah gives us permission to take interest from them. Usury, loan sharking,
would be recognized as a "universal" wrong- doing; the ban against any
interest is a special spiritual requirement of the Jew.
Pledges to the Temple must be redeemed
within the cycle of the three festivals [574].
It is advisable to refrain from making
promises, but once made, a person must keep them [575]. (Hatarat N'darim
provides an "out" for certain ill-advised promises.)
Chamishi - Fifth Aliya - 6 p'sukim - 23:25-24:4
Workers are entitled to eat of the food they are working with [576], but may
not take extra without permission [577]. Workers mustn't reduce their
efficiency by eating on the job [578].
We see a beautiful balance in the area of
Torah Law as it relates to boss- worker relations. On the one hand, the
worker is allowed to eat from that which he picks. On the other hand, he
cannot do this while he is actually working, as this would reduce his
efficiency, thereby short-changing his boss. On the other hand, the boss
must provide breaks during the day, when the worker is allowed to eat. On
the other hand, the worker may not take any of the fruits home with him,
without permission. Talmudic law adds to this list for both sides. Boss may
not take advantage of worker, and worker may not take advantage of their
boss.
If a married couple wants to end their marriage, it must be done with a
proper "get" [579]. If a divorcee has remarried, and is subsequently widowed
or divorced, she cannot remarry her first husband [580].
Shishi - Sixth Aliya - 6 p'sukim - 24:5-13
A man is exempt from military service during the first year of his marriage
[581], during which time he is to see to it that his wife is happy [582].
One may not take vessels used for
preparing food as a security against a loan [583]. We must be sensitive to
the needs of the borrower.
Kidnapping and selling the victim is a
capital offense. Kidnapping was already prohibited by Commandment 8, LO
TIGNOV (i.e. stealing a person). That was the "warning"; this is the
"punishment". Both are needed.
We must not remove signs of "Tzora'at"
[584].
Always remember what happened to Miriam.
[Although Rambam and Chinuch do not count this "remember" among the 613,
other mitzva-counters do.]
We must not be overly forceful in the
taking of a security from a poor person who has borrowed from us [585]. We
must not withhold that which has already been taken from him; if he needs
it, we must return it to him [586,587].
Sh'vi'i - Seventh Aliya - 28 p'sukim - 24:14-25:19
We may not take unfair advantage of our less-fortunate workers. A day-
laborer must be paid on time [588].
Close relatives may not testify against
(or for) one another in criminal cases [589]. There is also the implication
here that a person will not be punished for deeds of his parents or
children.
One must not pervert justice even on
behalf of an orphan [590].
Securities for a loan must not be taken
from a widow [591].
Our experience in Egypt is to be
remembered as the motive for many of these "sensitizing" mitzvot.
That which is forgotten in the fields
after harvesting must be left for the poor; one should not return for it
himself [592,593].
The punishment of makot (whipping) is to
be administered by the courts to those found guilty of sins punishable
thusly, but care must be exercised not to exceed the required number of
lashes [594, 595].
Do not muzzle an animal when it is
working with food [596].
The widow of a man without children is
forbidden to marry anyone [597] until... She either "marries" her
brother-in-law (Yibum) [598] or the relationship is broken by chalitza
[599], in which case she may marry anyone else.
If person "A" is pursuing "B" to kill
him, we have an obligation to save B's life even if it means killing A
[600]. We cannot show mercy to the pursuer (A) [601]. If it is possible to
stop "A" without killing him, we must do so - to kill him in this case would
be an act of murder.
(Not only may one not use false measures,
but) mere possession of false dry or liquid measures or weights is forbidden
[602]. Honest weights and measures is one of the pillars of society; G-d
despises those who cheat in business.
The final portion of the sedra is Zachor.
We are commanded to remember what Amalek did to us on our way out of Egypt
[603]. The Jewish People as a whole are commanded to destroy the remnant of
Amalek from this world [604]. We must never forget Amalek [605].
Technically, these mitzvot apply to the specific Amalek nation. The idea,
however, must be extended to the Amalek-types that have plagued us
throughout Jewish history. These final 3 p'sukim of the sedra are reread for
the Maftir. (They also make up Parshat Zachor. Baal Korei and congregation
should have in mind the mitzva to remember Amalek. Even though the Sages
fixed a time for this mitzva, it is essentially an untimed mitzva. Asking
the Baal Korei to have kavana for the mitzva of remembering Amalek is
particularly apt this year, since more than 12 months will pass between the
last time and the next time we hear Parshat Zachor. We should remember
Amalek at least once a year.)
Haftara - 10 p'sukim - Yeshayahu 54:1-10
This is the 5th of the 7 haftarot of consolation. It prophesies an end to
the Exile, a reconciliation between the People of Israel and G-d. G-d is
likened to the husband of His estranged wife, Israel. The couple will
reconcile, so to speak. G-d says that the Exile is to Israel as the Flood
was to No'ach. He promises no more exile. No more anger. The Exile was
temporary. His Love is everlasting.
Rabbi Jacobs notes (in his A Haftara
Companion) that the sedra has many references to husband and wife and that
the haftara heavily uses the image of husband and wife to describe the
relationship between G-d and Israel.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 149 • AGENTS (part 2)
We are continuing on in our lessons concerning agents. That is, the
principal Levi has appointed Shimon, to be his agent to transact business on
Levi's behalf.
Failure to comply with instructions
What if Shimon, the agent fails to do
that which Levi instructed him to do on his behalf?
For example, the principal, Levi, gives
Shimon $100 and instructs his agent Shimon, to purchase 100 bushels of wheat
at $1 a bushel, which is then the price of wheat. The principal informs the
agent that the principal wants to buy the wheat because he thinks the price
will rise and the principal will make a profit on the price rise. The agent,
Shimon, fails to purchase the wheat. Thereafter, the price of wheat rises to
a price of $1.50 a bushel, causing a loss of anticipated profits to the
principal, Levi, of $50. Is there liability by Shimon to Levi?
There are several possibilities in the
halachah regarding the possible liability of the agent:
(1a) The agent, Shimon, is not a paid
agent of Levi but rather gratuitously agrees to follow the instructions of
Levi, the principal, to buy wheat for Levi, because he, Shimon, is going to
the market in all events. Or,
(1b) The agent, Shimon, is paid to work
for the principal, Levi, as a worker and Shimon gets paid for the time that
he works. But, Shimon was not hired for the specific purpose of buying wheat
for the principal, Levi. In both of these instances (1a) and (1b) the agent
has no monetary liability to the principal. He may be called to task by the
principal for having failed his moral responsibility to the principal.
(2a) Assume, however, that the agent,
Shimon, was employed by the principal, Levi, as a purchasing agent to
purchase wheat. Or,
(2b) Shimon was a private contractor who
contracted to purchase the wheat for the principal, Levi. Shimon failed to
purchase the wheat. In both of these instances
(2a) and (2b) the agent, Shimon, is
liable for the loss of profit incurred by the principal for not having the
wheat to sell at a profit.
Resigning the agency
Assume that Shimon, after being appointed
as agent by Levi to purchase wheat on Levi's behalf, Shimon wishes to resign
his agency and no longer be an agent of Levi? Rather Shimon wishes to
purchase the wheat for himself, Shimon. What are the rights of the parties?
(3a) Shimon can so inform Levi, and the
agency is terminated. Once the agent notifies the principal, the response of
the principal is not relevant since the principal can then communicate with
the seller not to sell he wheat to the agent. Even if it is impossible for
the principal to notify the seller not to sell to the agent, it does not
alter the law. The agent's notification to the principal rescinding the
agency prior to performing the act of acquiring the wheat, effectively
terminates the agency and the wheat thereafter purchased by Shimon, belongs
to the agent, Shimon, the resigned agent.
What if Shimon, the agent does not notify
Levi, his principal, that Shimon wishes to terminate the agency? Two
criteria have to be present to terminate the agency without Levi's
knowledge, so that the wheat that Shimon purchases will belong to Shimon. (i)
The agent, Shimon must make such an announcement in the presence of others,
that he is buying the wheat for himself, (as long as Shimon makes a
statement prior to performing an act of acquisition that he is acquiring the
goods on his own behalf, it is an adequate statement); and (ii) Shimon must
use his own money. If either one of these two criteria are lacking, Shimon
will remain Levi's agent and the wheat purchased by Shimon will belong to
Levi. There are several possibilities.
(3b) Assume that the principal Levi gave
the agent Shimon $100 and instructed the agent Shimon to purchase 100
bushels of wheat at $1 a bushel. Thereafter, Shimon, not in the presence of
the principal Levi, states that he, Shimon, is terminating the agency, and
is purchasing the wheat for his own account. Levi is not aware that Shimon
seeks to resign as an agent. If the agent Shimon uses the moneys belonging
to the principal Levi, the wheat belongs to the principal Levi. Only one
criterion was met, the announcement was made. But the second criteria of
Shimon using his own money was not met. Thus the wheat belongs to Levi.
(3c) Shimon used his own money to
purchase the wheat. But the agent, Shimon, did not make the statement to
anyone that he is rescinding the agency and purchasing the goods for
himself, the goods belong to the principal, Levi. Since only one criteria
was met, namely that Levi used his own money, the wheat belongs to Levi. The
second criteria of Shimon making the announcement that he rescinds the
agency was not met. If Shimon uses his own money, then the principal Levi
owes the agent the money that the agent advanced.
(3d) However, if the money used by Shimon
belongs to the agent, Shimon, and the agent, before making the purchase,
announces that he is no longer the agent of the principal, Levi, and is
purchasing for his own account the wheat will belong to the agent, Shimon.
Assume that when the agent, Shimon, gives
the money to the seller, Yehudah, Shimon states that he is acting on behalf
of the principal, Levi. As soon as he has made such a statement to the
seller, he can no longer rescind the agency even if he uses his own money.
(There is also a contrary opinion.)
Thus as stated above, when both criteria
are met (i) the agent Shimon announced that he is terminating the agency and
(ii) uses his own money to purchase the wheat, the wheat belongs to Shimon.
However, Levi can legally proclaim to the members of the community that
Shimon is a fraudulent person. There is a difference of opinion among the
authorities as to whether the principal can have the agent labeled a fraud
only if the principal was specific as to the item to be purchased, such as
wheat, but if he was not specific, then the agent cannot be labeled a fraud.
Some authorities hold that in any event, whether or not the principal was
specific as to what to purchase, the agent can be labeled a fraud. However,
if the seller would not sell to the principal but is willing to sell to the
agent, the agent may purchase for himself in the first instance and is not
labeled a fraud. Similarly, if the agent knows that the seller is an
overpowering person and the principal would not enter into negotiations with
the seller, but the agent is fearless and purchases for his own account, he
is not labeled a fraud.
The agent, Shimon, acting on behalf of
the principal Levi purchases wheat from the seller, Yehudah. Yehudah made a
mistake in the weight or price and Shimon gained hereby. The agent must make
restitution and if he was aware of the mistake made by the seller, the agent
must do penance,. Assume that the seller cannot be located or died without
discoverable heirs. The agent does not share with the principal the
erroneously obtained merchandise or the lesser price paid. If the mistake
was not discovered until the goods arrived to the principal, the entire
ill-gotten gain belongs only to the principal. The agent must make
restitution and do penance as does any robber. We are here concerned only
with the relationship between the principal and agent.
The subject matter of this lesson is more
fully presented in Volume VI Chapter 182 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.
Education of Children
Our parsha contains the laws of the “ben sorer”, the rebellious son. The sad
fate of this youngster draws our attention to the commandment of educating
children. In particular, the Mishna learns from the verse “He doesn’t listen
to our voice” (Devarim 21:20) that there has to be a degree of agreement and
correlation between the father and mother; this raises the question of what
distinctive contribution each parent should make to the child’s education.
Although youngsters are not fully
obligated in the commandments until the age of bar or bat mitzva, younger
children are also expected to fulfill the commandments according to their
ability and understanding. Their parents are obligated to raise them in the
ways of the Torah, so that when they become independent they will be fully
capable of carrying out the Law.
This obligation is known as the
commandment of “chinukh”. Today we usually translate this word as education
or instruction, and this seems to be one meaning it has in Scripture. When
Avram had to save Lot from his captors he sent out his “chanikhav”, his
disciples. (Bereshit 14:14.)
In other places in the Torah the word
would be better translated as “inauguration” or “dedication”. For instance,
the Torah mentions the chanukha of the altar (Bamidbar 7:10), and this is
the source of the name of the Chanuka holiday. Also mentioned is the
chanukha of a new house. (Devarim 20:5.)
Both senses of this word find expression
in the rules of chinukh. Parents need both to teach the child how to perform
the mitzvot, and also accustom the youngster to actually carry them out.
On the education side, parents are called
on to say grace after meals for their children, in order to teach them how.
This doesn’t accustom the child to the mitzva, because the child is not
himself saying the blessing and an adult can’t fulfill the obligation to say
grace by having someone else say it, unless that other person also ate (SA
OC 167:19.This does not apply to adults - Mishna Berura 167:93, see Rosh
HaShana 29b.)
Another example is fasting on Yom Kippur.
Young children are educated to fast a little bit, for a period of time that
makes them conscious of the fast but is not oppressive. This teaches them
but doesn’t “inaugurate” them in the mitzva, which is only fulfilled if no
food is eaten from sunset to the following nightfall (Yoma 82a, SA OC
616:2).
Yet in other places we find that children
must fulfill mitzvot exactly as adults do. For example, our Sages learned
some of the rules of sukkah from the sukkah which Queen Heleni built to
accustom her sons to this mitzvah (Sukkah 2b and Ritva). And the Mishna
Berura rules that the four species given to a child should be completely
kosher – although the child can learn how to hold and wave them even if
there is a slight defect (Beur Halakha 657).
Another example: The Talmud relates that
Shamai made a sukkah for his infant son (Sukkah 28b). This initiates the
child into the performance of the mitzva, but doesn’t teach him anything.
Difference between Children & Adults
Which of these two aspects, education and inauguration, is more important?
It seems that there is a difference between children and grownups. Regarding
children, education is the most important thing. We see this from the case
where there is a conflict between the two aspects, namely saying a blessing
for someone who is unable. In this case saying the blessing encourages
education but contradicts inauguration; we just learned that we say a
blessing for a child but not an adult.
For a child, we say the blessing because the most important thing is
education. In time, the child will learn to apply his or learning in
practice.
But for adults, who are already
obligated, the most important thing is the actual performance of the mitzva.
So while it is important to educate adults, this cannot generally supercede
their actual obligation. Indeed, for an adult allowing “teaching” to
supercede “doing” can have a negative educational message, because it may
seem to diminish the importance of actual performance of the commandments.
Active and Passive Education
According to many authorities, the principal responsibility for educating
the children is on the father; the mother’s obligation is much less (see
Magen Avraham and Machatzit HaShekel, Orakh Chaim 353:1). We can understand
this distinction slightly differently: We may say that the father is charged
with educating the child actively, and the mother passively.
While the education of children is a
paramount value, ultimately the child must teach himself. An essential part
of any educational process is to allow the person to internalize what he or
she is being taught, to try it out, to see how it fits the individual
personality. This aspect is compromised when the educator is constantly
looking over the shoulder of the student and checking his or her behavior.
We could say the while the father is charged with the active education of
the child, the transmission of specific knowledge and values, the mother is
charged with the passive aspect, supervising the child as he or she
experiments with learning and internalizes it in a personal and relevant
way.
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 communityin 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...
We felt it was time to take a break from
doing what we've been doing and explain what we've been doing. As we, at
Eretz Hemdah, as part of the OU, Ask the Rabbi service, receive questions
and answer them, one could say that this corner is for modern responsa
literature. However, this is very misleading as we hope to explain.
Throughout the years, there have been two basic types of questions which
have been posed to rabbis. Many millions of questions have been asked orally
by congregants to their rabbis, with their answers lost for the most part to
history. When a local rabbi felt that a question or issue was over his head,
either in complexity or in gravity of consequences, he would send a letter
to a recognized posek, explaining the situation from a rabbi's perspective,
and , sometimes, suggesting an analysis and conclusion for which he seeked
approval. This rabbi to rabbi correspondence was often saved, and some of it
has come down to us as "Responsa Literature."
We have been privileged to offer such a
service, which began under the guidance of our mentor, Harav Shaul Yisraeli,
and has been published to date in four volumes of Bemareh Habazak in a style
we felt was appropriate for the times.
With the advent of the internet service,
a new situation, with its related challenges, arose. The inquirer is neither
someone whom we know from our community or we can see, nor is he a rabbi
whom we know personally or by reputation, who can put the situation in the
perspective we would like before we answer. Often the question comes to us
specifically because the inquirer is looking for total confidentiality, and
we cannot ask to many questions. And thus, sometimes we cannot answer the
question in the type of definitive halacha l'ma'aseh manner which may be
desirable. Often, there is a kind of psychological or sociological detective
game to try to determine, if possible, what some of the underlying issues
and circumstances which might affect the bottom line. Is the question asked
out of curiosity or out of distress? How will the content and even the tone
of the response affect the person? Who wants information and who wants
inspiration?
To you, our readers of Hemdat Yamim and
Torah Tidbits, these personal types of questions we do not, as a rule,
share. Usually, they are either not included (realize, that anyway we
receive around 30 questions a week). Other times, their personal touches are
altered so that the question could have been asked by anyone (and the answer
applies to as broad a spectrum of Jewish society as reads these
publications, which is nowhere near as broad a spectrum as those who send
questions). A person's sensitive question should not stare him in the face
in shul, even if his name has been omitted.
Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
Jews who do not dance with joy over the fact that they are Jews lack
gratitude to Heaven. They evidently have never heard the blessing: “Thank
you, G-d, for not making me a heathen.” — Rabbi Chanoch Henich of Alexander
One can tell whether a person has accepted the yoke of Heaven by the sound
of their song. — Rabbi Nachman of Bratslav
Pride and Modesty must be like garments: Sometimes you put them on and
sometimes you take them off.
But you should never have them simply for the sake of having them. — Rabbi
Yisrael of Plotsk
Rite & Reason by Shmuel Pinchas Gelbard
It is customary from the beginning of Elul until Yom Kippur to mention in
one’s correspondence the blessing”K’TIVA VACHATIMA TOVA, May you be
inscribed for a good year (Be’er Heitev).
(or G’MAR CHATIMA TOVA, after Rosh
HaShana)
Reason: This is alluded to in the verse: VA-YISH’ALU ISH L’REI’EIHU L’SHALOM”
[“They inquired as to each other’s well being”]. The first letters of these
four words rearrange to spell the word ELUL. VA-YISH’ALU [“And they asked”]
- this means they shall inquire and solicit good wishes for each other. This
is similar to the verse in Tehillim (27:4) ACHAT SHA’ALTI MEI’EIT HASHEM
[“One thing that I request of Hashem”].
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
When R’ Yechiel, the grandson of R’ Baruch of Medzhibozh, was a young child,
he asked his grandfather, “If HaShem knows everything, why did he call out
to Adam after his sin and say, ‘Where are you?’” R’ Baruch listened, but did
not answer.
Some time later, R’ Baruch asked the
little Yechiel, “Would you like to play hide-and- seek?” The little boy was
delighted and ran away to hide. He waited and waited, but his grandfather
didn’t come to look for him. Finally, he gave up and left his hiding place.
His grandfather, he saw, was sitting at his desk, and had not even tried to
look for him. Little Yechiel burst into tears. “Grandfather, you forgot all
about me! You never even tried to look for me!”, he wailed.
“This”, said R’ Baruch, “is the answer to
your question. Of course HaShem knew where Adam was. Adam, however, had
committed two sins: by eating the fruit of the tree and by trying to hide
from HaShem. Had HaShem not gone ‘to look’ for Adam, he would have not been
able to survive because of his shame. By ‘looking’ for Adam, HaShem gave him
the opportunity to again make contact with Him, so that he could once more
face his Creator.”
MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA •
one more on MARSUPIALS
AND THAT’S ALL (for marsupials... for a while at least.)
Here he is in the cartoon form that Looney Tunes introduced back in 1954.
Some animators were brainstorming back then about coming up with an opponent
for Bugs Bunny. Someone made the comment that combining the work of many
cartoonists over years of work, practically every animal has already been
used, except the Tasmanian Devil. That casual remark, and curiosity led to
one of the most popular Warner Bros. characters. But let’s take a look at
the real thing.
The Tasmanian devil (Sarcophilus harrisii) cannot be mistaken for any other
marsupial. Its spine-chilling screeches, black color (with some white
markings), and reputed bad-temper, led the early European settlers to call
it The Devil. Although only the size of a small dog, it can sound and look
incredibly fierce.
The world's largest surviving carnivorous marsupial, the devil has a
thick-set, squat build, with a relatively large, broad head and short, thick
tail. Large males weigh up to 12kg, and stand about 30cm high.
Babies are born after only 21 days gestation period, and only four young can
be accommodated in the back-facing pouch; the others do not survive. Only
2-3 of the four survive the additional four months of development in the
pouch. TDs start breeding at the end of their second year. They live about
7-8 years.
TDs are mainly scavengers, feeding on whatever is available. Powerful jaws
and teeth enable it to completely devour its prey - bones, fur and all.
Wallabies, other small mammals, birds, reptiles, amphibians, insects...
Carcasses of sheep and cattle provide food in farming areas. Devils maintain
bush and farm hygiene by cleaning up carcasses... This is beneficial in that
harmful (to livestock) fly-infestations are prevented. Its gaping yawn,
scary sounds, and a foul odor give the impression of aggression, but are
often signs of fear and/or bluff. Not the cutest of animals, but part of
Creation, nonetheless.
WHAT’S IN A NAME?
ELUL - ALEF-LAMED-VAV-LAMED - is Rashei Teivot (initial letters) of 57
4-word sequences in the Tanach, most of which do not “speak to us”. But
several do.
The famous phrase from Shir HaShirim, ANI L'DODI V'DODI LI, describes the
relationship between G-d and the People of Israel.
In D'varim we have: And you shall circumcise ET L'VAV'CHA V'ET L'VAV of your
offspring... These words speak to the task of T'shuva during Elul.
In Megilat Esther we find the mitzva of giving gifts (of food) from ISH
L'RE'EIHU U'MATANOT LA'EVYONIM. This highlights the interpersonal aspect of
the T'shuva process, which we dare not neglect.
In Divrei HaYamim we have our declaration: And now, our G-d, we acknowledge
and thank you and praise Your glorious Name - modim ANACHNU LACH U'M'HAL'LIM
L'SHEM tif'artecha - this points to the significance of prayer during this
special month.
In Yirmiyahu's prophecy of G-d's accepting our T'shuva and returning us from
the exile, G-d promises to return ISH L'NACHALATO V'ISH L'ARTZO - each
person to his Heritage and his Land.
One more... we have a thrice-repeated phrase that describes two korbanot,
each of which addresses a different aspect of sin. ECHAD L'CHATAT V'ECHAD
L'OLAH, one as a Sin Offering and one as a Burnt Offering. The former
sacrifice is part of the process of seeking atonement from G-d for acts that
were in inadvertent violation of certain sins. The latter is for the wrong
kind of thoughts, and sometimes for the non-fulfillment of positive mitzvot.
UMAL HASHEM ELOKECHA ET L'VOVCHA V'ET L'VOV ZARECHA L'A'HA'VA ET HASHEM
ELOKECHA B'CHOL NAFSHICHA L'M'AAN CHAYECHA
Not only do we have the mitzva and opportunity to do T’shuva during Elul
(and all year round), but HaShem promises to help us and our children come
to love Him with all our heart and soul. This is part of the mutual
relationship we have with HaShem, especially during Elul.
Our best work is done when we are well-prepared or not prepared; our worst,
when ill-prepared. From A Candle by Day by Rabbi Shraga Silverstein
Humbling lesson in (not) judging other people
I was in a hotel in Netanya earlier this week, and at Maariv one night,
Shacharit was announced for 8:00 o’clock the following morning - a nice
civilized vacation time. The minyan did not materialize, however, and the
few of us who showed up had to daven in private. Where were several people I
had seen the night before. Could they have slept so late as to have ruined
the minyan prospects of the rest of us? In fact, we found out, several
guests had been up at 4:30am for S’fardi Slichot. Another reminder not to be
CHOSHEID B’CH’SHEIRIM (suspecting the innocent), and to give people the
benefit of the doubt.
From the Desk of the Director
Among the various laws in parshat Ki Teitzei concerning our relationship
with our fellow man, we find the following instruction: "You shall not see
your brother's ox, sheep, or goat cast off and hide yourself from them: you
shall surely return them to your brother" (Vayikra 22:1).
Ramban notes that rather than referring
to an animal that strayed from the path (cf. Shemot 23:4), this verse
concerns animals that ran so far away that their return is a burden for the
finder. In essence, we are not to ignore the bothersome task of locating the
owner and returning the animal (and all lost property, cf . Vayikra, 22:3).
The Talmud (Bava Metzia 27a) asks why, among the various examples mentioned
in the text, the Torah specifically itemizes the 'ox', 'sheep', and 'goat.'
Various reasons are given, but of the sheep the Gemara records: "[Of]
'sheep' in connection with a lost article - according to all [rabbinical]
opinions - there are unanswerable difficulties!"
Perhaps, then, as we approach Rosh
Hashana, we should give some thought to the Maharsha's suggestion (end,
Tractate Makkot) that 'sheep' is a euphemism for the lost people of Israel
dispersed in Galut. Daily we struggle with this 'unanswerable difficulty'
and beseech Hashem to return all His 'lost property' to its rightful
domicile. Perhaps He is waiting for us to invoke the psalmist's plea: "I
have gone astray like a lost sheep. Seek out your servant, for I do not
forget your commandments" (Tehilim 119:176).
Shabbat Shalom, Menachem Persoff, Director, Israel Center
Towards better Davening and Torah reading
Column #40. Contents of this weekly column are (mostly) 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.
This week’s sedra: KI TEITZEI LAMILCHAMA
AL now watch this next word, meaning “your enemies”, O-Y’VECHA. Not OY-VECHA.
Yes, it’s the old SH’VA NA after a long vowel, where the letter-vowel is its
own syllable and the letter with the SH’VA NA begins the next syllable, not
finish the previous syllable. It’s come up many times before. It’s just that
some are tougher than others to recognize as mispronounced, and to change to
the correct pronunciation. The word in one form or another is in the AMIDA.
First syllable is O, not OY. SHOVEIR O-Y’VIM... Of course, if one OYs his
Os, then forget this distinction.
I thought of a way to help us (you know
who we are - the ones whose native English caused us - isn’t it great to
find someone or something to pin the blame on - to mispronounce many types
of Hebrew words) to better pronounce words with DAGESH CHAZAKs in them.
Let’s try SHABBAT. This is review, but it’s a new way to look at it. The two
syllables are SHAB and BAT. Yes, there is only one BET. But the DAGESH
doubles it and sends one BET to close the first syllable and the second one
to open the second syllable. Now, think of it this way. SHAB and BET are two
consecutive words, but different from two real consecutive words. With
M’CHAL and LANU (from the S’LACH LANU bracha of the weekday Amida) you are
supposed to pause between the words to avoid the two LAMEDs from merging
into one. Not, M’CHALLANU, but M’CHAL quick pause LANU. In the case of the
presnted two words, SHAB and BAT, you want to say them without a pause, so
that the two BETs merge into one (which they are, which it is). SHABBAT. But
you should feel the BET get a little “thicker” than reguar BETs.
Here are two subdivisions of the DAGESH
CHAZAK issue, that night prove helpful to focus upon. The first is the
DAGESH CHAZAK that often follows a HEI HAYEDIYA, the definitive article.
BARUCH ATA HASHEM, CHONEIN HADDA’AT. Knowledge. DA’AT. THE knowledge.
HADDA’AT. We think it’s supposed to be pronounced as it would be in English.
HA (the) DA’AT. When, in fact, the DAGESH KAL that’s in the DALET in DA’AT,
becomes a DAGESH CHAZAK in HADDA’AT and the syllables are HAD and DA’AT
mearged as above into HADDA’AT, with a thickening of the DALET. ...M’VAREICH
HASH no pause SHANIM. Thickening of the SHIN. HATOV SHIMCHA... HAT and TOV,
DAGESH CHAZAK in the TET, blend the two TETs as if they are one (which they
are), resulting in a thickening of (and a slight lingering on) the TET.
The other subdivision to pay special
attention to is the DAGESH CHAZAV in a letter with a SH’VA NA under it.
D’VARIM. EILEH HADD’VARIM. That’s HAD and D’VA (and them RIM). Here you have
to watch out for HA-D’varim as well as HAD-VARIM. It’s HAD blend into
D’VARIM. The DALET sounds thicker and the SH’VA NA gives a very short vowel
sound to the DALET.
V’AL ZIKNEI AMM’CHA BEIT YISRAEL. Your
nation. AMM’CHA. Thick MEM. SH’VA NA. Not AM-CHA (which is the natural way
many people will read the word). And also not A-M’CHA (less natural, but
equally mispronounced). AM, the first syllable. M’CHA, the second syllable.
Don’t separate them as if they were two words. Let them fuse together.
AMM’CHA.
Let’s sum thing up this way. For those
unfamiliar with and unaccustomed to DAGESH CHAZAK, the only way to work on
it is to daven and bench from a siddur (and bencher). Davening by heart just
won’t work. Once in a while, a DAGESH CHAZAK will change the meaning of a
word, but even when it doesn’t, it is still nice to pronounce things
correctly. <mtc>
Parsha Pix
Very busy sedra this week. The ParshaPix can be used to go over the sedra
with your children and/or Shabbat guests. There should be something for
everyone. You can vary the level by the way you ask questions about the
different elements in the PP. Many of the parts of this week’s ParshaPix
relate to more than one component of the sedra.
Take the tank, for example, in the upper-left. Aside from the opening words
of the sedra, When you go out to war against your enemy... there are several
other mitzvot and parshiyot devoted to different aspects of battle.
The warning lights are just that: One’s obligation to prevent accidents from
happening in his house by making appropriate repairs and construction
necessary to avoid hazardous conditions.
The boot looks like an army boot, but here it stands for CHALITZA, the
divorce-like ceremony that breaks the YIBUM situation.
The bird’s nest is for the mitzva of SHILU’ACH HAKEN. This mitzva alone can
generate much discussion at the Shabbat table.
The couple under the CHUPA points to several mitzvot in the sedra.
The Pyramids remind us of our lives in Egypt and of the Exodus, both of
which we are commanded to remember.
The toilet bowl alludes to the mitzva to keep a military camp clean by
providing sanitary facilities. What is particularly noteworthy - and it is
up to you to make the point with your family and guests - is that a toilet
bowl can appear as part of a Parshat HaShavua and mitzva discussion.
The tree with the single apple reminds us not to pick of trees and fields
bear, but rather to leave some produce for poor people.
The finger with the string tied around it is to remind us of the many
reminders contained in the sedra - What happened to Miriam, Amalek, and
more.
The gravestone is a reminder of the mitzva to bury our dead, and as soon as
is feasible.
Donkey is another example of something that appears repeatedly in several
contexts in this sedra. See how many you can find.
The uneven barbells stand for the prohibition of having (or using) unfair
weights and measures.
The key is for KI TEITZEI and the many other KIs in the sedra.
The timeclock is for the mitzva to pay wages on time and for the other
employer-employee mitzvot in the sedra.
One may not tie an aardvark and a goat together.
and the grogger is for Amalek at the end of the sedra.
It’s probably impossible to go over the sedra thoroughly in one sitting, but
do some of it with your children for the best of Quality Time possible.
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 alsopresentedfor call-in solution on Torah Tidbits Audio
(Arutz-7, Thursday night). The best solution set submitted each week (there
isnt always a best) wins a double prize a CD from Noam Productions and/or a
gift (game, puzzle, book, etc.) from Big Deal
Last week’s (SHO-F’TIM) TTriddles:
[1] Adam Schiff's domain
[2] Three identical sets of identical twins all from the same twenty-fourth
[3] The Chafetz Chayim's Four Questions
[4] Some of the HEIs text come from here
Plus two PPPs in the ParshaPix
And the envelope please...
[1] We’ve asked this one in the past in different forms. Adam Schiff is the
character that Steven Hill played on the popular TV series Law & Order from
1990-2000. According the the information of
www.imdb.com, he is one of
very few Orthodox Jews in movies or TV. He was Peter Grave’s predecessor on
the original Mission Impossible, which he left because they
couldn’t/wouldn’t) accommodate his Shabbat observance. Oh, the TTriddle.
Just this: Law & Order is a close approximation of SHO-F’TIM V’SHO-T’RIM.
[2] This one should have been worded better, but the answer is ANOCHI-ANOCHI,
the pair of identical twins that open the Haftara of Sho-f’tim. Curiosity as
to other occurrences (if any) of this word pair led to two others, also in
Yeshayahu. With 24 books in Tanach, Yeshayahu is one of the 24th of Tanach.
The Haftara seems to have more than a fair share of twin words: ANOCHIx2,
HIT-O-R’RIx2, URIx2, SURUx2.
[3] A personal favorite. I got excited when this one fell in my lap. This
page is being written on Motza’ei Shabbat, so I don’t know if anyone will
solve it, but I hope so. It’s too nice to not be solved by someone. After
the Kohen-Chaplain speaks to the gathered potential soldiers, the Sho-t’rim
ask them four questions: if anyone has built a new house, or planted a new
vineyard, or betrothed a woman - that’s three - let them return home... And
then they added a fourth question aboput people who might be “weak-hearted”.
Rashi tells us that R’ Akiva interpreted this as someone who would not be
able to handle the rigors of battle. R’ Yosi HaGalili says it refers to
people who fear that their sins will cause them to fall in battle. Rashi
adds that this is why the sinner returns together with the other three types
who are exempt from battle, so he will not be embarrassed. And here’s why
the TTriddle refers to these as the Chafetz Chayim’s Four Questions. They
each start with MI HA-ISH (or U’MI HA-ISH). As in MI HA-ISH HE- CHAFETZ
CHAYIM...
[4] This was a reference to the texts of the two stanzas of L’CHA DODI that
begin with the letter HEI, much of which comes from the Haftara of SHO-F’TIM.
In the ParshaPix, there are two elements that were not explained with all
the other parts of the ParshaPix. They became part of the TTriddle set.
First are the three chess knights of the same color. Since each player in
chess gets two knights (a.k.a. horses), three is an excess of horses -
something forbidden to a king of Israel.
And then we have the string of single digits with one of them missing. If we
call the numbers by their Yiddish names, the string of numbers represents NO
FEAR, referring to the prohibition of fearing a false prophet and not
bringing him up on charges before the Sanhedrin because of that fear.
This week's TTriddles:
[1] Who to whom and to whom & who?
[2] Impossible to have kavana for it
[3] Uncle-nephew, no. Father-son, yes. Brother-brother, no. Brothers,
yes.Vicuna-chamois, no.
[4] The literal of the figurative from K'doshim is in Ki Teitzei
[5] Piano, Florida, Alan, and...
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Re: The Israel Center and Torah Tidbits
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The Officers of the Orthodox Unionand the Officers of NCSY’s Ben Zakkai
Honor Society join the Board and Staff of theSeymour J. Abrams • Orthodox
Union Jerusalem World Center in saluting Rabbi David CohenDirector-General
of the OU in Israel, 1999-date; National Director, Orthodox Union,
1972-1974; Associate National Director of NCSY, 1968-1972; on his election
as anHonorary Member of theBen Zakkai Honor Society: Rabbi Dr. Tzvi Hersh
Weinreb, Executive Vice President of the Orthodox Union; Harvey Blitz,
President of the Orthodox Union; Mandell I. Ganchrow, MD, Chairman of the
Board, Orthodox Union; Seymour J. Abrams, Master Builder & Benefactor, SJA-OU
J’lem World Center; George & Ilse Falk, Founding Builders and Benefactors of
the OU Israel Center; Avery Newmark, Chairman, Ben Zakkai Honor Society;
Vivian & David Luchins, Advisors, Ben Zakkai Honor Society; Yitzhak Fund,
President of the OU Israel Center; Rabbi Emanuel Quint, Senior Vice
President of the OU Israel Center; Menachem Persoff, Director, OU Israel
Center; Harvey Wolinetz, OU Chairman, Israel Center
Rabbi Cohen will be formally inducted at the 8th annual Ben Zakkai Dinner to
be held IY"H on Sunday evening, February 2, 2003 in New York City
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according to Jewish law There is a registration fee of 200nis per case No
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been processed and "invitations" have been issued. The Beth Din is now in
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Special Greetings for a happy, healthy,prosperous, peace-filled year to our
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K’tiva VaChatima Tova
Center miscellany
Dr. Henry Goldblum will resume his biweekly Jewish History lectures on
Monday morning IY”H after the Chagim.
Follow through on the TT Readers’ Survey: Letters and a token of
appreciation were all sent out this past week; we’ve even started to receive
some “return to sender” pieces in the mail.
Last week in this column, we thanked (without names) the several teachers
who substituted for other teachers who took some time off. We thank them
again, and we want to add for the information of Israel Center participants
and Torah Tidbits readers that most of our weekly classes are heald every
week throughout the year. We do not have vacation in the vocabulary of our
Torah classes. People might take vacations. Teachers might take vacations.
Center participants might be away from time to time... but Israel Center
programs, shiurim, classes, and lectures B”H go on and on and on...
We’re more than half way to our optimum number for the upcoming Shabbaton.
If you would like to participate in this last Shabbaton of the year 5762 and
prepare spiritually for the upcoming year of 5763, then don’t wait too long.
Call now and reserve your places, or you might only be able to be
wait-listed.
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 pressing2 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 assistyou 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.
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 orthe Israel Center.
The next Israel Center In-House Shabbaton - Shabbat Parshat
Nitzavim-Vayeilech, August 30-31 (one week before Rosh HaShana) on the theme
of Slichot & Rosh HaShana; Shiurim and Divrei Torah from several guest
speakers • We will be davening Mincha at 5:30pm Candle lighting not before
5:46pm (PLAG), 200NIS per person (hotel accommodations extra) • non-mem, add
20NIS; Limited number of participants • Reserve your place NOW; Major
shiurim on Friday night (approx. 9:00pm), Shabbat after Kiddush and Shabbat
Afternoon; Divrei Torah, Drasha, Tidbits, mini-shiurim... and more • a Great
way to relax before the “holiday crunch”, and preparespiritually for Rosh
HaShana at the same time. You deserve it.
LAST CALL
Wednesday, August 21 • Two Shuls, a Bakery... and more; Tour of 2 famous
beautiful synagogues; Grand visit to Angel's Bakery, largest bakery in the
Mid-East, (see the 30m oven that just last week bakedthe largest challah in
the world - 20m long) and Oter Yisrael, where we will be shown how
Tefillin,Sifrei Torah, Mezuzot, Megillot and more are written. ;
9:00am-1:00pm (approx.) • 36NIS per person (non-members 50NIS) • Bus leaves
from the Israel Center
Wednesday, August 28, • Visit the famous Chagall (windows)at the Hadassah
Ein Kerem Synagogue; Grand tour of Beit Yad Sarah guided tour, film and
special visit to our guidance, resource, and exhibition center (model
apartment). You will marvel at their many volunteer projects; Enjoy a
delicious mehadrin lunch at their restaurant • 9:00am-1:00pm • price:
65/75NIS
Tuesday, September 3, The Temple Institute; Vessels of Beit HaMikdash &
video and... “Mul HaKotel”Models of the Mishkan and the Beit HaMikdash with
Esther Shlisser; Then continue with Esther Shlisser to the Kotel Tunnelsfor
a most moving and inspiring tour • Limit 30 participants so register
immediately(meeting point will be told to participants) • price: 50/60NIS
Wednesday, September 11, Go around Jerusalem’s outskirts during Aseret Y’mei
Teshuva; Ramat Rachel: Palaces and Prophecy; Beit Meir: art & mysticism,
wine production and tastingChavat HaShabbat - learn about the original 39
Melachot; Scroll of Fire; Mount Scopus Overlook; Depart: 8:00am, return
6:30pm (approx.) • Bring your own lunch; Guide: Esti Herskowitz
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 accomodate you with any of your requests.
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 accomodate you with any of your requests.
Inbal, Jerusalem, thru August • MIDWEEK 2-night package: 1150NIS per couple
B/B; WEEKEND: 1620NIS per couple, all Shabbat meals,, breakfast Sunday
morning
Mt. Zion Hotel, Jerusalem, thru August • MIDWEEK 2-night package: 960NIS per
couple, one night H/B; one night B/B
Sheraton-Plaza, Jerusalem, Valid thru August • 2-night weekend package
(THU-FRI or FRI-SAT), F/B for Shabbat, other day B/B - 1740NIS
Sheraton Four Points, Jerusalem, Midweek, 3-night package: 965NIS per couple
B/B
Paradise Negev, Be’er Sheva, valid thru August; 520NIS per couple per night,
H/B, no minimum
Sheraton Moriah, Tel Aviv, Midweek thru August, 2-night package: 996NIS per
couple b/b
Dan Pearl, Jerusalem, Midweek, 2-night package: 960NIS per couple B/B
King Solomon, Tiberias, Midweek: 610NIS per couple H/B per night
Renaissance, Tel Aviv, valid August 18-22 & 25-29, Midweek, 2-night package:
1060NIS per couple B/B; Shabbat Shuva, Sep. 13-14, 620NIS per couple, F/B;
Sukkot - 510NIS per couple per night, H/B
The hotel is on the beach, has an indoor pool, gym.Shabbat elevator •
Rabbanut kashrut
Carlton, Nahariya, valid September 19-29; Sukkot, 750NIS per couple H/B per
night
Sheraton-Moriah, Dead Sea, valid September 1-5; Midweek, 530NIS per couple
H/B per night
Club Inn, Eilat, valid August 25 - September 1; Holiday Village Villa (up to
6 people) 630NIS per night (min. 3 nights)
Princess, Eilat, valid September 1-5, 2-night package, 1270NIS per couple
B/B
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 TT532
"Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor
non-mem. Life members, 5NIS (except for programs of/with other
organizations). No one will be turned away for lack of ability to pay.
(Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for
Israel
FRIDAY
Ki Teitzei 5:45pm - “Early Shabbat” minyan withMincha before Plag (5:59pm)
and Kabbalat Shabbat after Plagin the Wolinetz Family Shul - OHEL SHMUEL (at
the Israel Center) ; Ki Tavo 5:40pm • Nitzavim-Vayeilech (Shabbaton) 5:30pm
SHABBAT DAY
Shabbat afternoon (Ki Teitzei), August 170th, 5:00pm (Mincha at 6:00pm),
Pirkei Avot with Rabbi James I. Gordon commemorating the Shloshim of Herman
E. Gordon z"l
Motzei Shabbt, August 17, 9:30pm • Hineni Jerusalem invites you to a lecture
in solidarity with The Victims of Terror and the Needy; Guest Spreaker:
Rebbetzin Esther Jungreis, Author of A Jewish Soul on Fire & The Committed
Life; Teacher of the world’s largest Torah class; Requested donation of
NIS20, exact change please.; We request that you do not bring babies.;
Rebbetzin Jungreis will also be speaking in in Efrat on Monday Aug. 19th.;
For more information contact Hineni 02-6243407
SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda
Warhaftig
10:30am(women) • Rosh Hashana Machzor • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Men who are looking to do some serious learning...
Shiur in Minchat Chinuch by Rabbi David Zitter, 10:00am, SUN-THU
Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU
Shiur in Makot 3rd perek by Rabbi Hillel Ruvel, 4:30pm, SUN-THU
All shiurim take place in the Israel Center's Ganchrow Beit Midrash one
flight up
SUNDAYS 8:00pm at the Israel Center • Problem Solving Theater; Presented by
Merkaz Menucha - Serenity Center in conjunction with Young Olim United and
the Israel Center; A unique opportunity! An improv group that goes beyond
entertainmentCreative & workable solutions to your very own problems
Receive valuable & confidential advice from trained therapistswhile being
entertained at the same time! • 20 NIS (10 NIS members of Young Olim United)
MONDAY
9:15am • Excursions into the World of Nevi'im (the Prophets) Mrs. Pearl
Borow
N'SHEI LIBRARY 10:00-12:30
10:30am (men &women) • Rambam’s 13 Principles of Faith • Rabbi Zev Leff
11:36am (AUG 19) (women) ELUL: How to change our Inner Swords into
Plowshares • Aviva Nissim
Dr. Henry Goldblum will resume his biweekly Jewish History lectures IY”H
after the Chagim
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in
Tanach and Jewish Thought
4:00-5:00pm: Shiur in Megillat Rut with Rabbi David Derovan
8:00pm • Curing the Jewish Heart; Lecture series by AM SEGULA on Lessons
from History & Zionism, Speaker: Eli Yosef
Monday, August 19, 8:00PM • Root & Branch Lecture, in cooperation with the
Israel Center; "Jerusalem of Gold: Environmental Alchemy"; Speaker:Mrs.
Naomi Tsur, J’lem Branch Director, Society for the Protection of Nature in
Israel; Coordinator, Sustainable Jerusalem Coalition, nis25 per person •
Information: rb@rb.org.il
TUESDAY
9:00am • Pathways to Teshuvah • Dr. Hayim Abramson
9:55am • In-Depth Comprehension of the Holiday Tefillot • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi 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
N'SHEI LIBRARY 11:15-12:45
ON HOLD UNTIL AFTER THE CHAGIM11:45am • Chabad insights into Parshat
HaShavua and the Actualia of Our Time (women only) • Raizel Zisk
August 20, 8:00pm • Lecture and actual meditation, Might lead to a regular
Jewish Meditation group if their is interest with Yaakov Gerlitz
WEDNESDAY
9:30am Towards a More Meaningful Davening Experience - Yamim Nora'im
Davening (Please bring a Rosh HaShana Machzor) Dr. Joel Luber
10:30am • “The Eleventh Plague, TWINS” because their hearts were softened
for more Evelyn Haies, (Alan Romm resumes IY”H in September
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your
life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in
Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS
members/25NIS non-members
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets -
Rambam's Guide for the PerplexedNow studying: Ordering the Mitzvot and their
"reasons"
Ramban's Commentary on the Torah and its WellspringsNow studying: "The Tree
of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
THURSDAY
Sometime in the morning • Shiurim while you fold Parshat HaShavua and/or the
Calendar • Various presenters
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation
for the first session • Qualified nutritional advisor on hand •
Elisheva999-6479
Note: The Men's & Boys' Choir led by Yisrael Shwarzstein is in recess until
after the "Chagim"
8:00pm • The Book of Sho'f'tim • Reb Yosef Schreiber
Thursday, 8:00pm (and Mon. 8:00pm) • Curing the Jewish Heart, AM SEGULA
Lecture series on Lessons from History & Zionism; Speaker: Eli Yosef
Thursday Aug. 22, 7:30pm • Sponsored by Kids4Kids • Is there Healthy
Grieving? How to deal with your friends', neighbors', and your own losses
during these traumatic times.; Workshop by New York's renowned Cecelia
Sacharow, Clinical Psychologist specializing in Bereavement Counseling
FRIDAY
9:00am • In-Depth Pirkei Avot • Rabbi Chaim Eisen
WILL RESUME TOWARDS THE END OF THE SUMMER • Avrom Silver Jerusalem College
for Adults Fall Program 5762 (2001 - 2002) At the Israel Center
ON SUMMER RECESS 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
Upcoming at the Israel Center
Motza’ei Shabbat, August 24th 9:30-11:30pm • “Those were the Days”; An
evening of Music, Humor,and Nostalgia with Ruach Uno a.k.a.Howie Kahn; Join
us for an unforgettable trip back in time via Jewish music of the ‘60’s and
‘70’s,Israeli classics, period trivia, and American folk songs • 35/40NIS ;
This show is similar to the one Howie gave on Motza’ei Shabbat Nachamu BUT..
different from the fantastic, wonderful shows of last winter
Tues. Aug. 27, 8:00pm, Rabbi Sholom Gold on A Yiddishe Momma: Rachel Imaynu
Yomaim Nora'im Seminar - 20 shiurim and lectures: Tues. Aug. 27, Wed. Aug.
28, Tues. Aug. 29 - call for details
FIRST SLICHOT • Motza’ei Shabbat, August 31,9:30pm • Pre-Slichot Shiur by
Rabbi Nachman Kahana, Rav of Chazon Yechezkel, the Young Israel of the
Moslem Quarter • 10:30pm, Traditional Slichot with Chazan Gerald Epstein
with explanations in English • 12:00am, Pre-Slichot Shiur; by Rabbie Eddie
Abramson • 12:40am (after CHATZOT), Traditional Slichot with Carlebach
Flavor with David Holstein
OU ISRAEL CENTER Seymour J.
Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi David Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org - website: www.ou.org/torah/tt
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b'Yisrael are assisted by grants from The Jewish Agency for Israel
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