Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #509 Ranges are for THU-THU, 16-23 Adar 5762 (February 28-March 6, '02) For sunset, first time takes into account the elevation above sea level of Jerusalem, 825m (the times in parentheses do not take elevation into account). Sunrise is without elevation (because Jerusalem's eastern horizon is unbroken mountains at approx. the same elevation as Jerusalem) For the deadlines of Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out.) Candle lighting - 5:01pm (Earliest - 4:25pm) Havdala - 6:16pm (Rabbeinu Tam - 6:50pm) Earliest Shacharit 5:18-5:10am Sunrise 6:08-6:00am Sof Z'man Kri'at Sh'ma 8:59-8:54am (8:15-8:10am) Sof Z'man Shacharit 9:57-9:54am (9:27-9:23am) Chatzot (halachic noon) 11:51¾-11:50am Mincha Gedola (earliest Mincha) 12:22-12:21pm Plag Mincha 4:24¼ - 4:28pm Sunset 5:41-5:46pm (5:36-5:41pm) 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... Adar, as the last month of the year, is also the preparatory month for the "first of the months of the year" that follows it — Nissan. From the mishna in Sh'kalim, we see that the month was used to collect the Silver Half-Shekels from the people, so that communal needs of the Beit HaMikdash could be purchased from the new fund for the coming Beit HaMikdash year. In the time of Sanhedrin, past and future, it is during Adar that the decision is (usually) made about postponing Nissan (and thereby, Pesach) by intercalating (adding an extra month) to the current year. This too is a function of Adar that indicates its role as Preparer for Nissan. And then there is the statement in Shulchan Aruch that one should start reviewing the laws of Pesach 30 days before the Chag. It's really more than that. Our whole attention turns towards Pesach at this midpoint of Adar. Getting the house ready, making plans, doing shopping, inviting company, giving extra Tzedaka, (see Rite & Reason, page ), gaining new insights into the Hagada, preparing to make the coming Pesach your best one yet, from many different angles. R' Elazar ben Azarya's Question Purim and Pesach are not coincidentally a month apart — they are specifically a month apart (even if that requires moving Purim into the second Adar, when the year has two). The official reason is K'DEI LISMOCH GEULA L'GEULA, in order to juxtapose Redemption to Redemption. But it is more than the Geula theme that links Purim with Pesach. Especially in our minds. There is a question raised about the celebration of Pesach that Hagada commentaries link to the famous Mishna in which R' Elazar b. Azarya questions the saying of the third portion of the Sh'ma at night. That passage contains the mitzva of Tzitzit, which is a day-related mitzva (disputed), and a reference to remembering Y'TZI'AT MITZRAYIM, which he thought should also be a day-related mitzva, based on the wording of the pasuk in the Torah. (Shimon) Ben Zoma “darshens” the phrase KOL Y'MEI CHAYECHA, all the days of your life, including nighttime because of the inclusive KOL. The Sages add that the KOL also includes the days of Mashiach. Some commentaries also apply the concept of days and nights to apply to good times and bad times. When Jews enjoy relative peace and tranquility in Israel (and perhaps elsewhere too), that would be "day". When we are oppressed, enslaved, persecuted, or any combination of the above – that's our nighttime. The question for Pesach is, do we celebrate ZMAN CHEIRUTEINU, the time of our freedom, only when we live free lives, as individuals and as a people, or even during other "nights" of Jewish history and life? The question is (equally) applicable to Purim (and Chanuka, for that matter). If Jews in Nazi concentration camps questioned the appropriateness of celebrating Pesach (in any form they were able to manage), then might we also challenge the significance of celebrating the victory over and redemption from those who desired to destroy every man, women, and child, the nation of Mordechai, when we are constantly subjected to acts of terror by people who are either our neighbors or live within our borders? The answer for both Pesach and Purim is YES. Neither was meant to be a fair-weather holiday. We observe them in day or night conditions. Not only that, but we can even see additional aspects to the celebrations in our darker periods. Purim and Pesach are not just joyous celebrations of what happened a long time ago (2357 and 3314 years ago respectively), but they are also here to inspire us, encourage us, and prompt us to pray for G-d's help and kindness for our current situation. Sedra-Stats 21st of 54 sedras; 9th of 11 in Sh'mot Written on 245.17 lines in a Sefer Torah, ranks 8th 14 Parshiot; 10 open, 4 closed 139 p'sukim - ranks 10th, 1st in Sh'mot 2002 words - ranks 5th, 1st in Shmot 7424 letters - ranks 8th, 1st in Sh'mot Large sedra in general plus relatively long p'sukim Add a 1-parsha, 22-pasuk, 342-word, 1271-letter, 3-mitzva Maftir, and you'll have a better picture of this Shabbat's Torah reading. Statistics on Parshat Para Aduma, in honor of the Red Heifer Steakhouse & Bar Para is the Maftir of Ki Tisa (41.8% of the time), Vayak-hel (alone, 3.3%), V-P'ku (18.1%), Tzav (16.3%), Shmini (20.5%). MITZVOT Contains 9 mitzvot; 4 positive and 5 prohibitions Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch. Kohen - First Aliya - 45 p'sukim - 30:11-31:17 There are three sedras that have fewer p'sukim than the first Aliya of Ki Tisa. It's the longest First Aliya in the Torah, by far (but not the longest for Monday, Thursday, previous Shabbat Mincha reading, since we don't read all of the first Aliya on those occasions). The reason it is so long is so that the episode of the Golden Calf will be in the second Aliya, which is read by/for a Levi - the only one who need not be embarrassed by the story of the Calf. The first 6 p'sukim of the sedra are the portion of the Mitzva of the Half- Shekel [105], which we read as the Maftir for Parshat Shkalim, three weeks ago. The half-shekel was used to count the People and to create the fund for the purchase of communal offerings throughout the year, as well as other spiritual needs of the community. The half-shekel was required of males from age 20 and up. It was optional for women. (Since the half-shekels were used to count the standing army, it was necessary to keep separate records of a woman's optional contribution. Nonetheless, women could participate in this mitzva.) Although Kohanim were also required to give a half-shekel, they were not forced by the courts in the way that non-kohanim were, as a courtesy to their standing and function in society Sh'kalim were NOT accepted from non-Jews. (There were funds in the Beit HaMikdash to which a non-Jew may contribute, but NOT the half-shekel. It is sort of like membership dues in Klal Yisrael - for members only.) Collection took place in Adar, so that the fund would be ready for Nissan, the beginning of the "Beit HaMikdash year". The mitzva applies during the time of the Beit HaMikdash, at which time even Jews living abroad were required to contribute. Without the Beit HaMikdash, we do not actually perform the mitzva, but we have commemorative practices, namely the reading of Parshat Sh'kalim and the giving Zeicher L'Machatzit HaShekel before Megila reading. Remember: Today we don't give Machatzit HaShekel, we just commemorate it. This is an important distinction. We can say that participation in the mitzva of the Half-Shekel indicated that a person wanted to be part of Klal Yisrael, thereby including the individual in the atonement of the People. [SDT] The Midrash says that G-d took a fiery coin from under His Heavenly Throne, showed it to Moshe Rabeinu, and told him: Like this shall they give. What can we learn from the image of a fiery coin? Commentaries say that just as fire can be destructive if misused, but can be very useful and beneficial if used properly, so too is it with money. Perhaps money is (or can be) the "root of all evil", but it can be used for charity and acts of kindness, the purchase of beautiful sacred objects, hiring teachers of Torah, providing a lifestyle that is conducive to Torah study... The next portion deals with the Laver (KIYOR) and its stand (KANO), for the Kohanim to wash their hands and feet before their sacred work [106]. A kohen who does not wash (sanctify) his hands and feet before doing "service" in the Beit HaMikdash is liable to "death from Heaven" and the korban he has brought is invalid. What might this say to us? Our Sages have commanded us to wash our hands before eating a bread-meal. (This "Rabbinic Mitzva" is attributed to Shlomo HaMelech and his Sanhedrin.) There are several p'sukim in the Torah that are considered to be the inspiration for the mitzva to wash our hands. This is one of them, based on the famous concept that our (food) table is like the Altar. We are challenged to elevate the mundane act of eating and invest it with a spirituality which is the hallmark of Judaism and a Torah way of life. The comparison between the Altar and our dining table is responsible for several customs, including salting the HaMotzi and removing or covering the bread knife (not necessary on Shabbat, according to sources) for Birkat HaMazon, not sitting on a table, and more. And, before we approach our "Altar" to serve G-d, we too wash our hands. Just like the Kohen. Not with the same penalty for not washing properly, (thank G-d). Could you imagine a Heavenly death penalty for not washing for HaMotzi? No. But the comparison SHOULD prompt some serious reflection on our part, and hopefully, an improvement of the way we relate to this everyday mitzva. Basically, the point is to be inspired by the same p'sukim in the Torah that guided our Sages, and to recommit ourselves to Torah, mitzvot, halacha, and Jewish practice. Back to washing our hands. First, are you careful about washing for HaMotzi? You should be. You are? Good. Are you careful to dry your hands BEFORE washing, so that the water has its intended purpose of removing ritual impurity in the best way. It might seem like a small matter, but there are opinions that washing wet hands does not fulfill the mitzva properly. And do you properly dry your hands after washing? And do you complete the bracha before your hands are completely dry? That too is important. Are you careful not to interrupt between washing and HaMotzi? Of course. Good. You don't talk until after HaMotzi (until after the first swallow of the HaMotzi). But silence is also an interruption (less severe) and one should try to minimize the gap between washing and HaMotzi. It's not always practical, but it can be done. The point is, to THINK about what we do and why we do it, and HOW we do it. Washing for HaMotzi is an example of a mitzva that is easy to take for granted, to go on "automatic pilot". But if we do, we'll be missing so much. Let's wash better, bench better, daven better, do mitzvot better, treat each other better. Let's be thinking and feeling Torah Jews all across the board. Next follows the command to take specific quantities of various spices, mix them with olive oil, and prepare the special "anointing oil". The Kohen Gadol and kings of Israel are to be anointed with this oil [107], as were the sacred vessels of the Mikdash. It is forbidden to use this oil for personal use [108], or even to dare dishonor the Mikdash by compounding the special mixture privately [109]. We are next commanded to compound the K'toret, the incense offered twice daily in the Mikdash. The mitzva of K'toret is presented and counted in T'tzaveh; here we have the prohibition of compounding the same formula for personal use [110]. G-d tells Moshe that B'tzalel shall be in charge of the actual construction and fashioning of the Mishkan and its contents. His assistant shall be Aholiav of Dan, and a team of skilled artisans shall join in the work. At this point, G-d reminds Moshe that the Shabbat may not be violated, even for the construction of the Mishkan. (We might have thought otherwise, due to the sacredness of the endeavor, hence, the reminder.) Shabbat is the eternal sign between G-d and the People of Israel. [SDT] Shabbat and Mikdash "rub elbows" several times in the Torah. They complement each other, in that Mikdash represents the Sanctity of Place, and Shabbat represents the Sanctity of Time. One may not build the Mikdash on Shabbat, but the functioning in the Mikdash "pushes aside" Shabbat. And we learn many rules and details for Shabbat from the construction of the Mishkan. There is an equation of sorts, certainly a link established, with the pasuk - My Shabbats you shall preserve, and my Mikdash you shall revere. [SDT] We know that Shabbat steps aside for Piku'ach Nefesh (life-threatening situations) and for Communal Offerings in the Beit HaMikdash (and for testifying for Kidush HaChodesh). That these two items are able to be done on Shabbat, we learn from specific sources in the text of the Torah. That Shabbat steps aside for ANYTHING is learned from the passage here - ACH ET SHABTOTAI TISHMORU. The word ACH - but, however - is generally considered to be limiting. My Shabbats you shall keep, would mean, with no exceptions. ACH - indicates that there are situations when that which is usually forbidden on Shabbat can be done. Again, what the specific things are, are learned from other p'sukim. The ACH here teaches us the general state of affairs - Shabbat can be "violated", under specific circumstances. [Further note. It is not the word ACH that teaches us its meaning. It is our Oral Law and Tradition that teaches us the meaning of the ACH, when it applies and when it doesn't.] Levi - Second Aliya - 47 p'sukim - 31:18-33:11 The longest Second Aliya in the Torah, tied with that of Parshat Pinchas in number of p'sukim, but longer in words and letters. The Torah now returns to telling us of Matan Torah, which was "interrupted" by the portions of the Mishkan. G-d gives Moshe the Tablets of stone... When the People saw (or thought) that Moshe was delayed in returning from Sinai, they feared that they would be leaderless, and they appealed to Aharon to do something. Exactly what he did is the subject of speculation, but his delaying tactic resulted in the emergence of the Golden Calf. Most of the people were confused and did nothing (that was part of the problem), but 3000 men arose and reveled in the Calf. G-d told Moshe to see what the People were doing in his absence. G-d indicates to Moshe that the People are deserving of destruction. Moshe turns and descends the mountain with the Luchot in his hands. When he sees the Calf, the Tablets either slip from his hands and break or he intentionally smashes them (opinions differ). He seizes the Calf, destroys it, spreads its ashes over the water, and prepares a potion for the people to drink. He asks Aharon what happened. He calls to those "who are on G-d's side" and the Leviyim rally to his call and kill those who dared "worship" the Calf. On the next day (the exact sequence of events is debated by commentators), Moshe went up the mountain to continue pleading Israel's case before G-d. G-d promises to punish those at fault. As a result of the Golden Calf, G-d distances Himself from the People. He does, however, reiterate His promise to give them (us) the Land of Israel. The People are distraught by G-d's words. Moshe too removes himself and his tent from the midst of the camp. Moshe remains in direct contact with G-d... and Yehoshua was constantly in the Tent. Shlishi - Third Aliya - 5 p'sukim - 33:12-16 Moshe argues that G-d must remain in the midst of the People in order to demonstrate that He truly chose us. One senses the unique relationship between G-d and Moshe that permits Moshe to speak to Him the way he does. At the same time that our relationship with G-d was changing because of the Golden Calf, Moshe was asking G-d for a more intimate understanding of the Divine Essence. R'vi'i - Fourth Aliya - 7 p'sukim - 33:17-23 G-d agrees to Moshe's request, because of His special feelings towards Moshe. Then Moshe asks that G-d reveal more of Himself to him (Moshe). G-d tells Moshe that such a revelation is impossible, but that Moshe will be able to experience more of G-d's essence. This, with the understanding that it won't be everything. The p'sukim in this portion of very enigmatic. Commentaries try to unravel the mysteries of the portion. Here's a thought... Is it not strange that specifically when Bnei Yisrael is in the midst of a very rough time that Moshe asks G-d to reveal himself to Moshe more than He already has? Perhaps Moshe had a bit of a "spiritual panic" in that G-d, Who had been so close to the people at Sinai was about to distance Himself from us. And Moshe feared that he too would lose out. Mixed with his efforts on behalf of the people, Moshe wants to safeguard and enhance the relationship that he has with HaShem. This will also help in his pleading for the people. Chamishi - Fifth Aliya - 9 p'sukim - 34:1-9 This portion (read on Fast Days) contains the 13 Divine Attributes. One can say that not only did G-d forgive the People for the Golden Calf, but He also gave them (us) the method of approaching Him in prayer. Not only are we to recite these 13 Attributes, but we must emulate as many of them as possible. "Just as He is merciful, so too must we be merciful..." In this way we will KNOW His Attributes, live by them, and not just mechanically recite them. G-d next tells Moshe to cut new stones to replaced the ones he had broken. Moshe again ascends Sinai to receive the Luchot, the Attributes, and Divine Forgiveness. This 40 day period - Elul through Yom Kippur, became days of special approach between G-d and the People. Shishi - Sixth Aliya - 17 p'sukim - 34:10-26 Our position relative to other nations is conditional upon our keeping of the mitzvot. We are forbidden to make covenants with the nations in Eretz Yisrael. Specifically, we are forbidden to eat or drink of idolatrous offerings [111]. All this to avoid falling to their temptations and to avoid intermarriage. We must destroy their idols. We are commanded to keep Pesach in the Spring. In a direct link to the Exodus, we have 3 types of B'CHOR mitzvot - human, kosher farm animals, and donkey. MITZVA WATCH A human B'CHOR must be redeemed. In the case of cow, goat, and sheep, it is forbidden to redeem the firstborn. It must be given as a gift to a kohen, and he must bring it (if it is fit) as a korban. Attempted redemption is forbidden, and results in both the original B'chor and the attempted exchange-animal being sacred. The firstborn of a donkey SHOULD be redeemed (exchanged for a sheep or its value). If the owner refuses to redeem the firstborn donkey, it must be destroyed. This destruction (with no one benefiting from the carcass) is also a mitzva (though less desireable than redemption). Pidyon HaBen applies in our own time, as we well know. So does Pidyon Peter Chamor (donkey). From time to time, we hear of the mitzva being done. Halachically-technically, It is an easy mitzva to avoid, but it should not be bypassed. Kiddush B'chor (of the kosher animals) also applies today, but our Sages insisted that we avoid this mitzva (by bringing in a non-Jewish partner in token ownership of the pregnant animal, so that its firstborn will NOT be sacred). They commanded this because without the Beit HaMikdash, the mitzva cannot be brought to its proper follow-through. Shavuot and Sukkot complete the cycle of the Pilgrimage Festivals; males are required to appear at the Beit HaMikdash (and not empty-handed). This mitzva (and others) guarantees our hold of the Land. Shabbat and the Land's Shabbat, Shmita [112], are mentioned. The Korban Pesach may not be offered while its owner has Chametz, nor may we leave K.P. over to the morning. Bikurim are to be brought to the Mikdash and meat-milk mixtures (that are cooked together) may not be eaten [113]. Rabbinic law forbids eating mixtures of milk and meat even if they have not been cooked together. Sh'vi'i - Seventh Aliya - 9 p'sukim - 34:27-35 G-d commands Moshe to write the Written Torah (and not the Oral Law and explanations, which must be transmitted orally). Moshe spent 40 days and nights on Har Sinai, neither eating nor drinking, during which time, the second pair of Luchot were written. When Moshe came down from the Mountain, he was unaware of the spirtual radiance that glowed on his face. Aharon and the People were afraid to approach Moshe. Moshe called to Aharon and the Leaders of the People, and spoke to them words of Torah and their explanation. Then all the people came to Moshe to be taught what G-d had spoken to him at Sinai. When Moshe finished speaking to the people, he covered his face with a hood (or mask or veil), which he removed whenever he spoke to G-d. He would then transmit those words to the people. This would be repeated over and over again. Moshe would cover his face until each time that he communicated with G-d. Maftir - 2nd Torah22 p'sukim - Bamidbar 19:1-22 The Maftir is the whole chapter on Para Aduma, from the beginning of Parshat Chukat. The preparation of Para Aduma is a mitzva; that a Jew who becomes ritually defiled from contact with a dead body (and will need the potion of the Para Aduma's ashes to become "clean") is a mitzva; and the use of the Potion to "purify" one who is TAMEI (and that the Potion, to a certain extent, renders a TAHOR person TAMEI) is a mitzva. Parshat Para is read on the Shabbat before Parshat HaChodesh which presents us with the mitzvot of Korban Pesach, because the most popular time for ritual purification on the part of the people was around the beginning of Nissan, as part of one's preparation to be in Jerusalem for Pesach and to bring & eat the K.P. The reading of Parshat ZACHOR is definitely a Torah-requirement. SH'KALIM and HACHODESH are considered Rabbinic requirements. Parshat PARA is considered by some to also be a Torah requirement. This means that stricter rules might apply to PARA (as they do to ZACHOR). For example, some insist that a "baby-faced" Bar Mitzva boy should not read PARA (or ZACHOR) unless he has also shown signs of physical maturity. Our Sages consider a 13 year old to be a GADOL. But for Biblical requirements, such as Shofar (and Zachor and maybe Para too), the additional requirement of physical maturity applies. So too in matters of doubt, we are generally allowed to rule leniently for Rabbinic requirements, but must resolve doubts strictly where Torah law is involved. Haftara - 23 p'sukim -Yechezkeil 36:16-38 S'faradim end 2 p'sukim earlier than Ashkenazim The Haftara takes the concept of an individual becoming TAMEI and requiring purification with special water as an analogy for the people of Israel who defiled themselves with the sin of idolatry and other sins, and their (our) need for a purification process with "G-d's spiritual waters of the Torah". The last two p'sukim refer to a multitude of sheep - sheep for sacrifices, sheep of Jerusalem... This is a reminder of the large number of sheep brought to Yerushalayim for Korban Pesach in the Beit HaMikdash. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 126 (part two) • Partition of Real Estate We are continuing the right of one joint owner to sue the other in Beth Din to partition their jointly owned property. The halachah set definite criteria for how much each owner will have to own after it orders partition. If the amount will be small than such minimum amount, Beth Din will not order partition. The part that each receives must be at least four cubits square, or about 49 square feet. (I have used an “amah”, the measure used in halachah, to be twenty-one inches. Many readers will write that Rabbi Feinstein has a measure slightly larger than exactly 21 inches, as does the Hazon Ish. I have used 21 inches since it fits in well with measurements used in the United States. Thus four amoth is 84 inches equaling seven feet.) There are other requirements of area as well, but that is not within the scope of our lesson.) In the case of a garden it must be large enough to sow one quart of seed in each half of the garden after it is partitioned. In the case of an orchard it must contain at least thirty-six trees for each half of the orchard after it has been partitioned. These dimensions are guidelines for land that has high yields as in the Land of Israel. In other lands, Beth Din should determine the dimensions taking into account whether it is economically feasible to work such a parcel of land after it has been partitioned. In the case of personal property, the test is not how big the thing is but rather can it be effectively divided. If there is a disagreement between the parties. then Beth Din will decide if partition can be demanded or the parties must avail themselves with the sell or buy option described in lesson 127. The same applies to living things, such as a cow owned jointly by Reuven and Shimon; the cow cannot be cut in half and therefore partition will not be a remedy but rather the sell or buy option is a solution. Most of us do not own a cow jointly, or even not jointly. Although there were some Jews in America that owned a cow so that they would have Chalav Yisroel. Assume that instead of only two joint owners there are three joint owners. Reuven, Shimon, and Levi who as joint owners own a piece of land containing 150 square feet. Reuven and Shimon own forty percent of the land each and Levi owns twenty percent. If they divide the land Reuven and Shimon will each receive sixty square feet, that is more than the 49 square feet required for one joint owner to demand partition. But Levi would receive only thirty square feet, which is not sufficient. Therefore, Reuven and Shimon cannot demand partition against the wishes of Levi. Levi may prevent the partition since his part of the land will be less than forty-nine square feet. Had the joint owners each owned a one-third interest in the land, each would receive fifty square feet and each could demand partition from the others. That which has been said above relating to partition was in regards to land. Regarding houses there is not an agreed upon minimum area that must be left to shimon in the house for him to have to agree to partition. There is an opinion that there must be the same forty-nine square feet and there is another opinion that there must be at least 73.5 square feet. Beth Din should in each case determine if the house can be partitioned so that each half can be used as a separate unit. In the case that came before our Beth Din with the friends in Ashkelon, we were able to work out an agreement for partition following the aforesaid formula. Beth Din will not order a partition even if each party has the requisite minimum, if to do so will cause the house to deteriorate. Also, no partition will be ordered unless each joint owner has ingress to and egress from the part of the house he will receive after partition. Since there are many more factors involved in partitioning a house than there are in partitioning land, Beth Din should examine each case to determine if it will be fair to the party who does not desire partition. Seats in a synagogue have traditionally played an important role in the life of a seat holder. I remember about 10 years ago when visiting a friend on the west side of Manhattan, my friend and I went to shool on Shabbat morning. The shool we selected had about 600 mens’ seats. There were about 20 men in the shool. There were two women in the women’s section, Rena and my friend’s wife. In the middle of Musaf a man walked in asked me to vacate the seat I was sitting in. It seems that was his seat. I complied with his request by moving to one of the other about 580 vacant seats. As stated above, if Reuven and Shimon have each been using a certain area in the land, it could be partitioned and a wall placed between the parts. In a synagogue the situation is sometimes similar. Each worshiper has his own place that he has been using for some time. Can Reuven, one of the worshipers, place a wooden or other type of separation between his seat and the next seat occupied by Shimon? Shimon protests that if the partition is installed he will not be able to sit comfortably. Reuven may install the partition. Reuven's partition must be low enough not to block out the light coming to Shimon's seat. Reuven has the aisle seat on a bench that has five seats and Shimon has the seat next to Reuven, the second seat from the aisle. Reuven wishes to add to the bench by placing another seat extending into the aisle and to add a partition between his new double seat and Shimon's seat. Shimon protests that he will now be the third seat from the aisle instead of the second seat from the aisle. This assumes that the second seat from the aisle is more expensive to purchase or more prestigious than the third seat. Shimon will be able to prevent Reuven from adding to the bench and from setting up the partition. Reuven is wealthy and has purchased many seats in the synagogue. The officers of the synagogue wish to add chairs and benches in some of the vacant spots in the synagogue and thus provide more seats for those who need them. Reuven protests such additional chairs and benches saying it will interfere with his getting around the synagogue by making him take a longer route to reach the reader's platform or making it too narrow for him to proceed about the synagogue. The better view is that Reuven cannot prevent such additional seats and benches if there are no longer any seats available to those who wish to purchase them. If there are seats available but not so well located, then Reuven can prevent the additional seats and benches until all of the available seats and benches have been sold or distributed to the members. In cases where the custom in the community is that if a member does not occupy his seat for a prolonged period the seat must be rented to one who will use it, then the custom of the synagogue must be followed. If any of the members of the synagogue wish to build another synagogue they may do so and may not be hindered by the members of the old synagogue, unless Beth Din determines that some untoward results will flow from building the new synagogue. Assuming that Reuven and Shimon purchased The Holy Writings consisting of the twenty-four books of The Bible written by a scribe on one scroll. They may not be partitioned by dividing the scroll into parts. If they were divided before they purchased them, they may be partitioned between the parties. An individual owner may divide such a scroll into its component parts. But it is not seeming for joint owners to so treat the Holy Writings. The subject matter of this lesson is more fully discussed in Vol. V, Ch.171 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh. IDOLATRY AND ARTISTRY In our parsha, we first encounter the inspired artisan, Bezalel ben Uri, who was specially called by HaShem to carry out the fine craftsmanship of the Mikdash (31:2). This includes representative art, including the Keruvim of the roof of the Mishkan, which were woven pictures of lions and birds (Rashi Shemot 26:1), as well as the Keruvim on the Ark which were statues of child-like figures (Rashi Shemot 25:18). Yet in other places we find what seems to be grave reservations about representative art: “Make no statue or representation of anything in the skies above and the earth below, or in the water below the earth” (Shemot 20:3). How can we reconcile the strict prohibition of this verse with the presence of such representations in the Mikdash itself, as well as with the many leniencies our Sages discerned in this mitzva? In fact, the Shulchan Arukh permits making statues of any kind of animal, and the Rema rules that even a statue of man is permitted as long as it is not complete (Yoreh Deah 141:6-7). Rav Kook related to this question in a famous letter to the Bezalel School of Art. Rav Kook writes that artistic beauty is basically a positive human endeavor. However, at the time of the giving of the Torah, aesthetics had been almost completely subordinated to the service of idolatry. “Idolatry, with all its abominations, rested its filthy and blood-stained hands on this lovely flower – beauty and art – and almost completely stilled it from its purity”. Against this background, the war against pagan worship expressed itself as a broad, nearly total, rejection of representative art. Over the course of the generations, Jewish culture made tremendous inroads against idolatry: “Judaism almost completely defeated paganism from the world of high culture”. Then such a sweeping prohibition was unnecessary, and would have stifled positive artistic expression. Of course, the basic mandate of the Torah, that forbidden areas of representation must serve as a demarcation between permitted art and idolatry, can never be erased. However, it is the nature of a partition that no matter how narrow it is, it is still successful in distinguishing the areas it separates. “Such a line, even if its length is reduced by the gates of insight which adapt judgment to the needs of life... even a single eternal point can encompass all the great and mighty spirit which expresses the force of its past victory, and its mighty hope for the future.” As long as any area of artistic expression is forbidden – for example, three-dimensional representations of the entire human face – then we are reminded that aesthetics must not be allowed to sink into idolatry. We can summarize and generalize Rav Kook’s insight by saying that some Torah prohibitions are meant to prohibit evil, while others are primarily meant to demarcate evil – to prohibit activities which are in themselves harmless in order to create a fence against wickedness, just as building a wall around a dangerous region requires taking some area from harmless ones. When we find that our Sages extended and broadened the original Torah prohibition by the addition of numerous strictures, we can see that the prohibition is of the first type; the Torah warned us of a particular danger, and so we take it upon ourselves to distance it from. When we find that our Sages took what seems to be a broad, sweeping prohibition and then discerned numerous exceptions and leniencies, we may conjecture that they considered it to be a prohibition of the second type. The Sages concluded that the irrevocable Torah commandment to create a “fence” could in certain instances be fulfilled even by a very narrow fence, which yet still completely distinguishes the good on one side from the evil on the other. (Based on Igrot Rayan 158) 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... Question: Pursuant to your recent discussion on hatmana (insulating food) before Shabbat, is it permitted to put a "cooking bag" inside the chulent pot to cook rice or the like separate from the rest of the chulent? Answer: As we mentioned, hatmana is forbidden even before Shabbat in a medium where energy is being added to the system (mosif hevel). Thus, if placing the cooking bag inside the chulent is considered hatmana, it will be forbidden. However, usually there is either no issue of hatmana or it can be easily avoided. Firstly, it should be clear that cooking one food directly in another is not hatmana. The issue of hatmana arises when a food is not being cooked with the rest of the pot but is placed in it to become or remain hot, as a separate unit. Even this is only a problem when it is separated from the rest of the food by a utensil or at least a significant covering (Shmirat Shabbat K'hilachta, 1:72). Cooking by putting cooking bags in boiling water in a pot is considered a manner of cooking, not hatmana, and is permitted (based on Minchat Yitzchak VIII: 17). If one intends to have the foods’ tastes interact by heating them together, even if they were previously cooked (i.e. matza balls in soup), this is considered cooking together and permitted. The fact that they are in a bag is not a problem, especially if that is done to prevent the food from falling apart or dispersing. Using a porous bag or making holes in the bag are signs of the desire to have the foods interact (Shmirat Shabbat K’hilchata 42:63 and footnote 242). Even when none of these criteria are met, we pasken that hatmana applies only when the food is insulated on all sides (Rama 253:1). Therefore, one may warm a securely wrapped kugel by placing it before Shabbat in the chulent pot if a reasonable portion of the kugel protrudes above the surface of the chulent. 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) Recommended that you read this one carefully and a couple of times over in order to get the point... If I am who I am because I am who I am, and
you are who you are because you are who you are, then I am who I am and
you are who you are. But if I am who I am because you are who you are and
you are who you are because I am who I am, then I am not I nor are you,
you. When I exhort and admonish my congregation
it is not directed towards anyone specifically. Yet, if some think that I
am directing my words towards them, then indeed, I am. Rite and Reason by Shmuel Pinchas Gelbard Before Pesach it is customary to collect funds for KIMCHA D'PISCHA (flour for Pesach) or for Ma'os Chitim (money for wheat) to distribute to the needy and the indigent to purchase matza and other Festival provisions. REASON In accord with the statement in the Hagada: Whoever is hungry come and eat. We learn from this that it is particularly important on Pesach to be concerned for the poor and hungry. Some people add a wooden spoon to the burning of chametz on Erev Pesach. REASON We burn the chametz on Erev Pesach to satisfy Rabbi Yehuda's view that chametz must be destroyed by burning. (As opposed to just getting rid of it, eating it up, throwing it to the birds, verbally nullifying it, etc.) Rabbi Yehuda derives this from the laws of NOTAR (the leftovers of sacred meat of korbanot). Just as NOTAR is burned in a wood fire, so also we must burn the chametz with wood. It is customary to abstain from eating matza from Rosh Chodesh Nissan (or Purim). REASON To increase the enthusiasm and appetite for the mitzva. ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein The Gerrer Rebbi laid down stringent rules for his cassidim, designed to prevent the poorer among them from having to spend inordinate amounts of money. For example, he made a rule that young married couples are not permitted to buy an apartment with more than two bedrooms in Jerusalem, where the price of housing is high. Only if they are willing to buy in another, cheaper area may they buy a larger apartment. Another rule specified the maximum number of guests families may invite to a wedding. The story is told of a wealthy chassid who said to the Rebbe, “Rebbe, you know that I'm a wealthy man. I have many friends and would like you to waive the rule limiting the number of guests to a wedding.” “If you're that wealthy”, replied the Rebbe, “maybe you can buy yourself another Rebbe.” Excerpted with the permission of the copyright holder G'matriya Match PARA ADUMA, the quintessential chok and HAR SINAI, the symbol of the whole Torah - have the same G'matriya (335). Instead of making this into a TTriddle, if you are reading this before friends or family have had a chance to, then you can "test" them. We know ZOT CHUKAT HATORAH from this week's maftir. Where else is it used? Ans. - Elazar said it to the soldiers who fought against Midyan. He was talking about the kashering and purification of vessels among the spoils of war. MIDRASH P'LI'A (wondrous` midrashim): “When G-d dictated to Moshe, LO T'VASHEIL G'DI BACHALEIV IMO (don't cook a goat in its mother's milk, Sh'mot 34:26), and explained to him the details of Meat-in-Milk, Moshe asked G-d for permission to write (Don't cook/eat) meat in milk. G-d said to him: You write these (exact) words.” (Sh'mot 34:27) Although these are consecutive p'sukim, there is an open-parsha break between them, indicating that the command to write these words wasn't specifically referring to Milk & Meat. Rashi says that it refers to the general rule forbidding the formalizing in written form that which is part of the Oral Law. It is the juxtaposition of the two topics that prompts the Midrash to apply the insistence of writing what is supposed to be written, and not writing that which supposed to be orally transmitted to the issue of Milk & Meat. In doing so, the Midrash is emphasizing to us that G-d has His reasons for what is in the Written Torah. And that includes choice of words. With the Maftir-focus on the famous example of a CHOK, we should see the Milk-Meat mitzvot and practice in that same enigmatic category of CHUKIM. What is said of Para Aduma applies to other CHUKIM. As G-d's words, we are committed to following them, reason or not, logic or not. Our commitment is to the whole package of Torah and Jewish Law & Tradition. Written, Oral, Biblical, Rabbinic. From the Desk of the Director Parshat Ki Tissa begins by describing the correct way to conduct a Jewish census: Every male member over twenty is duty bound to give a half shekel for the upkeep of the Mishkan, “as a portion to Hashem.” These coins, which were then counted, were also called “Kofer Nefesh” – ‘Atonement for the Soul.’ In describing the Jewish way of conducting the tally, the passuk repeats the expression “Bifkod Otam” – ‘When counting them.’ According to the Ohr HaChaim the phrase indicates that this unique manner of counting was decreed for all time. Clearly, the Torah does not favor the simple numbering of Jews. Indeed, according to the Ramban, King David paid a high price for ordering a head count without a compelling reason for doing so (Shmuel II, 24, 1-15). Not surprisingly in our post Holocaust era we are caught up with questions of Jewish demography. The Torah reminds us, however, that strength does not lie purely in numbers. For numbers, per se, dehumanize us. The half shekel connotes that strength lies in unity of purpose and deed. For whereas an individual rarely survives divine scrutiny, the combined effort of a people seeking atonement not only elevates the community but also serves as a zechut for each one of us (cf. Avot 2:2). Shabbat Shalom, Menachem Persoff, Director, Israel Center Towards better Davening and Torah reading Column #18. The contents of this weekly column are based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading. This week's topic is on the lighter side, but is chosen well because it is Purim and Para Aduma time. You'll see what that means momentarily. The letters BET, GIMMEL, DALET, KAF, PEI, TAV are the six letters that each have two different sounds, depending upon whether there is a DAGESH (dot) in the letter or not. BET with a dot; VET without one. KAF-CHAF, PEI-FEI. The distinction for GIMMEL and DALET with and without a DAGESH has sort of gotten lost in Ashkenazi pronunciation and most S'fardi pronun- ciation as well. There are EIDOT of Jews who still diffrentiate between GIMMEL and JIMMEL, DALET and THALET. TAV with and without a DAGESH is indistinguishable in the standard Israeli Sfardit pronunciation. Ashkenazis has a distinction between TUF and SUF (as we might say), but that is just as bad as no distinction, because the TAV without a dot should be (used to be, still is iamong some groups) THAV (th as in thin - the THALET has a th as in this). Be that as it may, the focus of this week's column is the drop of the DAGESH KAL (as it is called - we'll get to the DAGESH CHAZAK IY"H at some point in the future) from the first letter of some words under certain circumstances. The general rule for BEGED-KEFET (as these six letters are sometimes called) at the beginning of a word have a DAGESH. If the preceding word ends in an ALEF, HEI (with exception), VAV (with exception), YUD (with exception), then the DAGESH drops out (with exceptions). Included in HEI are other letters at the end of a word that are voweled with a KAMATZ. They are treated as if there is a silent HEI following them. In SH'MA we find UV-LECH-T'CHA - ends with a CHAF-SOFIT with a KAMATZ. It is as if the word ends CHAF-KAMATZ - HEI. Therefore, the following word is VA-DE-RECH, not BA- (the DAGESH dropped out of the BET). L'MA-AN YIR-BU Y'MEI-CHEM VI-MEI V'NEI-CHEM. V'NEI- not B'NEI-.KAN-FEI VIG-DEI-CHEM. These happen to have been examples with BET-VET, but it happens with all of BEGED-KEFET. It says in the Megila: Therefore, they called these days PURIM... LA-YA-MIM HA-EI-LE FU-RIM. The DAGESH dropped out of the PEI in Purim because the word before it ends in a HEI. It always stuck me funny that at that dramatic moment in the Megila, when the holiday is getting its name, it is called FURIM. Similarly, this week's maftir, V'YIK-CHU EI-LE-CHA FARA ADUMA. There are many cases where the DAGESH does not drop out. We'll do some of them now and continue this topic next week, IY"H. The DEGESH drops after ALEF-HEI-VAV-YUD only when the two words (the one ending with A-H-V-Y and the one beginning with BEGED-KEFET) belong together in the same phrase. Sometimes they are actually joined by a MAKAF (a high hyphen). Then the DAGESH drops out easily (so to speak). IMREI-FI (at the end of the Amida). In this week's sedra, UKNEI-VOSEM (one of the ingredients in the anointing oil. The people saw KI-VOSHEISH MOSHE... Even when the words are not linked with a MAKAF, they can be linked contextually in the same phrase. This week's sedra is KI THISA (that's KI TISA in Sfardit and KI SISAW in Ashkenazis). The bracha for lightning, OSEH MAASEI V'REISHIT. MAASEI V'REISHIT, the works of Creation. That's a phrase. The DAGESH drops out of the BET which is preceded by a silent HEI. BOREI MINEI V'SAMIM. In Asher Yatzar: LIFNEI CHISEI CH'VODECHA. That's two DAGESHes dropped from the KAFs (CHAFs). There's more to this topic than I thought at the beginning. To be continued... Parsha Pix Ki Tisa starts with the Half-Shekel mitzva, as in the picture at the top. Top-right is a faucet, reminder of the mitzva of the kohanim to wash their hands and feet before service in the Mikdash. (And for us to do NETILAT YADAYIM in the morning, before davening and HaMotzi.) The olive oil in the upper-left is for the anointing oil. The mortar & pestle is for the Incense as well as the other ingredients in the Shemen HaMishcha. Lower-left is the picture of the modern day Betzalel and Aholiav looking over the plans for the Mishkan. The Shabbat candlesticks remind us of the Torah's reminder that Shabbat takes priority over the building of the Mikdash. Lower-right is the Davka graphic of the Eigel HaZahav. Above that are the Luchot before they broke, or maybe it's the second pair. The YUD-GIMMEL at the top are the MIDOT of HaShem that He taught us to use when we, as a community, turn to Him in special prayer. The stool has 3 legs, or SHALOSH REGALIM, a play on Pesach, Shavuot, and Sukkot mentioned in the sedra. The large NUN and REISH are for the large letters in the sedra. The ax is to be used to destroy AVODA ZARA in the Land, as we are commanded in 34:13. That leaves the welder's mask that Moshe used to cover his radiant face when he was with the people. TTRIDDLES... are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. Some TTriddles are also presentedfor call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isnt always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal Last week's (T’TZAVEH & PURIM) TTriddles: [1] Itinerary includes New York, Antwerp, Ramat Gan, and India [2] Object in the sedra to help with the maftir [3] Has four; is one of four [4] Caused by a large sunlamp [5] Less polite “excuse me, sir” [6] Real men don't; he is [7] 3 across: PASIM • 7 down: Princess' garb [PPP] ParshaPix, lower-right, a flowering plant And the envelope please... [1] The itinerary includes tours (TURIM) of precious gems (including diamond). The four places named are considered the leaders in diamonds in the world. This is a play on the for rows (TURIM) of stones on the Choshen. [2] The AVNEI SHOSHAM, the onyx stones on the shoulder straps of the Kohen Gadol’s EIFOD are called AVNEI ZIKARON, memory stones. Perhaps they can be of assistance with the maftir - ZACHOR. [3] Some attempted to solve this with the sons of Aharon. As kohanim, they had four garments. And each was one of four sons of Aharon. Can’t fault this answer; it fits the wording of the TTriddle. The intended answer is CHOSHEN MISHPAT. It had four rows of stones. And, as the name of a section of Shulchan Aruch, it is one of four. Whichever you like better. [4] To the Megila, in honor of Purim. What would be caused by a large sunlamp? A big tan, as in Bigtan and Teresh, the plotters uncovered by Mordechai. [5] Also a name in the Megila. “Hey, guy” might be a less polite way of saying, “Excuse me, sir”. Heigai was the king’s SHOMEIR HANASHIM, keeper of the harem (or something like that). [6] And one more name in the Megila. Real men don’t eat quiche. So went the book title from back in 1982. Since then it has been suggested variously that real men do eat quiche, or do or don’t eat it according to their free choice. Whatever. He is Kish, great-gradfather of Mordechai. [7] Back to T’tzaveh. Probably the easy way to solve this one is to start with the word PASIM, which is known to be preceded by the word KUTONET, as in the ill-fated striped and/or multicolored coat that Yaakov gave to Yosef. KUTONET, as one of the garments of the kohein, is, of course mentioned in T’tzaveh. So that’s probably the answer... or at least part of the answer. Searching through Tanach, one finds that there are five references to Yosef’s Kutonet, 5 references to the Kutonet of the kohanim, and only one other reference to K’TONET PASIM in Shmuel Bet, where it is described as that which is worn by the daughters of kings - Princess’ garb. The solution needs to relate to the crossword references. Crossword puzzles in Hebrew are called TASHBEITZ. So is KUTONET TASHBEITZ, referring to its weave. [PPP] The flowering plant in last week's ParshaPix was appropriate to the partner mitzva of ZACHOR, namely the prohibition of forgetting. The flower? Forget-me-not This week's TTriddles: [1] The Kohen Gadol & Shabbat share this label [2] Start with 8 and end with 20 [3] The key to Mikdash preliminaries [4] 2 different previews twice each, rather than one thrice [5] from major character to obscure reference in 3-4 days [6] This week's Jewish languages link Israel Center Notes: ITEM This column, and most of Torah Tidbits, is being prepared early in the week because of Purim, so we cannot report on the Purim programs. We hope that everything went well - I can tell you that the Motza’ei Shabbat Kahncert was a smashing success... again. Hopefully, so will the Taanit Esther program with Rabbi Amsel, the concert on Monday night, Tuesday’s Purim Extravaganza, and Wednesday morning’s Davening-Megila-Break- fast. 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 H. Carl McCall is the Comptroller of the State of New York. “Rumor” has it that he will be running for governor in the next election. Okay, so it’s more than rumor. He is also an outspoken friend of Israel. He will be in Israel in the beginning of March and one item in his busy schedule will be a reception for New Yorkers in Israel, held at the Israel Center on Tuesday, March 5, at 6:00pm. We call upon all New Yorkers to join us in welcoming Mr. McCall and meeting him at the reception. There is no charge for this event, but for security reasons we need to know who is coming and to keep attendance down to a manageable number. If you would like to join us at the reception for Possible-Next-Governor of the State of New York,H. Carl McCall, please call the Center at 566-7787 ext. 204 and tell us how many in your party. Excelsior. (If you don’t know what that means, maybe you aren’t really from New York <jk>.) A Brief History of the Shabbat Afternoon Shiur at the Israel Center: Began after Pesach 5761. Maintained 5:00pm timeslot throughout Pirkei Avot season. Attendance during that period was 50-70 strong. Winter and its earlier time saw an expected drop in numbers, but we made it. We’re at 4:00pm this week and getting closer to 5:00pm as our first year comes full cycle. Keep coming. ITEM Previously, Torathon has taken place either pre-Purim or pre-Pesach. This year we have decided to schedule this special Torah event after Pesach - 3 weeks after, to be specific - to give us an opportunity to examine and explore some topics that we usually don’t have the opportunity to do at an earlier date. So mark your calendars for...Torathon 5762 to take place IY”H at the Israel Center (of course) on THU-FRI, April 25-26, 13-14 Iyar from 8:30am on Thursday to sometime on Friday morning. We are planning some shiurim in Hebrew in addition to the full schedule of shiurim in English. We are also planning to get the journal out for Torathon day. It will have two interesting and useful sections: one with Kiddush and Havdala throughout the year; the other with a unique bencher with Ashkenazi and S’faradi side by side. This will not only be useful for benching, but it will allow people to see and learn from what “the other half” does. This, in addition to the section for ads and dedications. ITEM We very much appreciate feedback from participants of Israel Center programs and tiyulim. The following is one of several letters we received about the recent tiyul to the Dead Sea. We are looking for a new NETANYA CONNECTION someone who would be able to take a package of Torah Tidbits from Jerusalem to Netanya on Thursday or Friday. Call Toni, 058-532-701 Dear Menachem, It is with great appreciation and thanks that I write to tell you about the wonderful tiyul we had this week to Ein Gedi. The planning by Shulamit was excellent. The touring was so beautiful and inspiring, the lectures were most uplifting. The food, atmosphere and entertainment were the best. Yasar Ko’ach to all at the Israel Center that made this trip so special. Thank you! R.S. P.S. The icing on the cake was the beautiful Rosh Chodesh lunch, on our return, with Rabbi Grunbaum's giving us his inspiring Dvar Torah. tiyulim. The following is one of several letters we received about the recent tiyul to the Dead Sea. 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 wave of forms have been sent out From this point on, requests for forms will be processed quickly and the Beit Din will be handling cases smoothly. 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. - 9:00am - 2:30pm Ask about our catering services on or off the Center premises Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, anda cold drinks (cans) machine on the first floor near the library. TIYULIM and SHABBATONIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus. Israel Center In-House Shabbaton You are probably reading these words on or about Shabbat Parshat Para. If so, then next Shabbat is HaChodesh, then comes Vayikra, and then March 23-34, a.k.a.SHABBAT HAGADOL We will IY"H be having meals by Schocketino Catering at the Israel Center for those people in the neighborhood who would like to make things easier on themselves on the Shabbat before Pesach. However, that alone is not what the Israel Center is all about So we’ll be having an In-House Shabbaton of sorts, including...davening, shiurim, a Shabbat HaGadol Drasha, divrei Torah, and more Our scholar-in-residence will be Rabbi Eddie AbramsonAdditional shiurim will be given by Phil Chernofsky • 200NIS (220 non-mem) - First come first served - Reservations Required includes Friday night meal, Kiddush Shabbat morning with HaMotzi, Shabbat lunch. If you would like to join us for Shabbat HaGadol, and you are from out of the neighborhood and need accomodations, let us know right away - it might be harder than usual to arrange Shabbat HaGadol is a good one not to have to cook and clean for. And it is also a great time to review the laws & customs of Pesach and get some new Seder-Hagada material It will be GADOL! Wednesday, March 6th, 2002, leaving the Israel Center at 8:00am, return to Jerusalem: approx. 5:30pm • How many holes in a matza?; Step-by-step tour of the world famous matza baking factory [buy matzot for your seder, if you wish] [in any case, the above question will not be answered]; Exact brick-by-brick copy of 770 Eastern Parkway, World headquarters of Chabad and the Lubavitcher rebbe's home; Their exceptional etrog orchards; The heartrending story of the Chernobyl children; Grand tour of Kfar Chabad with video presentation; Delicious, delectable mehadrin meat meal at Kfar Chabad included in the cost of the tiyul • 125NIS for members [non-members add 15NIS] • Another special treat of the day...Visit Kibbutz Nachshon where Shadmi will show & tell us how he creates beautiful stained glass windows KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU - in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Travel Desk Specials For reservations at the hotels listed below or any other Israeli hotels not listed here, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accomodate you with any of your requests. David Citadel, Jerusalem • Shabbatot thru March 26 1080NIS per couple F/B Dan Pearl - Jerusalem • thru March 31 Midweek special package: 2 nights, B/B, 840NIS per couple Inbal Hotel, Jerusalem • Shabbatot thru March 26 1150NIS per couple F/B Sheraton-Plaza, Jerusalem • Shabbatot thru March 23 • 1000NIS per couple f/b, child 2-12 in parents room, 150NIS Grand Beach, Tel Aviv Glatt-Mehadrin • Mid-week: 419NIS per couple per night H/B Shabbat:715NIS per couple (one night) F/B (thru March 26) Sheraton-Moriah, Dead Sea • midweek thru March 26, 550NIS per couple, h/b (no min. stay) Caesar Premier, Dead Sea • March 1-26, $135 per night per couple (min. 2 nights) includes free entrance to spa and one free treatment 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, dit it" visit into an unforgettable, special one! The Back Page of TT509 "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free No one will be turned away for lack of ability to pay (Membership is 225NIS per year) Many Israel Center programs are partially funded by the Jewish Agency for Israel * Life members pay member's rates for programs of other organizations that take place at the Center and for programs that the Center is co-sponsoring with another organization SHABBAT DAY 4:00pm • Shabbat afternoon shiur on Parshat HaShavua with Yaakov Peterseil • Men & women invited • Drinks available • Mincha if Minyan MOTZA'EI SHABBAT Motza'Sh Parshat Ki Tisa - Parshat Para - March 2nd, 8:30pm • Musical Melave Malka - Shirei Neshama with Naftali Abramson and Ram Berlin (of Lahakat Mashiv HaRuach) Keter Hats • Pesach Hat Show at the Israel Center Motzaei Shabbat, March 2 & 16, 8:00-10:30pm • A wide variety of imported designer hats • Superb quality & comfort • Buy 2 hats and get 15% off on the lower priced hat (valid with this ad) • Erica Margo: 02 5633342 email: airbenji@bezeqint.net SUNDAY 9:30am (women) •Mystical Insights into the Months of the Year • Golda Warhaftig 10:30am (men & women) This month is yours • Phil Chernofsky N'shei Library - 10:30am - 12:45pm 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 Shiur in Kiddushin by Rabbi Hillel Ruvel, 4:30pm, SUN-THU (Maariv follows) All shiurim take place in the Israel Center's Ganchrow Beit Midrash one flight up Sundays 7:30pm • (Freedom Now - Passover as therapy) Jewish Values Education Institute • Do you have questions? • Do you have doubts? Are you seeking the truth? Open to all topics, feelings, questions, doubts, beliefs, and needs from a loving, open, Torah perspective No lecture or criticism - Only acceptances, respect & response • Dr. Daniel Stolper , A psychologist, a rabbi, but mostly a person 8:00pm • Dr. Elchanan Greenwald speaks about Laser Dentistry Sunday, March 3rd, 8:00pm • Loving your teens - Setting limits in a loving environment Rachel Frumin MS • David Kaufman CSW, Ma'or Aynayim Therapy Center (054-799-441) Sunday, March 3rd, 8:00pm • The Jerusalem Kosher Culture Club presents: "A Feast of Jerusalem Talent": Magical prize-winning performer-poetess Rina Levinzon reading her poems in Hebrew, English and Russian; Leading "Voices" poet-playwright Melvyn Millman reading his "Eleventh Greatest Horror of the World" and other major poems; Legendary singer-songwriter Ben Reuven sings his memorable hit songs of Jerusalem, Zionism, Peace, Ladino and Hassidic with International Singalong • Information and booking: 02 6536764, 20NIS per person entrance MONDAY 9:15am • Excursions into the World of Nevi'im (the Prophets) First topic: The 7 Prophetesses Mrs. Pearl Borow N'shei Library open on Mondays, 10:00am - 12:30pm 10:30am (men & women) • Rabbi Leff is Back 11:36am (men & women) • Herod vs. the Hasmoneans: An Unequal Struggle with Dr. Henry Goldblum Monday, March 4th. 8:00pm • Jewish Perspective on Disabled persons Monday, March 4th, 8:00pm • Leah Zitter on parenting 8:00-9:30pm • M.A.S.K. - Biweekly Parent Support Group (02-586-7289) child at Risk? Sharpen Your Parenting Skills with Dr. Judy Belsky 8:00pm • Lecture series by Am Segula on Lessons from History and Zionism TUESDAY 9:00-9:50am Siddur Topics • Dr. Hayim Abramson 9:55-10:45am Torah Yopics • Dr. Hayim Abramson N'shei Library open on Tuesdays, 11:15am - 12:45pm 10:50-11:40am Parshat HaShavua R. Mordechai Spiegelman 11:45am (women) Chabad insights into Parshat HaShavua and the Actualia of Our Time Rachel Zisk The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID TUESDAYS 4:00pm • Writing Your Personal Memoirs THIS SERIES IS CLOSED. THOSE INTERESTED MAY SIGN UP FOR THE NEXT SERIES. CALL 5667787 X204. TUE, MAR 5, 6:00pm • Calling all New Yorkers... to a reception at the Center for...NYS Comptroller H. Carl McCall Cohosted by Israel Bonds and the Israel Center (no charge, but please call to reserve place) WEDNESDAY 9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber 10:30am Break the Fear Habit... And Live! with Alan Romm P.C. 3:00pm Women in Tanach with Pearl Borow 8:00-10:00pm • Aliya Counselling with Miriam Bass 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: Rambam's Approach to Korbanot Ramban's Commentary on the Torah and its Wellsprings Now studying: G-d's Ongoing Melacha & the Celestial Shabbat with Rabbi Chaim Eisen • 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 Torah Tidbits Audio with Phil Chernofsky on Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm, or anytime on www.israelnationalnews.com FRIDAY 9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen Avrom Silver Jerusalem College for Adults Fall Program 5762 (2001 - 2002) At the Israel Center Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler 10:15am, Parshat Hashavua with Rabbi Dr. Sholom Gold TUE March 5,12 • 10:15am Avrom Silver Jerusalem College for Adults in cooperation with the David Cardozo Academy announces a series of 4 lectures by noted scholar and author Rabbi Dr. Natan Lopes-Cardozo “REVELATI0N & HALACHA” 11:30am, A Study of the Haftarot with Esther Kitov Wednesdays March 6,13 9:00am, Insights into the Pesach Holiday, Rabbi Sholom Gold 10:20am • A Study of the Haggada • Rabbi David J. Derovan All JCA classes - 20NIS per class (payment is separate from Israel Center classes) RESUMES Shortly 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 Motza'Sh Parshat Vayqhel-P'kudei - HaChodesh - March 9th, 8:30pm • Moshe & Aharon - What they Share and How they Differ • Rabbi Yaakov Moshe Poupko Motza'ei Shabbat, March 9th, 8:30pm • Women are invited to join us in an uplifting evening of Song & Soul featuring singer Rachel Wilner, the Sulamot Women's Choir of Beit El, accompanied by pianist and singer Zohar Shifris Monday, March 11th, 8:00pm • Update on the U.S., its relationship with Israel, the American Jewish community • Dr. David Luchins special assistant to NYS Comptroller, H. Carl McCall Tuesday, March 12th, 8:00pm • Another terrorist attack! Are your loved ones safe? But how is being left,time after time, with an array of subliminal feelings like fear, anger, guilt, etc. affecting us as parents? Join in an in-depth discussion of some of our most basic instincts and explore the effect on our judgements, relationships, family and self. • The program will be facilitated by YOSEF MINTZ, an experienced psychotherapist. • Dedicated to the memory of those who were killed in recent attacks • Our prayers for a speedy recovery to the injured Wednesday, March 13th, 8:00pm • WTC (World Trade Center) - Why? How? How does it fit in the Divine Plan • A 2-hour lecture on the disaster, its aftermath,and terrorism from a mystical perspective by the internationally renowned lecturer and educator, RABBI MENDEL KESSIN Thursday, ROSH CHODESH NISAN, March 14, '02, 12:30pm at the Center • DOUBLE HEADER ROSH CHODESH NISAN LUNCHEON • Special Divrei Torah about Rosh Chodesh by our own SARA STERMAN And a most unusual guest speaker: SERGEANT RUTH VARDA FRANKEL with her unbelievable life story The Only Religious Volunteer Policewoman • Dairy gourmet lunch • 45NIS (50 for n/m) • Advance Registration Required Motza'ei Shabbat, March 16th - 8:30pm • Shiur on the yahrzeit of Rabbi Joseph Schapiro • Guest speaker: Rabbi David Orlofsky Sunday, March 17th, 8:00pm • RABBI MENDEL KESSIN with MYSTICAL INSIGHTS into the GEULA PROCESS Here's a further away UPCOMING to mark on your calendar (for women only) Recharge your batteries after Pesach (SUN, April 7t- 10:30am to 4:30pm, to be specific) A Taste of Beauty - a Beauty & Fashion Forum, a day of constructive self-indulgence • Tips from experts on skin, body, hair, color, make-up, wardrobe, image • videos of Elizabeth Arden and Estee Lauder • drawings, discounts, surprises, salad lunch. more • Hosted by Beverley Crawford and Sarah Friedman • Watch for further details Pesach Week Rental • Dates Flexible Spacious 3 bedroom, fully furnished apartment in San Simon. Strictly Kosher, Cable TV 02-6798708 • 058-464249 • sdtarag@actcom.co.il OU ISRAEL CENTER Seymour J. Abrams Orthodox Union
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