Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #506 Ranges are for THU-THU, 25 Shvat - 2 Adar 5762 (February 6-13, '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 - 4:44pm (Earliest - 4:12pm) Havdala - 5:59pm (Rabbeinu Tam - 6:34pm) Earliest Shacharit 5:37-5:32am Sunrise 6:28¼-6:22¼am Sof Z'man Kri'at Sh'ma 9:10-9:07am (8:25-8:22am) Sof Z'man Shacharit 10:05-10:03am (9:34-9:32am) Chatzot (halachic noon) 11:53¼-11:53¼am Mincha Gedola (earliest Mincha) 12:24-12:24pm Plag Mincha 4:11 - 4:15½pm Sunset 5:23-5:29½pm (5:18½-5:24½pm) 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... We bench Rosh Chodesh Adar on Shabbat Parshat Mishpatim, February 9, '02 ROSH CHODESH ADAR Y'H'YEH B'YOM SHLISHI UV-YOM, RIVI'I HABA ALEINU V'AL KOL YISRA'EL L'TOVA The Molad is on Tuesday (Feb. 12th) 13h 46m 3p In Rambam notation: SHLISHI • 19h • 831 chalakim Clock time (can be adjusted for location) TUE FEB. 12, 1:25¼pm Astronomical Molad - Tuesday, FEB 12, 09:42:29 Think of it as Popcorn... Don't think of this analogy as flippant; it isn't meant to be. Ever notice how compact the kernels of popping corn are, and then when you heat them with a little oil, they explode and increase greatly in bulk? And they become edible when that happens, as opposed to the impossible-to-eat status of unpopped corn. The Aseret HaDibrot (Ten Commandments) as presented in Parshat Yitro were like kernels of popping corn. Very compact, and perhaps because of that, they are difficult to understand, as is. In Parshat Mishpatim (and many other places in the Torah, but very noticeably in Mishpatim, and Kedoshim as well) the corn is popped, the mitzvot explode, increase in bulk, and they become easier to understand and consequently easier to relate to and put into action. LO TIGNOV, Thou shalt not steal. Two words, a quarter of a pasuk. In one respect, it is the prohibition of kidnapping. But another way of looking at it is as a "chapter heading", the name of a category. In Mishpatim, among its 53 mitzvot, are close to 20 mitzvot that in some way relate to theft. There are many other mitzvot in different sedras. In Mishpatim we find the fine tuning of the prohibition against theft. Take, as an example, the mitzvot to follow the laws of the various types of damages. There are situations where not to pay would be a form of stealing from the "victim". And yet, to pay full damages might be a form of stealing from the owner of the animal that caused the damage. Fine tuning. You cannot do that with just the words LO TIGNOV. you need to pop the corn. The mitzvot concerning lending to the poor, not charging interest, not being overly demanding of one who cannot pay his debts. These mitzvot involve the subtle side of stealing. Later in the Torah we find the prohibitions of stealing and robbing. The "obvious" forms of theft. Also in Mishpatim are the laws of guardians - the unpaid and the paid, the leaser and the borrower. The Torah does not lump them all together, but details (and more so in the Talmud) the differences. We might say that to hold an unpaid guardian responsible for the theft of what he is watching would be stealing from him. To let a borrower of the hook for the theft of what he borrowed would be stealing from the lender. Similarly, we find in Mishpatim (and elsewhere) the expanded versions of the other mitzvot of Aseret HaDibrot. We can view Shmita and the Chagim as the popped form of the Shabbat kernel. The description of Matan Torah began in Yitro but continues in Mishpatim. In a way, that says that Yitro is not the only sedra which contains the story of Matan Torah - Mishpatim has just as much claim. Maybe more, because it is in Mishpatim that we said NAASEH V'NISHMA. (In Yitro, all we said was NAASEH.) And this means that the content of Mishpatim and the mitzvot contained therein are to be associated with revelation at Sinai just as much as the mitzvot in Yitro. Something to think about. Popcorn. Sedra-Stats 18th of 54 sedras; 6th of 11 in Sh'mot Written on 185 lines in a Sefer Torah, ranks 31st 33 parshiyot; 6 open and 27 closed 118 p'sukim - ranks 22nd (5th) 1462 words - ranks 31st (7th) 5313 letters - ranks 37th (8th) The noticeable drop in ranking for words and letters is a result of MISHPATIM's relatively short p'sukim - its p'sukim are among the shortest in the Torah. Its words are also relatively very short. MITZVOT MISHPATIM has 53 mitzvot; 23 positive and 30 prohibitions. Only 3 sedras have more mitzvot. Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the mitzva-count of the Sefer HaChinuch. When a mitzva is mentioned and no number is indicated, it means that the mitzva is counted elsewhere, but is still found in Mishpatim. This being the case, it makes Mishpatim even more mitzva- filled than its high count indicates. Kohen - First Aliya - 19 p'sukim - 21:1-19 The EVED IVRI, a Jewish male indentured servant works for 6 years and goes free in the 7th year. He leaves as he entered, i.e. if he had a wife and children previously, they, of course, leave with him. If, on the other hand, his master had given him a SHIFCHA CANAANIT as a wife, she and any children he fathered remain the possessions of the master - they are halachically not his wife or children. [By the way, if the SHIFCHA and/or the children are subsequently freed, they become Jews - unrelated to their biological father the EVED IVRI. The process is analogous to conversion. It's more complicated than presented, does not apply in our time, but that's the idea.] If the EVED IVRI wants to remain in his master's service, his ear is pierced (a symbolic rebuke: "The ear that heard at Sinai that we are G-d's servants, should not want to be a servant to a servant.") and now he serves "forever" (until Yovel). The details of EVED IVRI constitute a positive commandment [42]. [SDT] Of all the topics to begin this mitzva-filled sedra, we see a significance in the Torah's choice of SERVITUDE. This is part of the definition of Belief in G-d, the first Commandment. G-d puts Himself in the context of He Who freed us from slavery. We should not be slaves anymore; we probably shouldn't have any. But at a time when it was still practiced, we are duty-bound to treat the EVED in the manner commanded by the Torah, thus reflecting our belief in G-d. A man can arrange for his daughter to be "in service". She, the AMA IVRIYA, does not have the same rules as an EVED IVRI. Either her master, master's son, or someone else, takes her as a wife [43] with the full rights and respect accorded a Jewish wife [46], or she is to be redeemed or returned to her family [44], but she may not be sold to anyone else [45] or belittled or disgraced. The alternative to the above options is to free her completely. (Apparently, the purpose of AMA IVRIYA is to help the young maiden improve her status in society.) MITZVA WATCH It is interesting and important to note that mitzva #46 includes giving ALL wives (not just the former maidservant) their rights under Jewish Law. This is an example (there are others) of a mitzva whose context in the Written Torah is narrow, but whose scope, as taught to us by the Oral Torah, is much broader. Please note that this is NOT a case of Rabbinic extension of Torah Law, nor of Rabbinic legislation. It is a DEFINITION of the Torah's intent, as transmitted to us via the Oral Tradition. Our Sages did both - transmit G-d's law and legislate their laws... and tell us which is which. Murder is punishable by beheading, known as HEREG or SAYIF. This is an example of the Torah's presenting both a warning LO TIRTZACH, Thou shalt not murder, and a punishment - He who strikes a man and he dies, he shall be put to death. Unintentional killers are provided with a place of refuge. A intentional murderer who flees to a city of refuge is forcibly returned to stand judgment. Striking one's parents (and drawing blood) is a capital offense [48]. There are 4 capital punishment, each fitting particular crimes and sins. Rambam considers that there are four separate mitzvot commanding the courts to carry out executions when someone is thus sentenced. At this point in Mishpatim, the Rambam counts the mitzva to execute by strangulation he who is tried, convicted, and sentenced for a sin whose punishment is strangulation [47]. Cursing one's parent (even after death) is a capital offense. If one inflicts a non-fatal injury upon another, he must pay full compensation based on five factors: damage, pain, insult, expenses, and lost earning potential [49]. Implied in this concluding portion of the first Aliya is our Jewish and human obligation and challenge to heal the sick. This derives from the double wording of V'RAPO Y'RAPEI. We do not see G-d as the only healer, so to speak. Of course, everything depends upon G-d, but He expects us, so to speak, to do our share at the task of healing. He supervises that, and takes over when we've done all we can. Levi - Second Aliya - 21 p'sukim - 21:20-22:3 Next we have the command to the courts to carry out the punishment for murder, namely, execution by beheading [50]. It is significant that the Torah "chose" as the context for this mitzva, the situation of one who beat his EVED CANAANI to death. This is considered an act of murder, the world's mistreatment of slaves notwithstanding. In Jewish law, one may not mistreat his slaves. On the other hand, corporal punishment which does not result in death or even the loss of limb, is within the prerogative of the slave's owner. (But even causing a tooth to fall out is considered excessive and results in the slave being freed.) The Torah next elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous "an eye for an eye..." passage has stimulated much slander against the Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party. The next passage of the Torah deals with damages caused by one's ox (all animals are included; the Torah uses a practical example) [51]. We distinguish between damages that can, and therefore must be foreseen by the owner (for which he is held completely responsible), as opposed to an unexpected and unusual action by the animal that causes damage, for which the owner is held only partially responsible for. An animal that kills a human, is to be destroyed by stoning and its carcass may not benefit anyone [52]. The Torah then discusses damages caused by a pit dug in the ground and negligently left unprotected [53]. The Gemara enumerates various categories of damages. Each case is to be examined on its own merits, so that the fairest treatment of the parties will result. Stealing an animal for slaughter or sale is punished by compensation of 4-5 times market value. This reflects the seriousness of stealing another's livelihood. If a thief is caught "red-handed" and is killed by the home-owner, there are certain circumstances for which the killing would be justified, and other cases where it would be considered criminal. This is the very sensitive passage that deals with self-defense and preemptive action to protect oneself. The Torah presents both possibilities; it is the Sanhedrin that would have to rule on specific cases and perhaps provide is with rough guidelines to distinguish between cases. This is the Torah source of "He who comes to kill you, beat him to the draw (so to speak) and kill him first." A thief who voluntarily turns himself in is penalized by having to add 25% of the value of that which he stole (which becomes one fifth of the amount that he must repay). If a thief is caught, he pays double [54], of 4-5 times, as above. A thief (male, not female) who cannot make full restitution can be sold by the court as an Eved Ivri in order to pay off his debts. Shlishi - Third Aliya - 23 p'sukim - 22:4-26 Compensation must be made for damages caused by one's animal's grazing on another's property [55] or from a fire which one carelessly caused [56]. Next, the Torah presents the responsibilities of guardianship - when one is watching that which belongs to someone else without being paid for the service [57] and when he is being paid [59]. Included in the latter case is the rule for renting. The courts are charged [58] with careful handling all of these types of cases. The fourth "guardian" is the borrower who is responsible for all losses except the death of a work animal in the normal course of work [60], (and by extension, the ruin of an object from "normal wear & tear"). A man who seduces an unmarried woman is required to pay punitive damages to her &/or her father. And he must marry her, if she wants [61]. Sorcery is a capital offense, as is bestiality. Sacrificing to other than G-d is a capital offense. A convert to Judaism must not be embarrassed or taken advantage of with words [63] or in money matters [64]. These rules vis a vis the Ger are in addition to the "regular" prohibitions of embarrassing and taking advantage of any Jew. Thus the Torah sensitizes us to the plight of the more vulnerable members of our society. The Torah spells this out vis a vis the orphan and widow [65]. Similarly, it is a mitzva to lend money to a poor person [66] and not demand repayment when none is reasonably forthcoming [67]. Included in this passage is the prohibition of charging interest on personal loans [68]. If one took a poor person's bedding as security for a loan, it must be returned each evening for his use. This is but one of the many lesson's in the Torah in G'milut Chasadim. Note that the Torah requires a behavior of us that is far above the standards of the world, even the civilized world. The rest of the world recognizes that taking advantage of the needy by charging an exorbitant interest rate is wrong. Usury or loan-sharking is understood to be improper. Charging a "reasonable" amount of interest is universally acceptable. Except within the Jewish community. People might not always live up to G-d's expectations of us, but we are supposed to. This is our raison d'etre. R'vi'i - Fourth Aliya - 9 p'sukim - 22:27-23:5 Do not curse judges [69] nor The Judge (i.e. blasphemy) [70], nor may we curse our leaders [71]. Note that 69 & 70 are counted as two separate mitzvot (prohibitions) although they share the very same words in the verse - ELOHIM LO T'KALEIL. Here, Elokim is taken as referring to G-d, as well as Elohim, meaning judges. Do not withhold the gifts of the produce - T'ruma, Maaser, etc. - nor confuse the order in which these gifts should be taken from produce [72]. First born sons are to "be given to G-d" (i.e. redeemed, Pidyon HaBen). First-born cows, goats, and sheep are sanctified and require special procedures. The Torah here briefly mentions the prohibition of taking an animal for a korban from its mother before it is eight days old. Such a korban would be automatically invalid, a M'CHUSAR Z'MAN, lacking in time. TREIFA, literally an animal torn up by a predator and left to die, is forbidden to eat (even though the animal was actually killed by sh'chita, ritual slaughter), but other benefits may be derived from it. Included in the laws of TREIFA are animals found, upon post-mortem examination, to have specific defects [73]. Note that the term TREIF is generic for all non-kosher, but actually describes one type of non-kosher. Courts many not hear one side of a dispute without the other party being present [74]. Included in this prohibition is not being influenced by rumors. Judges may not accept testimony from unworthy witnesses [75]. A majority of one is insufficient to convict in a capital or corporal cases [76]. In their deliberations, judges must be careful not to do anything that might pervert justice or unfairly shift the feelings of the court against the accused [77]. Generally, rules of law are determined by majority vote of the judges [78]. Judges may not show favoritism, even towards the less fortunate [79]. [sdt] A judge's heart might go out to a poor person who stands before him in a dispute with a wealthy man. Would it not be an act of kindness, of Tzedaka, to see to it that the poor person wins the dispute? NO! Not at the expense of justice. A judge wants to give charity? Fine. He wants to convince the rich guy to help the poor guy out? Good. But justice must be fairly meted out. Every bent case shakes the whole society's confidence in the justice system. Unacceptable. If one finds a stray animal, he shall return it to its rightful owner (even if it involves personal expense). This command is related to Lost & Found whose "primary" place is Ki Teitzei. One must help even his enemy unload his beast of burden [80]. This mitzva is one of several that are considered the sources of the concept of TZAAR BAALEI CHAIM. [sdt] The Sefer HaChinuch says that if this mitzva applies to a donkey, how much more so does it apply to humans. If one sees a fellow person loaded down with bundles, it is a Torah mitzva to help him with them. By the same way of thinking, if you are the one overburdened and someone offers to help carry a package, etc. - let him. Resist the temptation to automatically say "no thanks, I can manage". Accept the help. You will be helped and the helper will be fulfilling a Torah mitzva. Chamishi - Fifth Aliya - 14 p'sukim - 23:6-19 One must not pervert justice even by slanting a case against a wicked person [81]. Keep far away from falsehood and be careful not to build a case on circumstantial evidence and supposition. Do not take bribes, even if they won't affect the outcome of a case [83]. Do not oppress a stranger (convert?); this is a lesson of the Egyptian experience. One's fields are to be worked for six years and rested during the seventh, so that the poor and even the wildlife will be able to enjoy the land [84]. One must abstain from all manner of creative Melacha on Shabbat [85] (This mitzva is the positive counterpart of the prohibition against melacha from Commandment #4. It gives a positive slant to the restrictions of Shabbat. As Dayan Grunfeld z"l puts it, we lay at the feet of G-d in homage to Him the Creator, the various gifts and skills He gave us for our workaday week.) Swearing in the name of (and sometimes even just mentioning) a deity is forbidden. One should avoid popular interjections whose origins are associated with other religions - Gee!, Holy cow! Etc. Inciting others to idolatry (even without worshiping) is forbidden [87]. Chagiga offerings in the Mikdash are to be brought on each of the Three Festivals [88]. Matzot are to be eaten during the 7 days of Pesach. It marks the Spring season during which we left Egypt. We must not appear empty-handed at the Temple (but rather bring specific Festival sacrifices). Shavuot is the Festival of the First Harvest and Sukkot marks the final harvest at "the turn of the year". We are expected to go to Jerusalem for the Three Festivals. The Korban Pesach may not be brought while we are in possession of Chametz [89] nor may its fats be left over for the morning [90]. Bikurim are to be brought to the Mikdash from Shavuot time [91]; it is forbidden to cook meat with milk [92]. Is this the origin of the custom of dairy on Shavuot, with these two mitzvot sharing the same pasuk? Shishi - Sixth Aliya - 6 p'sukim - 23:20-25 G-d will send an angel (a prophet?) to lead and protect the People upon our entrance into the Promised Land. We must heed his words so that our enemies will fall before us. We may not bow to idols, nor worship them, nor learn from the deeds of pagans; we must destroy their idols. We must serve G-d and He will bless us with wealth and health. Sh'vi'i - Seventh Aliya - 26 p'sukim - 23:26-24:18 G-d promises that we will live full satisfying lives and that our enemies will panic before us and will be driven out of the Land - not quickly, but slowly, so that the People of Israel may properly populate the Land. [sdt] Wait a minute! Miracles, laws of nature turned upside down. Plagues. Splitting of the Sea. Manna. Water from this and that. MA PITOM that we will only take over the Land of Israel slowly? What about a couple of miracles to handle the problem? The answer is that miracles are nice, but we don't live by them. We get them when we need them. But if the purpose of going (coming) to Eretz Yisrael is to live a Torah life in the place it was made for, then we have to do it naturally. This is the difference between the suspended animation experience of the Midbar and the down to earth, practical life in Eretz Yisrael. We may not make treaties with the 7 Nations nor with other idolaters [93], nor shall we permit idolaters a foothold in the Land [94], so that we will not be entrapped by them. The sedra concludes with a description of Matan Torah, including the famous NAASEH V'NISHMA response of the People to the offer of a Torah way of Life. Moshe remains on the mountain for 40 days and 40 nights.
Maftir 2nd Torah 6 p'sukim Shmot 30:11-16 The six p'sukim of the Maftir deal with the mitzva of Machatzit HaShekel, the half shekel that was collected from every adult Jewish male each year. If a woman wanted to give, it was accepted from her. Not so with a non- Jew - even one who observes the 7 Noahide laws. Although the 1/2-Shekel collection was used for the census, its main purpose was to provide funds (to which all Jews contributed equally) for communal offerings thoughout the year. Haftara - 17 p'sukim - M'lachim Bet 12:1-17 (Sfaradim start 4 p'sukim earlier) Silver money is a recurring theme in the special Haftara for Shabbat Sh'kalim. It was used to repair the Beit HaMikdash and symbolized the people's return to G-d after severe straying. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 123 (part three) • Levying Taxes on a Community As in prior lessons, the term “community” means the Jewish community, living under the control of the secular rulers of the country or province. In all of these matters, if there is a custom in the community regarding who is considered a resident of the community for tax purposes, the custom is controlling. If a person becomes subject to a tax, he may not avoid the current tax by removing himself from the community. This was held to be true even if the taxpayer left his community to go to live in the Land of Israel. He is even responsible for external taxes that were imposed by the secular ruler within thirty days after he leaves the community. The reason is that the ruler generally takes more than thirty days to impose the tax and thus he imposed it based on the number of inhabitants who were in the community within thirty days before the tax was imposed. If the community for any reason does not collect or undercollects a tax from one of the residents or nonresidents, there is no statute of limitations and the tax may be collected at any time. Those taxes that are allocated for the protection of the inhabitants of the community must be paid by all the inhabitants, including orphans, the only exception being scholars of the Torah. The theory being that the scholar’s Torah study will act as his protection. A person is considered a Torah scholar for the purposes of this exemption if his main occupation is the study of Torah in its many aspects. It usually means a person who devotes the majority of his waking hours studying the Talmud and its commentaries. In other matters the Torah scholar must also participate in the payment of taxes. In those communities where members dig sewers and do such other tasks, the Torah scholar is exempt from such work. In some communities the synagogue functionaries are also exempt from some or all of the internal taxes. There are no exemptions from external taxes imposed by the secular ruler on all of the inhabitants. The tax that is levied on the community is sometimes a graduated tax, with an increasing percentage tax corresponding to wealth. Where the tax is not graduated, wealthier persons still pay a larger tax than the less wealthy, because even at a flat rate for all persons, the taxable base of the wealthier persons is greater resulting in a greater absolute tax. There is also another criterion in levying the security tax where there is a wall around the city. Those who receive more protection from the security services pay a higher tax. Where crime comes from outside the community, those living at the outskirts of the community need more protection than those closer to the hub of the city. Therefore, those closer to the outskirts pay a higher tax than those in the center of the community. Also, since robbers are more apt to rob the rich than the poor, the wealthier persons pay a higher tax than the less wealthy. Combining these two standards, sometimes a wealthy person in the center of town pays about as much as a poorer person on the edge of town. All these issues have to be decided by the Beth Din in the community. In times of war when the walls of the city offer protection the nearness to the walls is not a factor in determining the tax; then the criterion is the wealth of the inhabitants. The wealthy members of the community also pay a greater portion of the tax in matters in which they do not receive a greater proportion of the benefit or in which they do not have any need at all. Some examples are: hiring teachers for the children of the community whose parents cannot afford to pay for such education, appointing a cantor for the synagogue, building a synagogue, and building a wedding chapel. The community may appoint tax assessors who go out and determine the net worth of the taxpayers. In some communities the custom is for the taxpayer to declare his worth and he takes an oath that the information that he supplies is accurate. In those communities where the assessor determines the net worth, neither the taxpayer nor the community can appeal such assessment. The assessors are admonished to do their work in honesty and trustworthiness, without favoritism, and without dislike for the taxpayer. In those communities where it is the taxpayer who makes his declaration under oath as to his worth, if the taxpayer refuses to take such an oath, then the community will appoint assessors to make the assessment. With such appointment of assessors, they are given instructions that if they make an error, it should be in favor of the community. In those communities where the taxpayer declares his worth under oath, he may later amend his declaration even if it lowers his taxes. This may be done only if Beth Din believes the reason for amending his declaration. Rabbi Yechiel Epstein (1828-1909) in his Aruch haShulhan, Hoshen haMishpat Volume 7, Chapter 163, (This work is not to be confused with the Shulhan Aruch, see lesson 121. In Shulhan Aruch, the word Shulhan comes first. In Aruch HaShulhan, the word Aruch comes first.) writes that the custom of the taxpayer making his own declaration as to his worth under oath is no longer followed. With the increase in population in many communities, the better practice would probably be to permit the taxpayer to make his own declaration and supply the information and be subject to penalties for making a false declaration. In determining the wealth of the person so that his taxes can be determined, certain criteria are used. A person's own net worth is first determined. It includes: (1) any moneys he is holding belonging to others. In determining external taxes based by the ruler on net the worth of the taxpayers in the community, all moneys held for others are included in such tax base. Since the ruler may well think that all assets in the Jewish community belong to the town inhabitants. (2) Any moneys that he is authorized to invest and use in his business. It will include trust funds for his children he is holding for investment, or property of his wife over which he has control. If the investor shares in the investment profits he must also share proportionately in the taxes. There is also a dissenting opinion that holds that the ruler is aware of the net worth of the citizens of the Jewish community and realizes which assets found in the community belong to outsiders. In many communities accounts receivable and wages earned but not yet paid are also included in a person's net worth, if the amount was a sum that is agreed upon. But if the amount is in dispute it is not included until the amount is agreed upon or is adjudicated in Beth Din. Accounts payable are deducted from the person's net worth. Property held by others for the account of the taxpayer are also included in net worth. Usually a person's clothing, library, and cooking utensils are not included in net worth. Whether or not jewelry is included in net worth depends upon the custom of the community. As soon as the tax is assessed or the taxpayer makes his declaration, the amount to be paid becomes a fixed obligation on the taxpayer as of that time. Even if the taxpayer thereafter becomes impoverished, the tax as fixed is due from him. Conversely if the taxpayer thereafter became wealthy, only the tax as fixed is due from him. Those people who move into the community after the taxes are fixed do not have to participate in the payment of external taxes for current year, but do have to participate proportionately in internal taxes. It is assumed that all communities have precedents to follow in these matters and such precedents should be followed. With this lesson we have concluded a short glance at the laws dealing with community taxes. The subject matter of this lesson is more fully discussed in Vol. V, Ch.163 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. COMMANDMENT TO GIVE LOANS The Torah specifically commands us to help our fellow man with free loans: “If you lend money to my people, to the poor among you, don’t be like a creditor to him, don’t impose interest on him. If you should pawn your fellow’s garment, return it to him by nightfall.” (Shemot 22:24-25) We might think that helping out a needy person with charity would be an even greater kindness, but our tradition clearly indicates the opposite. Giving a loan is considered a greater mitzva than giving charity, so much so that the Hebrew word for a free loan is a “gemach” – an acronym for “gemilut chasadim”, meaning “granting kindness”. This linguistic identity points to a cultural reality, that giving a loan is the basic act of mutual aid in Judaism. This special importance is not only because the lender is getting no benefit from the loan. In fact, making a business partnership with a needy person, where there is an expectation of profit, is considered on an equal level with a loan. “The greatest level of charity, with nothing higher, is to strengthen the hand of a weakened Jew, giving him a present or a loan or starting a partnership, or giving him work.” (SA YD 249:6. While a present is also mentioned, the intention is not a hand-out but a normal present like those given among equals, where there is an expectation of reciprocation.) FAITH IN OUR FELLOW MAN One reason we can identify why a loan is even more beneficial than a hand-out is that it indicates that the lender has faith in the borrower. In this way it provides not only material support but also moral support. This faith has two aspects. On the most basic level, giving a loan shows faith that the borrower is an honest person who won’t disappear with the money. But a loan also shows the lender’s faith that the borrower is a successful person – one who, though he has fallen on hard times, is sure to recoup his losses and find himself earning a respectable income. Very often the monetary difficulties caused by financial setbacks are the least of the problems. A few bad seasons in business or losing a job can cause a person to become discouraged about the future and lose hope. The encouragement provided by the lender’s faith in the borrower may be even more important to the needy person than the money itself. A FELLOW, NOT A SLAVE This aspect of encouragement is particularly evident in the various limitations on collecting a loan. The passage we cited states, “Don’t act like a creditor” towards the borrower, meaning don’t hound him for repayment if you know he can’t pay. (Rashi.) Other limitations on collection include the rules which prevent collecting from possessions which are essential to the borrower’s livelihood, including the following verse which indicates that we may not take the borrower’s garment as a pledge unless we return it when he needs it. Indeed, in ancient times the borrower himself, or his family members, were themselves pledged to a loan and could be enslaved if a loan was not repaid (Melakhim II 4:1), and even today debtors may be put in prison for failing to repay a loan. Such drastic collection measures contradict the idea of encouragement in two ways. First of all, if the loan has the effect of subjugating and demeaning the borrower, it will not be very successful in providing him with moral support. Furthermore, if the lender has iron-clad guarantees that he will get his money back, then the loan is not much of a vote of confidence. But since the lender is limited in his ability to seize assets and can’t “lien” the borrower himself, his loan shows his confidence in the borrower’s ability to improve his financial situation. Of course the halakha demands that the borrower do his best to be worthy of this confidence, and not make unnecessary expenditures or unjustified gifts which would prevent the lender from recouping his investment. Of such a borrower Scripture states, “It is a wicked borrower who doesn’t repay.” (Tehillim 37:21) 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: Why do we read the Haftara? What does the word mean? Answer: Moshe Rabbeinu initiated the public reading of the Torah and Ezra expanded it (see Bava Kamma 82a). The reading of the Haftara was established at some later point during the period of the Second Beit Hamikdash, certainly before the end of the period of the Tanaim (as it is mentioned in Mishnayot in the 3rd perek of Megillah). The Haftarot certainly mirror the reading of the Torah. The gemara (Megillah 23a) states that the Haftara should contain at least 21 p’sukim, corresponding to the 7 aliyot on Shabbat multiplied by the minimum of 3 p’sukim per aliyah. The classic explanation, found as early as the Avudrohom (14th century) and brought by many since (see L’vush, Orach Chayim 284:1), is that the Haftara was instituted during the time that the Greeks decreed upon Jews not to read the Torah. Instead, they read from the Prophets something related to the Torah reading which also corresponded to the minimal length. The Levush (ibid.) and Tosafot Yom Tov (Megillah 3: 4) write that although the decree ceased, the practice, initiated under those difficult circumstances, was adopted permanently. This explanation fits with the root of Haftara (patur), that the Jews of that time exempted themselves from the normal obligation to read the Torah by reading the Prophets instead (Avudrohom). Another approach, which Harav Yaakovson (Chazon Hamikrah, pg. 20) quotes from Likutei Pardes and others, sees the development of the Haftara as a natural, positive one. The ancient custom was that after daily prayer the congregation would remain in the synagogue and read the Tanach, Mishna and halachot. When poverty spread, people had to work longer hours. Although people did not have enough time to continue the custom, on Shabbat and Yom Tov, when people do not work and have more time, the custom was preserved and turned into the practice of Haftarot. According to this approach, Haftara may mean to exempt or fulfill the need to read from the Prophets. Rav Maimon (Chagim U’zmanim, pg. 197) suggests that the public reading of the Prophets was begun to counter the claims of the Shomronim who rejected their importance. Other explanations of the term, Hafatara, relate to its position at the end of Torah reading at which point it is permissible to talk (until Musaf and at appropriate times) along the lines of the phrase “yaftiru safa” (Rabbeinu Tam). Similarly, it is the end of Shacharit (as we say, “ein maftirin achar hapesach…”). 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. Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) "And you shall be a holy people unto
Me." (Sh'mot 22:30) Let your holiness be humane, reasonable, and
acceptable to others. The Land of Israel is the same as the
Divine Presence itself. Rite and Reason by Shmuel Pinchas Gelbard It is customary to dress up in costume on Purim... REASON (Chulin 139b): Where is Esther hinted at in the Torah? The Torah says, V'ANOCHI HASTEIR ASTIR PANAI, I will surely hide My countenance... REASON (Megila 12a): Regarding the Children of Israel who bowed down to the idol in the days of Nevuchadnetzar, and were punished in the days of Haman. They did it for appearances' sake (they did not really worship the idol). Similarly, G-d only acted toward them for appearances' sake. Hence, the custom to wear a mask on Purim. REASON To protect the honor of the poor who are too embarrassed to openly request charity. When we all disguise ourselves, it is easier for them to request and receive tzedaka. REASON Numerous disguises in the Megila... Esther did not reveal her identity. Mordechai put on sackcloth. Mordechai was dressed up by Haman when the king wanted to honor him. Bigtan & Teresh were disguised foreigners. REASON Our Sages say that Eliyahu HaNavi disguised himself as CHARVONA to tell the king... ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein R' Yitzchak of Worka approached a certain miserly man for a contribution to a worthy cause. The man refused point-blank. R' Yitzchak neither said a word nor moved from his place. “Rebbe”, said the man impatiently, “I told you that I won't give you a thing.” R' Yitzchak remained seated. “Rebbe”, said the man angrily, “I told you once and for all that I'm not going to give you anything! There is no reason for you to wait.” “There is no reason for me to wait”, said R' Yitzchak. “As we know, man has two inclinations – a good one and a bad one. The bad inclination, the yeitzer hara comes to a person on the day he is born, while the good inclination, the yeitzer hatov only comes to him when he turns thirteen. Now, as the older of the two, your yeitzer hara spoke first, as is only fitting. Now I'm waiting for your yeitzer hatov to speak.” These words moved the man and he contributed to the cause. Excerpted with the permission of the copyright holder The Four Parshiyot SH'KALIM - the Shabbat of, or the Shabbat before Rosh Chodesh Adar (the second one, if there are two). Rosh Chodesh Adar was when announcements for the collection of the annual Half-Shekel was made. Also, our mitzva of Sh'kalim was the innoculation (so to speak) against the sh'kalim that Haman promised Achashveirosh for his permission to Haman to kill all the Jews of the kingdom. ZACHOR - the Shabbat before Purim. Sometimes it is the Shabbat right after Sh'kalim; sometimes there is a "break" between them. The mitzva to remember Amalek is juxtaposed to Haman's threat and downfall, Haman being an Amalekite. PARA - the Shabbat before HACHODESH (see next paragraph). Sometimes follows Zachor directly; sometimes there is a "hafsaka (break)" between the two. Most common time of the year for the majority of the people to purify themselves from the ritual impurity caused by contact with a dead body was towards the beginning of Nissan, in preparation for Korban Pesach. (see next) HACHODESH - the Shabbat of, or before Rosh Chodesh Nissan. Always the Shabbat after Para, never a break between the two. Contains the mitzva of Kiddush HaChodesh, including that Nissan is the first of our months. And deals with Korban Pesach and other Pesach topics, which we occupy ourselves with at this time. In our fixed calendar, there are 4 possible arrangements of the Four Parshiyot and the break(s) among them. Each arrangement is coded, as follows: DALET-DALET meaning that when the first of Adar is on Wednesday (Yom Dalet), then there will be one HAFSAKA (break-Shabbat) on DALET, i.e. 4 Adar. The break is between Sh'kalim and Zachor. This is the case this year, 5762. ZAYIN-TET'VAV - when the first of Adar is Shabbat (last year's case), then there will be a break (bet. Zachor & Para) on TetVav, 15 Adar (Shushan Purim). BET-VAV - 1 Adar on Monday, break on 6 Adar, bet. Sh'kalim and Zachor. VAV-BET-YUD'VAV - 1 Adar on Friday means two breaks - on 2 Adar (bet. Sh'kalim & Zachor) and on 16 Adar (bet. Zachor & Para). G'matriya Match In B'reishit 13:17, G-d tells Avra(ha)m Avinu to arise and walk throughout the length and breadth of the land, for G-d will be giving the Land to him. The opening pasuk in this week's sedra - And these are the MISHPATIM that you shall place before them (Sh'mot 21:1) is a condition of our keeping the Land. The 2 p'sukim are a G'matriya match. From the Desk of the Director Parshat Mishpatim is replete with mizvot Bein Adam Lechavero – laws that shape our moral character and protect the integrity of our society. One of the more intriguing mitzvot instructs us to go out of our way to help an individual whom we hate whose donkey is crouching under its burden (Shmot 23:5). Since the Torah commands us not to hate others, the rabbis explain that this injunction relates to a person known for his disdain of Torah. Despite our abhorrence of his sinful behavior, the Torah nevertheless asks, “Would you refrain from helping him?” Moreover, the passuk adds, “You should help him repeatedly.” The Torah teaches us first not to be cruel to animals. It seems that we are advised not to constrain our penchant for compassion under any circumstances. We are also cautioned to cooperate with the “hated” individual in relieving the suffering animal. The mitzva is to help him as much as it is to alleviate the discomfort of the donkey. It seems that if we can take care of helpless beasts of burden, we might learn to take better care of our own kind. The “Tosafot Pesachim” explains that assisting those we despise helps us overcome the propensity to hate others, even “leshem mitzva.” For such feelings most often set up a negative reaction with grievous results. Consequently, we might do well to heed those poignant words of King David: “Chokreini El, Veda Levavi” – ‘Search me, G-d, and discern [the innermost motives of] my heart.’ Shabbat Shalom, Menachem Persoff, Director, Israel Center Towards better Davening and Torah reading Column #15. The contents of this weekly column are based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading. We received two pieces of feedback on NE-er-mu being a double nasog achor (DNA). The first was a long explanation as to why NE-er-mu only looks like a DNA, but it really isn't. The SEGOL under the AYIN came from a CHATAF-SEGOL, which in turn came from a SH'VA, which means that the AYIN-SEGOL isn't a real syllable. That means that it can't get an accent, so that when the accent on the last syllable retreats (because the following word is MA-yim), it skips over the pseudo-syllable and ends up on the first syllable. Thanks, YL for the clarification. (And YL points out that there is another word like this in Tanach - in Eicha 2;16. va-YA-char-ku—SHEIN, they (Israel's enemies) gnash their teeth... DL wrote that he found 5 other DNAs in Tanach, "and there might be more". One is in Vzot HaBracha (D'varim 33:28), YA-ar-fu—TAL. Thank you DL for sharing your knowledge. Last week's column ended with a "promise" to discuss another aspect of the CHATAF in an upcoming column. So here it is. To review: CHATAF-PATACH, CHATAF-KAMATZ and CHATAF-SEGOL are the PATACH, KAMATZ, and SEGOL with an extra two dots, vertically oriented (like a SH'VA) attached to the right of the vowel. The CHATAFs generally appear under the letters ALEF, HEI, CHET, and AYIN, when the vowel "should have been" a SH'VA, but the letter needed a shortened vowel help us hear the letter better than a SH'VA would allow (something like that). In the case of ALEF (and AYIN too for us Ashkenazim), the CHATAF vowel gives sound to an otherwise silent letter. In the case of HEI and CHET, it helps with the smooth pronunciation of the word. In the SH'ma we have va-a-vad-TEM, the AYIN would not be heard at all (or for S'fardim and Teimanim, you'd just barely hear it) if the SH'VA were left under it. The CHATAF-PATACH - a short version of a PATACH - allows the AYIN to be heard. Same for the ALEF in the other va-a-vad-TEM (without the S'fardi-Ashkenazi diff). Also in SH'MA, end of second passage, ha-a-da-MA and la-a-vo-tei-CHEM, the ALEFs would be lost without the CHATAF-PATACHs. In the third passage, a-cha-rei-HEM, rather than ach-rei-HEM. With the Ashkenazi way to say a CHET, the CHATAF seems less necessary for the smooth pronunciation of the CHET, than the guttural, almost wispy way of saying CHET. Be that as it may, we also find a CHATAF-PATACH under other letters besides the four mentioned above. When Rivka experienced difficulty in pregnancy, the phrase is VAYITROTZ(A)TZU HABANIM B'KIRBAH. The first of the two TZADIs has a CHATAF-PATACH. In B'reishit, the Torah tells us of the four branches of the river from Gan Eden, one of which was PISHON, which circles all of Eretz HaChavila, where the gold is. And the gold - UZ(a)HAV - of the land is good... The ZAYIN has a CHATAF-PATACH. How are these CHATAFs pronounced? Three opinions. One is that they all are sounded as if the vowel were a SH'VA. VAYITROTZ'TZU, U-Z'HAV, etc. Second opinion is that they should be pronounced like a CHATAF-PATACH. UZAHAV. U-SADEI (Vayikra 256:34). All who hear (of Sara's giving birth at such an advanced age) will laugh at me, YITZACHAK-LI. The third opinion distinguished between the CHATAF-PATACHs of this type (meaning, under non-guttural letters). Those that are under the first of two identical letters (VAYITROTZ'TZU or TZA-L'LU in SHIRAT HAYOM) are pronounced like a SH'VA. So too if the word is about eating or blessing. TO-CH'LENA (B'reishit 3:17), VA-A-VA-R'CHA M'VA-R'CHE-CHA (G-d to Avraham in B'reishit 12:3). The others are pronounced like a CHATAF-PATACH. Not simple. PARSHA-PIX Busy ParshaPix this week, reflecting a very busy sedra. You can really spend some quality sedra time with your children and Shabbat guests with ParshaPix this week. Upper-left is really the starting point, the scales represnting JUSTICE. In this case, MISHPATIM. In addition to the broad idea of justice, see what else can be found in the sedra, for which the scales of justice would be an appropriate representation. Upper-right is the "fist" referred to as one of the weapons that can injure or kill. An eye for an eye, literally, an eye UNDER an eye, is depicted here as money under an eye, based on Rashi and all other commentaries. The bull and the fire are two potential causes of damages - one of the many key topics of the sedra. The sneaking thief was caught in the cellar. Under what circumstances is one held blameless for killing him? Under what circumstances would one be held accountable? The guard at his post represents the whole topic of the FOUR SHOMRIM. The hands pulling the money out of the wallet are about to lend money at 0% interest. Or, perhaps, they are about to offer a bribe. Which will blind the judge receiving it, as in the image of the blindfolded head. The rabbit in the hat is the symbol of magic, the real practice thereof (or the attempt at a real practice thereof) is forbidden and can be a capital offense. The witch on the broomstick stands for the same 3-word pasuk. Down the lower-left side are images of the Three Regalim, Pesach, Shavuot, and Sukkot. The Har Sinai pix for Shavuot also corresponds to the end of Mishpatim where the events of Matan Torah are presented with other details not presented in Yitro. The quill and scroll is for Moshe writing down "all of G-d's words" (Shmot 24:4). There is milk & meat for the first of the three p'sukim LO T'VASHEIL. Lower-right is the TZIR'A that G-d will send into the Land to help slowly drive out some of the nations there. The cloud is covering Har Sinai (end of the sedra). The tooth is referred to in the mitzvot related to injuring an EVED K'NAANI and being required to free him. It is also one of the forms of damages. Also, there is a tooth for a tooth. 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 (YITRO) TTriddles: [1] DON'T DRILL - USE DILL [2] The Arrival, public decree, Jerusalem gathering [3] Eliezer, Yosef, the Wine Steward, Par'o, Moshe, an old prophet's son, and Haman — what? [4] The younger one sitting in judgment on the 18th of Tammuz, saw the almond blossoms [5] Some Har Nof bus drivers can say this too. [6] Like mountain, like people [7] Judge's proverbial mate [8] 12Z:11:16 shares the record with a pasuk from Yitro And the envelope please... [1] This was a play on words too good to pass up. If the Mizbei’ach be made of stone (as it says in the end of Yitro), the stone may not be cut with metal implements, such as a sword, saw... or drill. Pirkei Avot tells us of miraculous creations that came into existence in the instant before the first Shabbat. Among the items mention is the SHAMIR, a worm or insect that exuded a substance that cut stone. In modern Hebrew, SHAMIR is the herb dill. Hence, DON’T DRILL - USE DILL. [2] In the third month from the Exodus, Bnei Yisrael arrived at Sinai. In the third month, namely Sivan, on the 23rd of the month, the decree of Mordechai was publicized throughout the kingdom of Achashveirosh. In the 15th year of the reign of King Assa, in the third month, there was a gathering of people in Jerusalem. The phrase used for these three events (and only these three) is BACHODESH HA-SH’LISHI - in the third month. [3] VAISAPEIR, and he told. That’s the answer. Eliezer told Yitzchak what had taken place on his mission to find a suitable bride for Yitzchak. Yaakov (skipped him by accident) told Lavan about family matters. Yosef tells his brothers and father about his dreams. The Wine Steward tells Yosef about his dream. Par’o tells Yosef about his dreams. Moshe tells Yitro all that has happened to the People. Then he tells the People what G-d has said. For the old prophet, chek out Melachim Alef 13:11. Haman tells his household and Zeresh his wife all that has happened to him, including his problems with Mordechai. [4] The younger one - this refers to Lot’s younger daughter. Sitting in judgment - this is from Parshat Yitro and refers to what Moshe did daily. The 18th of Tammuz is the day following the sinning with the Golden Calf. And the almond blossoms refer to the rod of Aharon, which was placed among the rods of the tribes. Aharon’s rod alone blossomed and bore fruit of the almond. These are the four times that the Torah says, VA-Y’HI MIMACHORAT - and it was on the following day (on the morrow). [5] G-d said that He would carry us on the wings of eagles (Sh’mot 19:4). Some of the Har Hof bus drivers can also say that they will carry us on Kanfei Nesharim. Couldn’t resist that one. [6] We had a TTriddle like this one back in Parshat To’l’dot (I think). Add Yitzchak Avinu to the People and the Nation and you have the three CHAREIDIM of the Torah. The word VAYECHERAD appears only three times in Chumash. (There are three more references elsewhere in Tanach.) Yitzchak trembled when he realized that Yaakov had gotten the bracha instead of Eisav. In Parshat Yitro, both HA’AM and HAHAR trembled during Matan Torah. [7] This one is a real neat TTriddle. It was solved on the radio by Howie Schiffmiller Nof Ayalon. When Moshe appoints judges over the people, they are called ANSHEI CHAYIL, using one of the qualities suggested by Yitro. In Mishlei (a.k.a. Proverbs), at the very end, we find the 22 p’sukim of EISHET CHAYIL, the Proverbial mate of ANSHEI CHAYIL. [8] 12 stands for TREI ASAR, the Z is for Zecharya. 11:16 is a pasuk that contains the word LO (no) a record 4 times. This record is shared by the pasuk in Yitro that comprises Commandments numbers 6-9. (Yes, they are all part of a single pasuk, with 4 LOs.) RHM phoned in a fine partial solution set, as did MM/Bklyn email his. MM’s sol’n set had some creative “other” solutions. The Shilo Shalevs also submitted a good solution set, and the Far Rockaway Neufelds made a nice stab at the TTriddles. Best set this week - and winner of the double prize (please be in touch) is the father-son team (actually, son-father) of YYW and AMW. Excellent solution set. Missed a bit, but that’s good too. This week's TTriddles: [1] This would result from having a study group in the Israel Center's Beit Midrash and another one in the 2nd floor conference room at the same time. [2] Flood, brothers, witness [3] HaShem, Adam, plus 21, plus 4, flocks and bread [4] Status-changing time-frame for those who go on 2 or 4 Israel Center Notes: Re: The Israel Center and Torah Tidbits This is the new expanded Torah Tidbits This ‘n That column. It will now carry reports of special Center programs and other Center news, in addition to things we want to share with our readers about Torah Tidbits. For example... Last Motza’ei Shabbat. What a wonderful evening! For 2¼ hours (135 minutes, if you prefer), Howie Kahn (a.k.a. Ruach Uno - for this evening, at least) masterfully transformed his accordian into a time- machine and transported the 120+ audience the the Jewish Music scene of the ‘60s and ‘70s. Remember Carlebach’s HaNeshama Lach? Shmelkie’s Nigun? Harachaman by the Rabbi’s Sons? the Rechnitzer Rejects? Kol Salonika? Or Chadash? The nostalgic music was spiced up with amusing and touching stories of the songs, records, and people behind them. Seeing the many old record jackets helped with the time-travel that had the audience singing along, laughing, toe-tapping, and harmonizing. No doubt that we will do this kind of evening again. It was a great way to take a mini-vacation from our current “matzav”. If you were there, you know what we mean. If not — you missed a good one. 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. We’re planning on printing the above notice in every issue of TT. Every so often, we question whether a certain proposed ad is appropriate for Torah Tidbits. It’s never something obviously inappropriate. That would be easy to refuse. But it’s a borderline case, for us. For restaurants, food, and hotels we have the KASHRUT POLICY on the first page of the Tiyul & Shabbaton section. And for other things, we’re experimenting with the above NOTICE. It doesn’t solve all our problems. But it’s a start. Just to give you a behind-the-scenes look at what we sometimes worry about, we received a complaint by email from a longtime reader about our advertising dentists (and accountants and lawyers, for that matter). Do the ads conform with the code of ethics of the various professions? Have those codes changed in recent times? Are we supposed to verify that an ad is, in fact, in line with professional guide- lines? Or is that the proposed advertiser’s responsi- bility? We’ll be looking into this. This column will appear from time to time (maybe every issue) to share with you different things that go on at the Center and/or with Torah Tidbits. Your comments, feedback, and suggestions are welcome. 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. Forms have been sent out to those who have requested them. We thank you for your patience during the time it has taken to take care of many details. 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. HAMANTASHEN from Herbie's Bake Shop, Mehadrin under the Mateh Binyamin Rabbinate Order thru the Center by Thu. Feb.21; pick up on Sun & Mon. Poppy, Prune, Apricot, Date (maybe chocolate too).Flyer & order form at the Center & next week's TT Call for further details NESTO - Native English-Speaking Teen Olim This past Thursday we went out as a mass NESTOied group to go see our fellow NESTOite, David Fischer, as he made his debut appearance in Brighton Beach Memoirs. Fischer was great; in fact the whole cast did a really good job of enacting a fairly typical family in the States just prior to the start of the Second World War. The NESTO verdict – Fischer was just so himself, the part must have been written with him in mind. Thank you Daniella for organizing all the tickets etc. – you did good! The importance of making time count (and not just counting time) was the theme of last Tuesday night's art program. The art program, an optional element of the general NESTO group, meets roughly every other Tuesday. As well as being well as being creative and fun, our group also designs and creates meaningful and useful pieces of work. As you probably guessed we spent this past week designing and then putting together clocks. Each clock was really beautiful and so again our thanks go to Tracy for calmly putting up with us (even when the paint doesn’t exactly make it to the required places). Till next week - and counting. In other NESTO news JJ is making it well into his second week as our aquatic mascot. There are, however, rumors circulating in the office that someone is secretly plotting to finish him off due to overfeeding – we know who you are and we will overcome. We at NESTO are all getting really hyped for. Motzei Shabbat, February 9th, 7:30 NESTO will be hosting our annual “SING TILL YOU DROP” KARAOKE NIGHT in the TYC. For further details you can catch Naomi at the office or call us on the NESTO hotline at – 050 444 401. Remember Rosh Chodesh Adar is just around the corner and our annual costume party is scheduled for next Tuesday February 12th at 7:00pm in the TYC (Teichman Youth Center, a.k.a. the Zula). You must come dressed up as your favorite cartoon character and you will have to tell us all why he or she is your favorite. Mark your calendars... NESTO’s next Shabbaton has been scheduled for March 1-2 in Beit Rimon, in the Lower Galil. The theme of the Shabbat is: Just Reach Out and Touch Someone: The Jewish Art of Prayer. Details to follow. That’s all for now, Shabbat Shalom, Josh,Chave & Naomi People are like stained glass windows: they sparkle and shine when the sun is out, but when the darkness sets in their true beauty is revealed only if there is a light within. - Elizabeth Kubler-Ross, psychiatrist and author (1926-) NESTO, the Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 245 • fax: 561-7432 • spodek@netvision.net.il • Josh Spodek, Director • Chave Abrahams, Asst.Dir. Naomi Skorecki, Bat Sherut • Jr. NESTO Staff: Natalie Rubinstein, Rafi Poch NESTO is partially funded by the Jewish Agency for Israel TIYULIM and SHABBATONIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus. Tuesday, Feb. 19 (7 Adar, birthday & yahrzeit of Moshe Rabbeinu) • A Very Special Tiyul for Women Only • An inspirational and informative full day of travel and prayer at the resting places of our matriarchs in the Galil • Yocheved bat Levi, Mother of Moshe Rabbeinu • Tzipora, wife of Moshe Rabbeinu • Elisheva, wife of Aharon HaKohen (sister-in-law of Moshe Rabeinu) • Bilha & Zilpa, wives of Yaakov Avinu • Rachel, wife of Rabbi Akiva • Guided and led by Basha Zussman and Esther Linder • 8:00 am to 8:00pm • Route via Mediterranean Coastal Road • Bring food & water for the day) • Price: 100NIS members110NIS non members SUN to WED, February 10-13 A Heavenly Vacation in the Lowest Place on Earth Ein GediGuestHouse • We invite you to vacation in the dreamy, serene atmosphere of the beautiful guest house of Ein Gedi on the Dead Sea, lovely air-conditioned rooms set in an abundantly green, tree-filled botanical garden. Each cottage contains a kitchenette with coffee & cookies free all day, refrigerator, vault, video and more in a pleasant ambiance • Kashrut is L'mehadrin - Mashgiach T'midi, Badatz Eida Chareidis, Scholar-in-Residence: Golda Warhaftig and Pearl Borow, Torah lectures, evening entertainment, exercise, tour of Botanical Gardens, tour of Nachal David • 3 nights - 717NIS (239NIS per night) per person, double occupancy (3 payments possible), 2 nights - 510NIS (255NIS per night) per person, double occupancy (2 payments possible), 1 night - 269NIS per person, double occupancy, includes Israeli buffet breakfast, festive evening meals, health club facilities, sulfur pool (70NIS Value), mud treatment (100NIS value), shuttle buses to Dead Sea (very close by) , Transportation (in bulletproof buses): Sunday morning (10:00) to the Guest House (no additional charge) and Wednesday afternoon return to Jerusalem(no additional charge) • Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU - in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Travel Desk Specials For reservations at the hotels listed below or any other Israeli hotels not listed here, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accomodate you with any of your requests. Dan Pearl - Jerusalem • thru March 31 Midweek special package: 2 nights, B/B, 840NIS per couple Inbal Hotel, Jerusalem • Shabbatot thru February 1150NIS per couple F/B Sheraton-Plaza, Jerusalem • Shabbatot thru February • 1000NIS per couple f/b, child 2-12 in parents room, 150NIS David Citadel, Jerusalem • Shabbatot thru February 1080NIS per couple F/B Sheraton-Moriah, Dead Sea • midweek thru February, 550NIS per couple, h/b (no min. stay) Grand Beach, Tel Aviv • valid all week - thru January 31 269NIS per couple per night (Glatt -Mehadrin from Feb. 15) B/B; child to 12 FREE in same room 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 TT506 "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 FRIDAY EVENING When we have an in-house Shabbaton at the Center (as we do this Shabbat),we invite TT readers in walking distance to join us for davening and shiurim. 4:55pm Mincha, Kabbalat Shabbat, Mini-Shiur, Maariv 8:15pm Shiur by our guest scholar, Rabbi Asher Meir - Leil Shabbat: a special time for Shalom Bayit 9:15pm Tish & Oneg Shabbat with Rabbi Meir and Phil SHABBAT DAY 7:30am Pre-Davening Mini-Shiur by Phil 8:00am Shacharit, Torah reading, Rosh Chodesh Benching, Drasha, Musaf 1:00pm Shiur by R' Meir: Inner meaning of the interest prohibition & heter iska 2:00pm Shiur by Phil on the Mitzvot of Mishpatim and Sh'kalim 3:30pm Shiur by R' Meir: “If you want to be pious, observe the laws of damages” 4:30pm Mincha 5:55pm Maariv and Havdala 3:30pm • Shabbat afternoon shiur on Parshat HaShavua with Kalman Walker • Men & women invited • Drinks available • Mincha if Minyan MOTZA'EI SHABBAT Motzaei Shabbat, February 9th, 8:30pm • Rambam's View of Healing by Allen Bennett, MD, FACP, President of the Association of Orthodox Jewish Scientists Chairman, Committee on Bio-Ethical Issues SUNDAY 9:30am (women) •Mystical Insights into the Months of the Year • Golda Warhaftig 10:30am (men & women) A look backat Parshat Mishpatim • Phil Chernofsky N'shei Library - 10:30am - 12:45pm 11:30am (men & women) Parshat HaShavua • Shprintee Herskovits February 10, 2002 from 4:00-9:30pm • KIDS-4-KIDS Conference in conjuction with (and at) the Israel Center KIDS FOR KIDS •Youth Organization for the Recovery of Young Victims of Terrorism • kids4kids@actcom.co.il • 628-1874 • 628-1987fax: 6283194 One year after... we are here to talk, to listen, to learn, to create healthy vistas for the future... 4:00-5:00pm • Families' Impact in Frontline Parenting • Dr. Michael Tobin (PhD family therapist) ; Tools in Our Pocket, Sorrow in Our Hearts • Rachel Frumin MS (Clinical Psychologist) 5:00-6:00pm • Taming the Trauma - Rebecca Weinberger, Child Advocate and Dr. Batya Ludman, Clinical Psychologist and Debriefing Counselor 6:00-7:00pm • The Mourning After • Thea GIvati, Adina Rakoff - Bereavement counselors 7:30-8:30pm • Our Kids in this War• Rabbi Eitan Eckstein (Director of Retorno) KIDS FOR KIDS TEENS tell their stories: Atara Spero, Elisheva Millstein, Ariella Feinstein 8:30-10:00pm • The Big Picture – Rabbi Pincus Winston; Spiritual Tools – teen, Avrumi Landsman; The manipulation of their children, creation of the suicidebombers • Itamar Marcus PMW Parallel TEEN SESSION - 7:00-8:30pm with Rabbi Ekstein; Rabbi Winston, Adina Rakoff and Thea GIvati; Topics include...: "What do I do when my friend's been killed?”; The Big Picture; For Adults, Kids and the Entire Community • Admission: 20NIS 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 • 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 • new series , Born to Win - An exciting adventure in Torah & Psychology towards Happiness and Personal Wellbeing with Rabbi Yosef Rubenstein, MA Psych, Columbia, 30 years experience Sun. Feb.10 • 8:00-10:00pm Aliya Counselling with Miriam Bass 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) • Building the Mikdash • Phil Chernofsky 11:36am (men & women) • Jewish History 2nd Temple • Enter Caesar and Cleopatra with Dr. Henry Goldblum Monday, Feb. 11, 8:00pm • Revitalizing the Mitzvah of Hospitality in your community; The tragic missing element in Jewish Communal Life Today. presented by David Bedein MSW TUESDAY 9:00-9:50am Midrash on Purim • Dr. Hayim Abramson 9:55-10:45am Megilat Esther • 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. Feb. 5,12,19 • 8:00pm • A new Way of Looking at Megilat Esther with Dr. Joe Levinson Tuesday, Feb. 12, 7:30pm • Root & Branch, in conjunction with the Israel Center : Palestinian Propaganda Films: Information or Intoxication? Film Presentation and Analysis (part two) by film-maker Mr. David Szerman• Information: rb@rb.org.il • Language: FRENCH • Admission: NIS25 per person WEDNESDAY 9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber 10:30am Break the Fear Habit... And Live! withAlan Romm P.C. Wednesday, Feb. 13, 2:00pm, Rosh Chodesh Adar Luncheon (meat) • Honored Guests: Rabbi & Mrs. Eliezer Grunbaum, topic: Purim • Price: 44/50NIS • Advance registration required by Mon. Feb. 11, 4:00pm 3:00pm Women in Tanach with Pearl Borow NOT THIS WEEK 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: Rambam's Approach to Korbanot Ramban's Commentary on the Torah and its Wellsprings Now studying: G-d's Ongoing Melacha & the Celestial Shabbat with Rabbi Chaim Eisen This week: Rambam NOT THIS WEEK 8:00-10:00pm Aliya Counseling with Miriam Bass Wed. Feb. 13, 7:30pm, Women's Open Mike Night - call Elana - 652 2287 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 (for more information, 02 583 3389) Songs by Rosenblatt, Lewandowski, N. Shemer, Carlebach 8:00pm The Book of Yehoshua with Reb Yosef Schreiber Torah Tidbits Audio with Phil Chernofsky on Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm, or anytime on www.israelnationalnews.com FRIDAY 9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen Avrom Silver Jerusalem College for Adults Fall Program 5762 (2001 - 2002) At the Israel Center Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler 10:15am, Parshat Hashavua with Rabbi Dr. Sholom Gold TUE Feb 5 Feb 12 Feb 19 • 10:15am Avrom Silver Jerusalem College for Adults in cooperation with the David Cardozo Academy announces a series of 4 lectures by noted scholar and author Rabbi Dr. Natan Lopes-Cardozo “REVELATI0N & HALACHA” 11:30am, A Study of the Haftarot with Esther Kitov Wednesdays 9:00am, Studies in Maimonides: The Jewish State and the Messianic Era with Rabbi Macy Gordon 10:20am Feb. 6,13,20 • T'hilim - P'sukei D'zimra The Daily Prayers • Rabbi David J. Derovan All JCA classes - 20NIS per class (payment is separate from Israel Center classes) RESUMES AFTER PURIM: Also on TUESDAYS at the CENTER Two Tuesday morning classes at the Israel Center by the Yad Yaakov Center for Jewish Education Separate fees. Call (02) 652-4601 for further information 9:00-10:30am The Journey of the Soul in Biblical Stories Rabbi Yosef Leibowitz 10:30-11:30am Rambam's Shmoneh P'rakim (8 chapters) Rabbi Yosef Leibowitz Upcoming at the Israel Center Motzaei Shabbat, Feb. 16, 8:30pm, Why does the Zohar say that Purim is greater than Yom Kippur? - Rabbi Efraim Sprecher Sunday, Feb.17, at the Israel Center She'arim College of Jewish Studies for Women Purim Yom Iyun for Women: Happiness & Light: We Can Have It Again! 9:30am Mrs. Riva Sperling: Mesirot Nefesh in the Megilla 11:00am Rebbetzin Holly Pavlov: Happily Hanging Haman 12:15pm Rabbi Jeremy Kagan: Internalizing Purim 20NIS, Israel Center Members: 15NIS For more info: tel. (02) 651-4240, shearim@shearim.com Monday, Feb. 18, 8:00pm • LOGIC & CRITICAL THINKING: Leah Zitter (curious? Call 671-6059) Mon. Feb. 18, 8:30pm, Women's concert by Tofa'ah Read carefully! Purim-time schedule Monday, Feb. 25 - Taanit EstherMincha: 1:20 and 4:45pmShiurim 3:45 & bet. Mincha & MaarivRefreshments Tuesday, Feb. 26 - Purim outside of J'lemPurim Extravaganza - see page 26 *Tuesday night, Feb. 26Maariv, Megila & short Purim fun program * Wednesday, Feb. 27 - J'lem Purim8:00am Shacharit, Torah & Megila, breakfast * These programs will take place ONLY if we here from you during the common week that there is interest. Friday - Sunday, March 1-3 • In the Footsteps of the Sanhedrin, A study seminar led by Barnea Selavan • $249 at Lavi. Call 5667787 x261 from more information 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 Jerusalem World Center 22 Keren Ha'Yesod POB 37015 Jerusalem 91370 Orthodox Union • National Conference of Synagogue Youth This publication and many of the programs
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