SHABBAT PARSHAT
NITZAVIM-VAYEILECH
TT #534 - 23 Elul 5762 -
August 30-31, '02
Pirkei Avot - Fifth-Sixth P'rakim
Halachic Times for Jerusalem Israel
Summer Time - a.k.a. Daylight Savings Time
Correct for TT #534
Ranges are for THU-THU, 21 - 28 Elul, August 29 - September 5
Candle lighting - 6:31pm
(Earliest (Plag) - 5:46pm)
Havdala - 7:44pm (Rabbeinu Tam - 8:19pm)
Earliest Shacharit 5:21-5:26am
Sunrise - 6:13-6:17am
Sof Z'man Kri'at Sh'ma 9:26-9:27am (8:39-8:41am)
Sof Z'man Shacharit - 10:30-10:30am (9:59-10:00am)
Chatzot (halachic noon) • 12:40-12:38pm
Mincha Gedola (earliest Mincha) 1:13-1:10pm
Plag Mincha 5:46½-5:39pm
Sunset 7:12-7:03pm (7:07-6:58½pm)
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the
eastern horizon (where the sun rises) consists of the Hills of Moav across
the Jordan River, which are approx. at the same elevation as Jerusalem
Sunset, on the other hand, is given for
an elevation of 825m and, in parentheses, as if at sea level. There are
different opinions as to which sunset time should be used for halachic
purposes. We present both times.
The deadlines for the SH'MA and the
Shacharit Amida can be calculated in two ways. Either considering the day to
be from sunrise to sunset or from dawn to stars out. The first way of
reckoning is known as the opinion of the GR"A, and is the first time given
in each case. The second method is known as the Magen Avraham, and is
presented in parentheses.
Aside from candle lighting and havdala,
the times are presented as a range, from the current Thursday of the issue
of Torah Tidbits until the coming Thursday, a span of 8 days. Days between
the two Thursdays can be determined by interpolation (which means: a method
by which to estimate a value of between two known values - this is something
that people above a certain age might remember from high school trigonometry
and logarithms, but younger people who went to school during the calculator
era might not be familiar with).
It is usually wise to "pad" the times
with a minute or two in the "play it safe" direction. E.g. Plag Mincha.
Better to finish Mincha a minute or two before the given time. But, better
to not light candles until a minute or two after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual
aspects of the Jewish Calendar, thereby better fulfilling the mitzva of
HaChodesh HaZeh Lachem...
Although Rosh Chodesh Tishrei is eclipsed
by Rosh HaShana, and is there- fore not announced on the previous Shabbat,
its MOLAD is quite important to our fixed Calendar (the one in effect until
we have a Sanhedrin). The MOLAD of Tishrei 5763 will be on next Shabbat
morning, 6h 54m 10p. According to the rules of the Calendar, Rosh HaShana is
fixed on the day of the Molad of Tishrei (except under four different
circumstances, none of which exist this month). And so Rosh HaShana will be
SHABBAT (and Sunday).
According to the 19-year cycle rule, 5763
is a SHANA M’UBERET (13-month, 2-Adar year). This can be calculated by
dividing 5763 by 19 and looking at the remainder, which is 6. Years
3,6,8,11, 14,17,19 of a 19-year cycle have 2 Adars.
After calculating next year’s RH (which
will also be on Shabbat), it can be determined that Cheshvan must get an
extra day (the 30th). <mtc>
Maybe G-d’s Greatest Gift to Us
G-d created the world, gave us life, and put us in the world He created. He
gave us the Torah and a Torah way of life. In recent weeks, we’ve read in
the Torah of the multifaceted blessings that will be ours... if we keep
faithful to G-d. (We have also been duly warned - in graphic detail - of
what will happen if we turn away from G-d.)
But in this week’s sedra (the first of the two) we are presented with a gift
that might even be greater than everything else we as human beings and we as
Jews have been given and/or offered. And that gift is T’SHUVA, repentance,
the opportunity for a Second Chance.
If you think about things logically,
there really should not be any such thing as T’SHUVA. G-d is the True Judge,
the Divine King, and He created this world on the basis of strict justice.
He gave Adam and Chava permission to eat from any tree in the Garden, except
for the Tree of Knowledge of Good & Evil, and warned Adam that if he ate
from that tree, he would die - on the very same day. After this warning,
they did eat from the tree, and Adam HaRishon DID die - 930 years later!
Adam apparently thought that his having violated G-d’s command would bring
swift punishment. Even the idea of being able to express his regret to G-d
and to promise not to disobey in the future probably didn’t occur to Adam...
until later. Later, when he finally realized that he was being given the
opportunity to repent, he took it.
Until this week’s sedra, the brachot and
curses are presented as potentials for the future as reward or punishment
for proper or improper conduct. In Nitzavim, Moshe Rabeinu carries things
one step further, by telling us what to do (and what G-d will do) if (and
when) the k’lalot occur and the People of Israel are exiled and the Land is
devastated.
We are commanded (urged, given the
opportunity) to return to G-d, which by itself, is a comfort in light of the
terrible things that might happen to us. And, in addition, the Torah
promises us that G-d will not just wait for our T’SHUVA and our return,
physically and spiritually, but He will gather us from the farthest corner
of our dispersion and He will help in our T’SHUVA pro- cess by “circumcising
our hearts and those of our children”, so that we will once again come to
true love of G-d and live a Torah life that is motivated by that Ahavat
HaShem.
We must realize that the path of our
Return is not so long, because G-d will come out to meet us half way (or
more) and help us along, so to speak. Then we will appreciate and use this
gift well.
Sedra-Stats Nitz Vayei N & V
of 54 sedras 51st 52nd —
of 11 in D’varim 8th 9th —
lines in a Torah 87 72 159
rank 52 53 41
Parshiyot 4 3 7
P'tuchot 1 2 3
S'tumot 3 1 4
P'sukim 40 30 70
rank (Torah/D’va.) 53/10 54/11 —
Words 657 553 1210
rank 51/8 53/10 —
Letters 2575 2123 4698
rank 51/8 53/10 —
MITZVOT 0* 2 2
positive 0* 2 2
prohibitions 0 0 0
* Some count T’shuva from Nitzavim
They might be the shortest sedras in the Torah p’sukim-wise, but their
p’sukim are the longest in all of the Torah.
Aliya-by-Aliya Sedra Summary
[Numbers] refer to Sefer HaChinuch's mitzva-count
Kohen - First Aliya - 3+3+14 p'sukim - 29:11-28
Having so recently heard the frightful Tochacha and the curses that are
invoked against those who betray G-d, Israel is understandably "nervous"
about its future, to say the least. Nitzavim therefore, begins on the
positive, reassuring note that we are ALL standing before G-d and entering
again into a covenant with Him. These opening p'sukim call our attention to
the "inclusiveness" of the People of Israel. We are made up of scholars and
leaders, judges and functionaries, men, women, and children, converts, wood
cutters and water gatherers (Ashkena- zim and S'faradim, religious and
secular, Mitnagdim and Chasi- dim). But together they all stood to reaffirm
their commitment to G-d. Jewish Unity has always been our strength, its
lack, our greatest weakness.
[SDT] Rav Aharon of Karlin pointed out
that ATEM is made of the letters of the word EMET, truth. This, he said, is
the only was to achieve LIFNEI HASHEM, to stand before G-d.
[SDT] The Alshich points out that the
Torah describes the People as "all of you, before G-d", and then proceeds to
delineate different types of Jews. Before G-d, we ARE all the same. Whatever
differences might exist pale into insignificance in comparison with the fact
that we are all G-d's creations. Differences become important from our
perspective. We view some people as more valuable than others. But we really
have no way to know how G-d views us. In His eyes we are all standing erect
this day...
And there is more. The second three-pasuk
set proclaim that it is not just the entire People of Israel who were alive
at the time, who are making this covenant with G-d, it is also our ancestors
to whom G-d made His special promises, and to the generations of Jews in the
past AND the future, whose spirit (souls) were present at this covenant.
Perhaps this is the meaning of the
prophecy to Avraham Avinu that his descendants will be as countless as the
stars of the heavens. Take the millions of Jews alive today, add the
millions who have preceded us, add the - how many more? - future
generations, and we can truly be called "without number".
As he has done several times before, Moshe Rabeinu presents both sides of
the covenant with G-d before the People: You have been in Egypt and you are
aware of their abominable practices and those of the other nations which you
have encountered. Perhaps there is a rebellious individual among you who
will turn from G-d and embrace another faith.
[SDT] The phrase describing what we would
today refer to as a "rotten apple" is "Shoresh Poreh Rosh V'laana",
literally a poisonous root of gall and wormwood. The initial letters of this
phrase rearrange to spell Shofar, the antidote to this negative facet of
Jewish life. The Shofar must awaken the one who stray and start him on the
road of T'shuva.
A person who turns to another religion
will be severely punished, even if he thinks otherwise. These p'sukim are a
miniature version of the Tochacha from last week's reading.
The portion concludes with the statement
that there are mysteries of this world that are G-d's and there are revealed
truths that belong to us and our children. Our challenge is to remain
faithful to the Torah.
If someone is trying to understand one of
life's difficult questions - How could the Holocaust happen? Why does a baby
die? Why do bad things happen to good people? - there must first be a
recognition that we might not be able to ever “find answers”. We cannot know
everything. We can be smart, percep- tive, insightful, and we will be able
to figure out many things. But we might not. We do not always understand
G-d. There are things that belong to the category of NISTAROT, G-d’s hidden
mysteries. This won't (shouldn’t) deter us from searching for answers. But
it can comfort us if we are disappointed in the results of our searches.
In the realm of science and nature, we
have another application of this pasuk. Look at what scientists know, and
what they do not know. Go back ten or twenty years, fifty or a hundred
years, and ask the same questions. Imagine what the answers to these
questions might be ten, twenty or fifty years into the future. That which we
know and understand in this world, belongs to the NIGLOT, that which is
revealed to us. There is a constant change in the dynamics of this pasuk
from this perspective. Yesterday's NISTAROT are today's revelations. That
which is hidden from us today, might be revealed sometime down the line.
(And what we think of as “obvious” today, might become mysteries tomorrow.)
As mysteries of this world become revealed "to us and our children", we are
able to put this new knowledge to work for the betterment of mankind.
Or, we can relate this pasuk to the
coming of Mashiach. The fixed time for the Mashiach to come is known only to
G-d. We can bring the Mashiach any day, today, if we do T'shuva and keep
faithful to the Torah. "HaNistarot (the fixed time) is G-d's; but the Niglot
(the revealed method of hastening the Mashiach) is ours and our children's
forever...
Levi - Second Aliya - 6 p'sukim - 30:1-6
From the perspective of absolute justice, if we break the terms of our
agreement with G-d, punishment should be swift and complete. But we could
not survive such an existence. This portion of Nitzavim tells us that if
(when) we break the covenant and are dispersed among the nations of the
world as punishment, all hope is not lost. We have the golden opportunity to
return to G-d - and He will help the process along. This too becomes part of
the agreement with G-d. The concepts of return in a physical and spiritual
sense are intermingled in this Torah portion.
The wayward Jew turning back towards
HaShem and the Torah, and the exiled Jew to a distant land coming back to
Israel are presented simultan- eously. This represents the dual nature of
T'shuva. What a wonderful opportunity beckons each Jew - and the Jewish
People as a whole - in being given a second chance to live a true Torah
life.
MITZVA WATCH
According to Rambam, Sefer HaChi- nuch, and others, NITZAVIM has none of the
613 mitzvot. Sefer HaCharedim, the SMa"K (Sefer Mitzvot HaKatan), and others
do count one mitzva from Nitzavim - The mitzva to REPENT, to do T'shuva. How
appropriate for the Rosh HaShana sedra!
To explain why Rambam does not count
T'shuva among the 613, one can say that the Rambam counts only specific,
distinct mitzvot. A command which is all-inclusive, such as "Keep My mitzvot",
"Be holy", "Be straightforward with G-d", is not numbered on its own,
because it is really part of all (or many) other mitzvot. We can view
T'shuva in a similar light. Part of the mitzva to Recite the Sh'ma is that
if one does not, or does it without kavana, then he must repent his ways and
say the Shma correctly. Part of the prohibition of eating non-kosher is that
if one does, then he must repent. More than T'shuva being its own mitzva,
perhaps Rambam sees it as an add-on mitzva to all the others. This, Rambam
would not NUMBER among the 613, although it is still an important mitzva.
Perhaps we can call it a SUPER-MITZA.
There’s another way we can look at things
here. T’shuva is a gift from G-d. A Golden Opportunity. He doesn’t HAVE to
command it. He just has to let it be possible. And we should jump at the
opportunity. The Torah doesn’t have to tell us to repent, just how to do it.
(That’s what Hilchot T’shuva does. But the basic idea - no need to command.
If we will sin, we will repent. Anything less is totally dumb on our part.
On the other hand, there is one aspect of
T'shuva that IS counted by Rambam as a mitzva among the 613 - Vidui, verbal
confession. This is a specific aspect of T'shuva that DOES "qualify" for the
Rambam's count.
The last pasuk of the portion contains
one of several ELULs, in the form of Rashei Teivot, initial letters. And G-d
will circumcise ET L'VAVCHA V'ET L'VAV zar'echa, your heart and the heart of
your children. The Baal HaTurim actually says that this is why we say
Slichot during Elul.
Shlishi - Third Aliya - 4+4 p'sukim - 30:7-14
If we return to G-d, then G-d will rain the curses upon our enemies. We have
only to be faithful to HaShem and keep His mitzvot, and all His blessings
will be showered upon us. Again a "pitch" is made for T'shuva. And again.
And the T'shuva should be completely sincere.
But how can we hope to keep our part of
the agreement? Is not the Torah so exalted and remote that a mere mortal has
no chance of attaining spiritual heights? The answer is eloquently stated in
the famous words of the Torah - For this mitzva is not in the heavens nor is
it across the ocean. It is so very close and attainable that every Jew can
feel confident in taking up its challenges. It is up to us to make the
commit ment, feel it in our hearts, and ACT upon it.
What is the Torah referring to when it
says that THIS MITZVA is not remote...? On the one hand, the mitzva referred
to might be T'shuva, since that was the previously discussed topic. On the
other hand, "the mitzva" can represent the whole body of Torah and mitzvot.
Not only is T'shuva accessible, but all of Torah is. Or both.
The last three words of the portion are very instructive. B'FICHA, in your
mouth, U'VILVAV'CHA, and in your heart, LA'ASOTO, to do it. Thoughts, words,
deeds. T'shuva, repentance, certainly contains all three elements. One must
act repentant, by stopping to do the particular sin and by doing the mitzva.
He must sincerely regret having done wrong and accept the proper path for
his future. This is in the realm of MACHSHAVA, thought. And Verbal
confession to G-d is an essential ingredient of the T'shuva process.
So too, one can see that many mitzvot -
the whole Torah, really, is kept with words, thoughts, and deeds. This isn't
really an either-or situation. The portion can apply both to the general and
the specific.
LO BASHAMAYIM... Chidushei HaRim: If
someone is willing to go even to the heavens or across the ocean to acquire
Torah, then it is truly close to him.
R'VI'I - Fourth Aliya - 6+3+3 p'sukim - 30:15-31:6
The fourth Aliya is ALWAYS the bridge between the two parts of a double
sedra.
The concept of Free Will is beautifully
expressed in the concluding portion of Nitzavim. It marks the difference
between human beings and all other creations. The sun and the moon "fulfill"
G-d's commands without conscious decisions. A bee doesn't think things out
and decide to pollinate a flower. Nor does a lion attacking a weak zebra
evaluate the morality of his act. Only humans have the choice to do good or
evil. G-d recommends and pleads with us to choose Life and Good, but He
leaves the choice to us. That is why we are accountable for our actions; and
that is why we stand before G-d in judgment on Rosh HaShana - animals do
not. The choice is offered, but not only does G-d "command" us to choose
Life, He warns us again of the devastating results of the wrong choice.
Heavens and Earth are called upon to witness this most significant fact of
human existence. It is the Land of Israel that is the "prize" for choosing
wisely, as G-d had promised Avraham, Yitzchak, and Yaakov. G-d reconfirms
His covenant and promises to us.
Sin will most often be committed by the
minority of individuals, not the whole community. We are privileged to know
much, but WE DO NOT KNOW EVERYTHING. And we can draw comfort from that fact.
We don't HAVE to know the reason for everything. Even when punished and
exiled, we will turn back to G-d and He will take us back from our
dispersion. We have the golden opportunity to repent our ways and return to
G-d. And He will help us in that process. T'shuva is not only possible, it
is very accessible to us, well within our abilities.
We have Free Will. We can be whatever
kind of people we choose to be. We have His "recommendation" and
encouragement to choose Life over Death, Good over Evil. Our proper choices
will earn us long life and a firm hold on the Land that He promised our
ancestors.
Let us heed the warnings of Nitzavim, let
us be inspired by the beautiful challenges of Nitzavim, let us be uplifted
by the lofty messages of Nitzavim, and let us have a "successful" Rosh
HaShana and Yom Kippur, and a happy & healthy year of peace & prosperity.
Moshe Rabeinu concludes his words to the
People and tells them that at his age of 120 years, he is no longer able to
lead them. And that G-d has told Moshe that he will not be crossing the
Jordan River, so his journey is truly over. He tells them that G-d will be
with them, destroy the nations that they will encounter in Eretz israel, and
that Yehoshua will be the one to lead them. Moshe reminds the People of the
victories they have had, and tells them to be strong and courageous. G-d
won't abandon them.
[SDT] "For G-d, your G-d, He will go
before you..." Why YOUR G-d? Why not Elokeinu - OUR G-d? One commentator
suggests that this is a poignant reminder that Moshe Rabeinu will not be
entering the Land of Israel, as will all the people to whom he is speaking.
The Talmud states that he who dwells outside of Israel, is like one who has
no G-d. Moshe, alas, will remain in Chutz LaAretz.
Chamishi - Fifth Aliya - 3+4 p'sukim - 31:7-13
Moshe then speaks to Yehoshua in front of the assembled people, and asks him
to be strong, for he will be leading the people and he will be in charge of
conquering and settling the Land. G-d will be guiding you "every step of the
way".
When Moshe finished writing the Torah, he
gave it over to the Kohanim, "the carriers of the Ark".
Moshe next commands the People concerning
the mitzva of "Hak'hel" [612]. On the Sukkot following the Shmita year, when
the people gather in Jerusalem for the Chag, the king shall read (parts of)
the Torah to the multitude. The people are to gather at the Beit HaMikdash -
men, women, and children - in order to learn, to fear G-d, to hear and
understand, and to commit to fulfill all the teachings of the Torah. And the
youngsters who have not yet learned, will hear and learn to revere G-d "all
the days they shall live in the Land your are about to enter".
(Try taking a young child to a big drasha
of a big Talmid Chacham. He might not understand a word, but it will make an
impression.)
Shishi - Sixth Aliya - 6 p'sukim - 31:14-19
G-d calls to Moshe to take Yehoshua and appear with him at the "Ohel Moed".
G-d's Presence descended to the Tent in the form of a Cloud.
G-d tells Moshe that after his death, the
people will (not necessarily immediately, and not specifically that same
generation) rebel against Him, stray from the proper path, and embrace other
gods. G-d announces that He will show His anger by "hiding His Face" from
them. This is a reference to the well-known "hester panim" which manifests
itself as G-d "working behind the scenes" only, in hidden, subtle ways.
Next is the command to write "The Song"
(namely the whole Torah), to teach it to the people, so that it should serve
as a testament among the People of Israel. This is mitzva #613, to write a
Sefer Torah.
MITZVA WATCH
Our Sages include in this mitzva the significance of acquiring Sifrei Kodesh
(holy books) from which to learn. Since the Torah itself specifies that the
"purpose" of writing a Torah scroll is to learn and teach from it, then
writing, buying, acquiring all learning texts would be in the spirit of this
mitzva.
The RO"Sh (Rabeinu Asher) takes this idea
one significant step further - he says that since in our day, the Torah
scroll has been relegated to the Aron Kodesh in shul and is used for public
reading, but not as a learning text - the MAIN fulfillment of this mitzva
"to write a Sefer Torah" is the building of a personal Torah library. Buy
Torah texts from which to learn and teach. He adds that it is also
praiseworthy if one is privileged to write a Sefer Torah as well. This is an
unusual turn-about, which emphasizes the importance of buying sforim - AND
USING THEM.
"...and teach it to the People of Israel
- place it in their mouths." From here the Gemara teaches us that one must
review and review his teachings with his students until they understand. It
is not sufficient to just teach; one must work very hard until his students
really understand, until it in their mouths.
Sh'vi'i - Seventh Aliya - 11 p'sukim - 31:-20-30
Because, G-d explains, I am bringing the people to a Land flowing with milk
& honey, the People will eat in contentment and turn from G-d. The Torah,
however, will not be completely forgotten from the lips (and hearts) of
future generations. (This will be "their ticket back".) Moshe wrote the
Torah on that day (Rambam says that he wrote 13 Torahs - one for each tribe
and one in the care of the Kohanim/Leviim) and taught it to the People. G-d
"commanded" Yehoshua to be strong and courageous in his new role as leader.
Moshe completed the writing of the Torah. (Some say that Moshe even wrote
the final 8 p'sukim of the Torah, which discuss his death.) Moshe commands
the Leviim to take the Torah and place it at the side of the Aron. (Some say
that the Torah was in the Aron; others say that it was on a shelf attached
to the side of the Aron.) Moshe asks for the leaders of the People to
assemble for his final words to them. Moshe tells of the prophecy/prediction
of the rebelliousness of the People. Moshe speaks the words of the Song -
here probably referring to Haazinu - to all the people, in its entirety.
The last three p'sukim are reread for the
Maftir.
Haftara - 23 p'sukim - Yeshayahu 61:10-63:9
This is the final of the Seven Haftaras of Consolation. Yeshayahu prophesies
of the time to come when there will be universal peace and Jerusalem will
not only be rebuilt, but will be the center of universal worship of G-d. But
not only will the nations of the world recognize The One G-d, they will also
acknowledge the People of Israel as His People. The idea of universal
acceptance of G-d fits well with our notion that ALL people are judged by
G-d on Rosh HaShana, not just the Jewish People.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 151 • BROKERS (part 1)
This lesson and the next two lessons
conclude our discussions of the halachot, (Jewish laws), of agents. These
three lessons discuss a special type of agent, the broker. Some of the cases
that have come before our Beth Din deal with the relationships of brokers,
mostly real estate brokers, to their customers.
The laws of brokers are included in the
laws of agency since a broker is an agent of the principal. A broker may be
employed by the owner of an article of personal property or of real estate
to find a buyer for the owner's object. Or a broker may be employed by a
buyer to find a parcel of real estate or an article of personal property.
Nowadays many of the laws of these lessons may be applied to stockbrokers
who receive instructions from their customers regarding the sales and
purchases of securities.
In Jewish tradition a special type of
broker was, and in some communities still is, a person who can put together
a suitable marriage. Such a person called a shadchan (a marriage broker) may
be employed by the family of the groom or the family of the bride or both
families.
Both of these types of brokers, the
business broker and the marriage broker, are discussed by Rabbi Yosef Karo
in Shulhan Aruch Hoshen haMishpat in chapter 185. The name of the chapter as
it appears in Shulhan Aruch is "A Broker Who Sold For Less Or For More Than
What The Owner Instructed Him; And Other Claims That Arise Between Him And
The Owner."
Some of the questions discussed are the
following: What are the rights of the broker to compensation? When is it
earned? What if the broker deviates from his authority? What if there is a
dispute between the owner and the broker as to the terms under which the
broker is permitted to sell the goods? What are the liabilities of the
broker toward the owner?
The parties in these lessons are (1) the
owner, who owns the thing to be sold (or the buyer who employs the broker to
make a purchase); (2) the broker, whom the owner employs to sell (or the
buyer employs to buy); and (3) the third party, to whom the object is sold
or from whom it is purchased. The broker may be paid (1) a flat fee, such as
$100 for bringing about the sale. Or, (2) he may be paid a percentage of the
sales price, such as 10% of the sales price. Or, (3) a sliding scale flat
fee for bringing about the sale or purchase, for example, the broker will
receive 10% of a sale price of up to $10,000 and 7% above the amount of
$10,000. Or, (4) any arrangement that is legal and is sanctioned by the
community. Some communities and trade organizations disapprove of the owner
setting a net sales price and permitting the broker to keep all money
received above such price. For example, the owner says that he wants a net
of $5,000 for the object he is selling and the broker can keep all moneys in
excess of the $5,000. It is feared that even if the broker would receive an
offer from a buyer, for let's say $5,500, the broker would not agree to the
sale and would not inform the owner of the offer. The reason is that the
broker wants to raise the price to at least $6,000 so that the broker would
receive $1,000 instead of $500. While it is true that the broker may be
talking himself out of a commission of $500 while waiting for a commission
of $1,000, both the owner and the potential customer are also losers.
Very often there will be local laws or
local customs dealing with the role of the broker and his liabilities and
compensation. Beth Din should examine such laws and customs and the intent
of the parties to see which is controlling and perhaps a combination of them
will be controlling.
The broker is an agent of the owner and
he is not a partner of the owner. (Or he may be the agent of the buyer; many
of the laws of these lessons apply equally well to the broker who is
employed by the buyer.)
He is given merchandise or real estate to
sell to a purchaser whom the broker is to find. He is not a partner of the
owner even if he is to receive a percentage of the sale's price as his wages
for bringing about the sale.
The broker must not deviate even in the
smallest degree from the instructions given to him by the owner and if he
does he is liable for any loss sustained by the owner/principal. He may not
deviate even if the instructions of the owner are not reasonable. For
example, wheat is selling for 90 cents a bushel. The owner gives the broker
instructions to obtain $3 a bushel. The fact that the broker was able to
obtain a price of 95 cents a bushel, five cents more than the market price,
does not change the fact that the broker deviated from the $3 a bushel
instructions.
In such case the broker may either return
the article to the owner and state that the instructions are not reasonable,
or sell at the price stated by the owner.
If the broker deviates in any detail from
the instructions given to him by the owner, and the third person knows that
the broker is not the owner and is selling for the owner, the sale to the
third person may be voided by the owner. A well-advised purchaser will ask
the broker for the extent of his authority and verify it with the owner.
Over the years brokers build up reputations that they can be relied upon to
state truthfully the extent of their authority. If the broker has deviated
from his authority, and the sale cannot be undone (for example, the goods
have been consumed or resold or the buyer has left the community), and the
owner suffers a loss because of the deviation by the broker, the broker must
compensate the owner for such loss. For example, the owner instructs the
broker to obtain $3 a bushel and the market price is 50 cents a bushel. The
broker obtains 50 cents a bushel and the sale cannot be undone. The broker
owes the owner $2.50 for each bushel sold.
In modern times it will be rare that a
sale will be undone, for this would stifle all commerce, so much of which is
handled through brokers. When the broker deviates from the owner's
instructions and the broker concludes a sale with a buyer, if there is a
gain, the entire gain belongs to the owner. However, if the gain is more
than the market price, the gain is divided equally between the owner and the
broker. For example, The market price of wheat is 80 cents a bushel. The
owner employs the broker to sell one hundred bushels of wheat at 60 cents a
bushel since the owner is in desperate need of cash. The broker sells the
wheat at 70 cents a bushel; the owner keeps the 70 cents. The broker obtains
80 cents; the owner gets the 80 cents. The broker obtains 90 cents a bushel:
the owner gets 85 cents and the broker 5 cents. The broker get the 5 cents a
bushel in addition to the broker's regular fee.
In the sales of securities, most
contracts between customers and brokers incorporate a procedure for settling
disputes through arbitration.
Assume a situation where the owner tells
the broker to obtain a purchaser for an object of personal property or real
estate. The owner did not give the broker a price, but rather told the
broker that the owner will have to approve the price before the sale becomes
final. Assume the broker tells the buyer that he has authority to sell on
behalf of the owner at a certain price, and the buyer agrees to that price.
The buyer sues to obtain the object at the price that the broker accepted.
At the trial the owner pleads and proves that he did not set a price, and
the buyer should have consulted with the seller as the scope of the broker's
authority. The owner can void the sale since he had not set a price. Here,
too, it will depend upon the degree of stifling of commerce by permitting
rescission in such cases. If it stifles commerce the owner will not be
permitted to rescind the sale. Nowadays it will be a rare case where the
owner will be permitted to rescind a sale made through his broker, unless
the thing that is sold is unique, such as a parcel of real estate or a rare
painting. In most instances the purchaser will ascertain the extent of the
authority of the broker. In most real estate sales, since the owner will
have to sign the contract (which will not be binding upon him until he
signs) he will know if the broker obtained the sales price that the owner
sought.
The subject matter of this lesson is more fully presented in Volume VI
Chapter 185 of "A Restatement of Rabbinic Civil Law" byE. Quint, published
by Jason Aronson, Inc. and on sale at local Judaica bookstores.
Questions to quint@inter.net.il
MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its
beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot
on Kitzur Shulchan Arukh.
BLESSING THE NEW MONTH
Customarily, the Shabbat before Rosh Chodesh is called "Shabbat Mevarchim"
because after the Torah reading the coming of the new month is announced and
then a special prayer is said (Rema OC 284:7). However, on this Shabbat no
announcement is made, despite the fact that next Shabbat is Rosh Chodesh –
the custom is that the month of Tishrei is not announced.
The Magen Avraham explains that this is
based on the verse, "Blow the shofar at the new moon, at the covering for
the day of our holiday." (Tehillim 81:4) Unlike other holidays, which are
either at the full moon (Pesach, Sukkot) or at least when the moon has begun
to appear (Shavuot), the holiday on which we blow the shofar is at the
beginning of the month when the moon is completely or almost completely
covered.
HIGH HOLIDAY OR HIDE HOLIDAY?
The Magen Avraham seems to understand that this verse hints that not only is
the moon covered on this holiday, but the holiday itself is in a sense
"covered" or hidden. We don't make a fanfare about its approach.
There is another halakha with a similar
message. In "Sefer Maharil" on the customs of Ashkenazi Jews, the Maharak
notes: "It is a proper custom to blow the shofar from Rosh Chodesh Elul, in
order to confuse the Accuser, so he does not know when to prosecute.
Therefore, we don't blow the shofar on Rosh HaShana eve, so that the Accuser
will think that the day of judgment has passed." (Maharil Minhagim, Days of
Awe)
According to this explanation, the custom
of blowing the shofar during Elul is expressly intended to create confusion
(on the part of Satan) exactly when Rosh HaShana falls.
In fact, the entire Rosh HaShana holiday
exhibits a pattern of seeming ambivalence. For instance, on Rosh HaShana we
do wear clean clothes and groom ourselves for the holiday (OC 581:3); but we
do not wear our best Yom Tov clothes (Taz). Similarly, "We eat and drink and
rejoice, and do not fast on Rosh HaShana" (OC 597:1). Even so, the
continuation of this same chapter explains that we shouldn't eat to satiety,
and that according to some traditions even fasting may be permissible.
All of these laws reflect the essential
paradox of Rosh HaShana. On the one hand, the Day of Judgment is inherently
a day of awe. Who is in the mood for festivities on the day of a court
appear- ance even for a minor infraction?! Certainly on the day of our
judgment before the King of Kings we should be in a state of awe. Yet HaShem
made this day a holiday as well, "a covering for the day of our holiday".
The Tur (OC 581) explains that this shows our confidence that HaShem will
judge us favorably. Certainly at the communal level we don't want the day of
judgment to seem like an ominous day, as we are confident that the merit of
the community of Israel will result in a favorable judgment.
In order to show our confidence in the
merit of the Jewish people, Rosh HaShana is marked as a festive day. But in
order to experience the awe of judgment, and not to display arrogance as if
we have nothing to fear from our heavenly trial, we take pains to obscure
the day a bit and not to make it appear that we are too anxious for its
arrival.
Rabbi Meir has completed writing a
monumental companion to Kitzur Shulchan Aruch which beautifully presents the
meanings in our mitzvot and halacha. It will hopefully be published in the
near future.
Rabbi Meir authors a popular weekly
on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on
everyday ethical dilemmas in the workplace. The column is a joint project of
the JCT Center for Business Ethics, Jerusalem College of Technology - Machon
Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own
Qs — www.jewishethicist.com or www. aish.com
From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in
areas of kashrut, Jewish law and values. Some of them are answered by Eretz
Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by
HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the
National Religious communityin Israel and abroad. Ask the Rabbi is a joint
venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel
Center. The following is a Q&A from Eretz Hemdah...
Q What’s the story with using a hot plate
on Shabbat?
A This answer will refer to the laws of SHEHIYA and HACHZARA (leaving on and
returning to the fire). In order to solve the problem of cooking, not only
must the food be fully cooked, but if the food has cooled off, it must also
be dry, because the re-heating of liquid food is considered like cooking.
We now have to determine what you mean by
Shabbat hot plate, as there are different types, which solve different
problems. There are two major problems to deal with when heating up food on
Shabbat. One is classically referred to as SHEMA Y'CHATE (lest one stoke the
coals), with the modern application being, adjusting the flame. The other is
MICHZI K'MEVASHEL (placing food on a flame on Shabbat looks like one is
cooking).
If the hot plate has only one setting,
then SHEMA Y'CHATE should not be a concern, at least in regard to leaving
the food on the flame before Shabbat. If it also does not get hot enough to
use for cooking food, then it should not be deemed MICHZI K'MEVASHEL and is
probably permitted to return cooked food to it on Shabbat (Rav Moshe
Feinstein, zt”l, as brought by Rav S. Eider in his Hilchot Shabbat, footnote
564, in contradiction to Shemirat Shabbat K'Hilchata 1:(72)). There are some
"Shabbat hot plates" which meet only the first requirement (non-adjustable).
Therefore, the certification (of at least one certifying organization, with
whom we spoke) was intended only in regard to placing food before Shabbat
without a blech, not for re-heating in the morning (according to the
mainstream view).
Regarding the circumstances under which
one can return food on Shabbat morning, there is too much discussion to
summarize in this forum. Let us just point out that if the food is put in a
place where no area of it would reach 45°C even if left there all day, it is
certainly permitted. If it is placed on top of a pot which is sitting on the
flame, it is permitted (Biur Halacha 253:3). If it is placed on top of an
overturned, empty pot, many permit it. In the latter scenarios, the leniency
is stronger in a situation where there are halachic remedies to the
possibility of stoking the coals (such as a blech or a non-adjustable heat
source).
The Shabbat clock can be used and may
even be preferable in the following way. We have mentioned that returning
things to the heat source (CHAZARA) is more stringent than having the food
just be there when Shabbat starts (SHEHIYA). The question then arises if
placing food on Shabbat in a place which is not a heat source at the time
you place the food but will be in the future (when the Shabbat clock turns
it on), is like SHEHIYA or CHAZARA. The Rama (OC 253:5) allows a non-Jew to
put food on a cold furnace, which would subsequently be lit by another
non-Jew (as was permitted in the cold of Poland, without automatic heaters).
The Chazon Ish (OC 37:21) discusses why a problem of CHAZARA doesn't exist
by the situation which arises after the furnace is lit. According to the
more convincing one of his suggestions, the stricter laws of CHAZARA do not
apply when the human intervention was done at a time that the heat was off.
Therefore, there is room for leniency to put the food on a non- adjustable
Shabbat clock before it turns on, certainly if there is a situation where
there are other grounds for leniency.
Much of these ideas are based on the analysis of Rav Mordechai Willig of
Yeshiva University in an article in Beit Yitzchak, vol. 29.
Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
Just as the Evil Impulse tries to entice humans to sin, so does it try to
entice them to be overly righteous.
— Rabbi Yechiel Michal of Zlotchov
People are very careful not to swallow an
insect, but they are not careful about devouring a person.
— Rabbi Baruch of Medzibuz
Rite & Reason by Shmuel Pinchas Gelbard
Some communities are scrupulous in requiring the Shaliach Tzibur who leads
the congregation for Slichot to be at least 30 years old (RAMA)
Reason: Prayer today comes in place of the service in the Beit HaMikdash. We
find that the Levi’im began their duties in the Beit HaMikdash at the age of
thirty (Mishna B’rura).
[Ed. note: Also, at 30, a person is often
weighed down with family responsibilities and the burden of seeking a
livelihood. This makes his davening more mature and emotion-filled.]
It is customary that the Shaliach Tzibur
for Slichot (and the davening on the Yamim Nora’im) be married.
Reason: Since prayer is now a substitute for Beit HaMikdash service, and the
Kohen Gadol who officiated on Yom Kippur had to be married, so too, our
Shaliach Tzibur. [The part about being more serious is also associated with
a married Baal T’fila.]
[None of the above is requirement, just minhag, when feasible.]
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Menachem Mendel of Kotzk was asked, “Rebbe, what did David HaMelech mean
when he wrote in T’hilim, ‘You shave have no strange god’? After all, the
Torah already tells us that ‘You shall have no other gods.’”
"What David HaMelech meant to teach us”,
said R’ Menachem Mendel, “is that HaShem should not be a stranger to you,
but should be within you always.”
A chassis told R’ Menachem Mendel of Kotzk that he wanted his sons to study
Torah regularly. “If your children see you studying Torah regularly”, said
R’ Menachem Mendel, “they too will study Torah regularly. Otherwise, they
will grow up to be adults who want their children to study Torah regularly,
without doing so themselves.”
MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA •
GIRAFFES
Giraffa camelopardalis is the biggest ruminant (with a 4-chambered stomach)
and the tallest mammal. Very long neck with short, upstanding mane... Males
weigh 2420-4250 lb (that’s one to two tons!), height to top of horns up to
18 ft (5.5m); females weigh a few hundred pounds less and are about two feet
shorter. Giraffes are brown to rich chestnut (even black), dissected into
intricate tapestry by patches and blotches of lighter hair, pattern unique
in each giraffe.
There is a single species of giraffe,
subdivided into eight recognized races.
The 18 inch tongue and a modified
atlas-axis joint that lets the head extend vertically, further increases the
height advantage. Narrow muzzle and flexible upper lip, along with the
prehensile tongue, enable this animal to harvest the most nutritious leaves
in the quantity (up to 75 lb per day) necessary to sustain its great bulk.
Giraffes spend about 12 hours a day browsing. Giraffes drink water if it is
available but can go weeks without it; they rely on the morning dew and the
water content of of their food. Their neck veins contain valves and a
network of tiny veins to prevent blackouts when the animal lowers its head
to drink.
Height and excellent eyesight enable
giraffes to maintain visual contact at long distances.
Giraffes have 2 gaits, walk and gallop
(up to 37mph)
Female giraffes become pregnant in their
fourth year, gestation 14 to 14.5 months. Males begin competing for matings
at 7 years. Calves are born from a standing female, thus dropping some 6
feet to the ground. They can stand on wobbly legs about five minutes after
birth and begin to feed about 20 minutes later. Offspring begin browsing in
their first month and are rarely observed to suckle after they start eating
leaves. Life expectancy is 25 years.
The idea that giraffes are mute is a
myth. Though normally silent, calves bleat and make a mewing call, cows
seeking lost calves bellow, and courting bulls may emit a raucous cough.
Giraffes also give alarm snorts, and moaning, hissing...
Fights between giraffes are effected by
neck wrestling and head banging; defense against predators is characterized
by striking out with the forefeet.
Being a ruminant (cud chewer) and having
split hooves means that the giraffe is a kosher animal. There is a popular
misconception that it is not slaughtered because it is not known where on
the neck to perform the shechitah (ritual slaughter). In fact, the makom
sh’chita (region of the neck in which ritual slaughter is valid) on a
giraffe is precisely defined by halacha, just as it is for all animals, and
the only impediments to shechting giraffe are cost and practical
considerations. (They are among the most difficult animals to restrain.) A
giraffe’s neck has 7 vertabrae, as do cows, humans... There is also a
historical record of the giraffe being accepted as kosher. The ZEMER, listed
among the ten types of kosher animals in D’varim 14:5, is identified as the
giraffe by Rav Saadia Gaon, Rabbenu Yona, Radak, and many others
[Thank you, Rabbi AZ, for this last
paragraph]
In being objective, we surrender a great deal of ourselves that would be
extremely valuable to us in our analysis, if we could employ it without
bringing the purely personal factors with which it is involved into the
picture. From A Candle by Day by Rabbi Shraga Silverstein
There are 7 pairs of sedras that are read separately sometimes and combined
in other years. Nitzavim-Vayeilech take care of one specific issue: Is there
a Shabbat between Yom Kippur and Sukkot, or not? If yes, then they are
separated. If not (as is the case in 5763), then they are combined. That’s
the sole job of the Nitz.-Vayeilech pair. Most of the other pairs deal with
the extra month in a Shana M’uberet. <more>
FYI: In the year 5762 we will have read Parshat Vayeilech TWICE.
The coming year 5763 is the longest possible in our Calendar - 385 days!
As we know, the Ashkenazi custom is to begin Slichot on a Motza’ei Shabbat.
This produces an uneven number of days we say Slichot before Rosh HaShana.
We might have expected to say Slichot for a certain number of days before RH.
However, on Motza’ei Shabbat, we still are filled with the Shabbat mood and
the spirituality it has instilled in us. These are “helpful” conditions for
us to begin the difficult process of Slichot and T’shuva. Without Shabbat’s
help, we might find ourselves unable to face the challenges of the mental
and emotional processes that should accompany Slichot.
From the Desk of the Director
As Elul draws to a close let us revisit the famous passuk associated with
the month, namely, "Ani Ledodi veDodi Li" - 'I am for my friend and my
friend is for me'. Here is described a relationship between two betrothed
individuals; and inferred is a singular connection between God and the
Jewish people.
This relationship is symbiotic. Each of the partners is dependent on the
other; each gains from the caring attitude of the friend. Moreover, each
one, entering into the relationship from a position of love, bears
responsibility for the actions of his or her beloved. For what people do
affects not only their own persona but also that of those surrounding them.
The Or Hachaim offers a similar
observation on the opening verse of Nitzavim which describes all the people
standing before Hashem, from the most distinguished to the lowliest. This
inclusivity, he notes, is indicative of the ethical concept of "Kol Yisrael
Areivim Ze Lazeh". Says Rashi: The distinguishing factor of the new
covenant, expressed by Moshe on the threshold of his death, was the concept
of communal responsibility (especially with respect to public
transgressions).
This covenant with Hashem also incorporates mutuality. For the people
entered into a covenant in order to, "establish you today as a people to Him
[in order] that He be a G-d to you." As Rosh Hashana approaches, we tend to
look towards Hashem as King and Master, and as our caring Father. Yet we can
also perceive G-d as our beloved Friend for whom we cannot do enough. Hashem,
we pray, will respond in kind.
Shabbat Shalom, Menachem Persoff, Director, Israel Center
Towards better Davening and Torah reading
Column #42. Contents of this weekly column are (mostly) based on the sefer:
EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct
pronunciation of Hebrew, specifically in davening and Torah reading.
As we approach Rosh HaShana and Yom
Kippur, with Sukkot and Simchat Torah right after them, I would like to
bring up an oft-presented topic, one that I’m quite fixated on. The topic
gets a mention in the Sefer upon which this column is based, but more than
that is the title and goal of the column - Towards better Davening. In my
opinion, this issue, if handled correctly, will enhance our davening. I
refer to the AMEN CHATUFA.
There are two meanings to this term in
our sources. The first is not to say AMEN with the vowel of the ALEF chopped
and shortened. Certainly, not to say MEIN, but also not ‘MEIN, with a barely
audible, feeble half-vowel, as if the ALEF had a CHATAF-KAMATZ under it. The
words are obviously related, CHATAF and CHATUFA. One’s AMEN should be fully
pronounced. There are two syllables; say them both.
The other definition of AMEN CHATUFA is
the one that is very trampled upon, especially with the style of davening on
the Yamim Nora’im and all the other Holidays. It can be best translated as a
Premature AMEN, one answered before the bracha to which it is supposed to be
attached, is completed.
CHAZAN on Rosh HaShana is repeating the AMIDA and concludes the first bracha
with a flour- ish which draws out the ending: MAGEIN
AV...RA...HAAAAAAAAAM. The congregation
doesn’t mean to be impatient; many people probably think it’s a nice,
emlodious thing to do. But it comes out as MAGEIN AVRA-MEIN.
Several problems rolled into one. First
of all, halacha says that when one answers AMEN, he should not say an AMEN
CHATUFA. It is simply improper to say AMEN to a BRACHA until the BRACHA is
finished. Completely. Doesn’t matter how long the Shali’ach Tzibur takes to
finish it, we MUST wait until the BRACHA is finished before saying AMEN.
Worse. If the majority of the
congregation chime in with their AMEN before the CHAZAN finishes his BRACHA,
then the others in the shul (usually a minority) who are properly waiting
for the CHAZAN to finish the BRACHA, will not hear the ending, it being
drowned out by dozens or hundreds of AMEN CHATUFAs, and they will lose out
on the mitzva of answering a proper AMEN.
Worse still. The CHAZAN’s bracha must be
properly answered by at least nine men, in order to justify his repetition
of the AMIDA. If nine others do not answer him, his brachot MIGHT very well
be L’VATALA, a serious offense at the best of times. Somewhat ironic in a
negative way, on Rosh HaShana and Yom Kippur.
This bad habit is so ingrained in many of us by years of experience and
reinforcement, that it is extremely hard to break. If you are reading these
words, and if you are nodding in agreement to what is written here, then
please join the forces of BASH, Break Anti-halachic Shul Habits. The thing
to do, is listen to the CHAZAN carefully, even if it means moving closer to
him, waiting for him to finish, and then say a rousing, loud AMEN that will
remind the other people in shul that they should have waited with their
AMEN. Keep doing this, and you will win “converts” over to your side, and
more and more people will wait that “silly millimeter longer” before they
say AMEN. Eventually, the problem might even be solved.
It will be a hard fight. Be careful not
to violate any BEIN ADAM L’CHAVEIRO (interpersonal com- mands) while
campaigning against the AMEN CHATUFA.
There are BAALEI T’FILA who end their brachot with a surprising abruptness,
which catches early AMEN sayers off guard. That’s good too, but it should
not be necessary. <mtc>
Parsha Pix
Remember: Even if a picture is obvious to you, it still can be used
effectively with children and guests as springboards to discussions on
Parshat HaShavua.
Upper-left. The men, women, and children who are all standing (NITZAVIM)
before HaShem this day. They can also represent HAK’HEL from Parshat
Vayeilech.
Middle-top is a lumberjack, and in the upper-right is Aquarius, the water
drawer. Both are mentioned in the pasuk describing KU-L’CHEM, all of you.
The sky scene, stars, moon, planets, is Xed out, because T’SHUVA is LO
BASHAMAYIM HI.
The feather quill represents the mitzva of writing a Sefer Torah (in Parshat
Vayeilech) and the open sefer at the bottom is to remind us that the mitzva
includes the writing and buying of sifrei kodesh, so that we will have ample
texts for learning Torah and teaching it.
The skull with the acid rain falling past it stands for the description of
sulfur and brimstone and fire, as in the warning of destruction if the
people turn away from G-d.
The young king (with the crown) is reading from the Torah, as the king does
on the occasion of Hak’hel (also from Vayeilech).
Lower-left are the choices we are offered - which way shall we choose? Life
and Good... or the opposite.
Something was left out of these descriptions of the elements of the
ParshaPix. That makes it a PPP, ParshaPixPuzzle.
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the
calendar). They are found in the hard-copy of TT scattered throughout,
usually at the bottom of different columns. In the electronic versions of TT,
they are found all together at the end of the ParshaPix-TTriddles section.
Some TTriddles are alsopresentedfor call-in solution on Torah Tidbits Audio
(Arutz-7, Thursday night). The best solution set submitted each week (there
isnt always a best) wins a double prize a CD from Noam Productions and/or a
gift (game, puzzle, book, etc.) from Big Deal
Last week’s (KI TAVO) TTriddles:
[1] Under the tiger, an Indian head;plus a PPP in the same box
[2] 1680 (228) [260] vs. 1486 (407) [112]
[3] Some communal offerings and gifts to the kohen, one of the Tribes, and
l'havdil, Nimrod and Amalek
[4] If you ate more than tuna and couldn't spell, you'd have something for
your grapes
And the envelope please...
[1] The tiger in the TTriddle is Tiger Wood, the famous golfing superstar.
Indian Head refers to an old penny that was used in the United States before
the Lincoln penny (1859 to 1909). The Indian Head, as well as its successor,
was made of copper. So the TTriddle translates as Under the Woods, copper.
This is mentioned in the Haftara (Yeshayahu 60:17). Several solvers got this
one.
So too, the PPP in the same box.
Unfortunately, the graphic didn’t print well. It is the logo of the Rolling
Stones. Under it is a golf club, specifically, one of the irons. So you have
Under the stones, iron, which comes from the same pasuk. Note, of course,
the connection between Tiger Woods and the golf club.
[2] This one was also solved by a couple of solvers. It is a series of
G’MATRIYAs. The major clue was the vs. which lead people to look in the
direction of Har G’rizim and Har Eival, and the brachot and k’lalot. Sure
enough, that’s what it is. The names of the tribes that were to stand on Har
G’rizim add up to 1680. G’rizim itself add up to 260, and the word BARUCH =
228. vs. the other mountain. The tribes total 1486, ARUR = 407 and EIVAL =
112
[3] This one was also well-solved, the answer being REISHIT. Running a
search in the Chumash finds that the word is associated with (in the order
of the Chumash): Nimrod, Bikurim (Kohen’s gift), Menachot (offerings), the
Barley (Omer) offering, Challa, Amalek, T’ruma, first shearing of sheep,
Bikurim again, and finally (Chumash-wise), the tribe of Gad.
[4] This one is in memory of Victor Borge and one of his famous comedy
routines. ATE. If you couldn’t spell, and meant EIGHT, then EIGHT more than
TWO-na is TEN-na, the basket you need for your grapes or other Bikurim that
you are bringing to the Beit HaMikdash. A couple of guys got this one too,
but not the way it was meant. They just came to TENE as a variation of TUNA.
And finally, in the ParshaPix, there was one unex- plained item, namely the
caravan of camels. This was a give away to anyone who looked into the
Haftara and found reference to SHI-F’AT G’MALIM (not SHIF-AT, but that’s for
a different column). Nothing tricky with this one. Just there in the open.
This week's TTriddles:
[1] The deal with NIZAL
[2] 5 storks, working overtime, delivered him.
Used wagon wheels for buttons.
40 bowls of porridge whetted his appetite.
Worked with 7 large men all named Elmer.
[3] A Query and Retrieval Information User System
Verseau
Home of Sadalmelik, Sadalsuud, and Sadachbia
[4] d, 40d, 10y, 430y, 40d, 40d, 7y, 7y
Israel Center Notes: -
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse
the political or halachic opinions of its advertisers, nor to we guarantee
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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 disputeto the Beth Din, and those where a complainant
wants the Beth Din to summon the second party. The first batch of cases have
been processed and "invitations" have been issued. The Beth Din is now in
full swing.. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons
Kashrut Questions
If you find a discrepancy between the Hebrew labeling and the original
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After nourishing the soul, come nourish the body serving coffee, sandwiches,
toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna,
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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
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The Israel Center needs volunteers to help with TT deliveries on Thursdays
during the summer. Please call Toni 058 532701
Special Greetings for a happy, healthy,prosperous, peace-filled year to our
family & friendsand all of Klal Yisrael; Mr. & Mrs. Joseph Cohen and family,
Judy & Ira Shapiro and family, The Goldman family of Petach Tikva, Rabbi &
Mrs. Moshe Greenberg
This is a facsimile of the Rosh HaShana greetings that will IY”H appear in
Torah Tidbits #535, the Rosh HaShana issue. You can add your name to this
list and send your greetings to thousands of TT readers, including family
and friends in Israel and around the world (by email and on the internet)
Names will be accepted in any of the above formats or something close to
them, by Sunday, September 1., 50NIS contribution per entry; Call 566-7787
ext. 204 for further details and to arrange payment, Wishing you and yours a
K’tiva VaChatima Tova
Torah Tidbits This 'n That
-
Our Rosh HaShana mailing went out this
week and has already been received by many people. Our mailing list
consists of current memebrs of the Israel Center, including many Life
Members. In addition, we sent the mailing to former members - no, let’s
not use that term. How about, members whose membership has lapsed and who
have not yet renewed their membership. Yes, that’s better. If you
appreciate the subtle difference in terminology, and you are one of those
people, this might be a good time to renew your membership.
The mailing also went to various and sundry other people whose names and
addresses we have for some reason or another. How’s that for being vague?
The mailing contained our chart for Shabbat and Yom Tov candle lighting
and havdala. Times for Jerusalem, Tel Aviv, Be’er Sheva, and Haifa are
given. Also on the chart is the Rosh Chodesh information for the year -
when Rosh Chodesh is, the Molad, first and last opportunities for Kiddush
L’vana. The mailing also contains a card for Leil Rosh HaShana, which
includes Kiddush for each night (Shabbat and Motza’ei Shabbat) and the
Y’HI RATZONs for the Leil Rosh HaShana table.
Included in the mailing is also a 10x10cm Israel Center magnet, useful for
holding the candle lighting chart to your refrigerator door (or any other
piece of paper you want to use it for).
And why are we telling you, dear TT reader, all about our mailing? Because
if you did not get a mailing, you missed out on some nice “goodies”. But
more importantly, as readers of Torah Tidbits, you should be on our
mailing list. And you should (in our ‘umble opinion) be members of the
Israel Center.
So if you want to do something about this, please give us a call at (02)
566-7787 or email us at tt@ou.org or fax us at (02) 561-7432 or drop by at
22 Keren HaYesod. We’d love to hear from you.
-
In order to accommodate two different
groups of students from abroad who will be using the Center, one on the
first days of Sukkot and the other over Shmini Atzeret and Simchat Torah,
we will be having Yom Tov davening on Friday night, Shabbat/YomTov,
Motza’ei Shabbat and Sunday second day Yom Tov for Chu”l people. September
20-22 Similarly, we will have Shmini Atzeret davening on Friday night and
Shabbat, and Simchat Torah davening and Hakafot on Motza’ei Shabbat and
Sunday, September 27-29. There will also be davening on the first day of
Chag and Shmini Atzeret (our Simchat Torah). Confusing, no? Simple
solution. Let all Jews come on Aliya. But in the meantime, if you or
someone you know, is looking for Yom Tov davening in this area for
CHUL-niks (who are holding two full days), tell them about our plans. Call
for further details.
Note to Torah Tidbits Folders, Distributors, Advertisers/Sponsors, and
Readers: Here is the schedule of issues for the next several weeks, IY”H &
BE”H:TT #535 - Rosh HaShana (Sep 5) • TT #536 - Shabbat Shuva & Yom Kippur
(Sep 12)TT #537 - Sukkot & Simchat Torah (Sep 19) • TT #538 - B’reishit
(Oct 3)Deadline for ads and notices: Monday before the publication date
TIYULIM and SHABBATONIM
Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then
press 211. You'll hear "thank you, one moment please", and then the phone
system's music for 15 seconds. Then the Tiyul Hotline message begins. You
can listen to the whole message and then press 2 to leave your message, or
you can interrupt by pressing2 right away and then leaving your message.
THE TRAVEL DESK The TRAVEL DESK of the
Israel Center exists... to make registration and detail-receiving for Israel
Center tiyulim more efficient and less head- achy for you. To help you -
whether you live in Israel or are visiting - plan private tiyulim and make
in-Israel travel arrangements Sarah will be happy to 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.
KASHRUT POLICY: Food for Israel Center In-House programs is supervised by
OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are
under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the
Travel Desk or by outside parties are not necessarily Mehadrin and are not
endorsed by the OU orthe Israel Center.
Tuesday, September 3, The Temple Institute; Vessels of Beit HaMikdash &
video and... “Mul HaKotel”Models of the Mishkan and the Beit HaMikdash with
Esther Shlisser; Then continue with Esther Shlisser to the Kotel Tunnelsfor
a most moving and inspiring tour • Limit 30 participants so register
immediately(meeting point will be told to participants) • tiyuk begins at
9:00am and ends at 1:00pm (approx) • price: 50/60NIS
Wednesday, September 11, Go around Jerusalem’s outskirts during Aseret Y’mei
Teshuva; Ramat Rachel: Palaces and Prophecy; Beit Meir: art & mysticism,
wine production and tastingChavat HaShabbat - learn about the original 39
Melachot; Scroll of Fire; Mount Scopus Overlook; Depart: 8:00am, return
6:30pm (approx.) • Bring your own lunch; Guide: Esti Herskowitz • price:
126/150NIS
HOLD THIS DATE: • Wednesday, September 25th Chol HaMoed Sukkot • Tiyul to
include several very special placesplus lunch in Chafetz Chaim sukka, We’ll
be starting out a bit later in the morning to accommodate the Chol HaMoed
davening schedule • Watch for further details
Day Trip to Shomron – Chol HaMoed - Wednesday, SEP 25 • in Cooperation with
the Shomron Tourist Authority; Guide: Menachem Brody • 9:00am - Depart the
Israel Center • Derech Binyamin - Inheritances of the Tribes, Bypass Roads,
Shaul HaMelech, HaAi, Wadi Haramiya SHILO - Emek haBanot, Shul/Mishkan
model, overlook site of the Mishkan, ITAMAR - water tower overlook - story
of the yishuv; meet with Zimmerman family, tour of Organic homestead, taste
homemade products, ELON MOREH - overlook on Shechem from Mt. Kabir, visit at
Tsel Harim vineyard and tea farm, Mincha, lunch at Succah of Yeshivat Birkat
Yosef, Gilad Highway [story of Gilad Zar z”l and his family], KEDUMIM -
first Shomron settlement - visit at Museum [archeological finds from the
area], Nahal Kana, Ariel [drive through], RECHALIM [regional celebration] •
Return to Jerusalem • $45 (205š) including full-day tour, bulletproof bus,;
English-speaking guide, lunch by Schocketino, entrance fees
Other CHOL HAMOED tiyulim (details to follow): Full day Hebron & Sussiya;
full-day BINYAMIN region; ½-day Kever Rachel & Jewish East Jerusalem
For reservations at the hotels listed below or any other Israeli
hotels,please call Sarah directly at the Travel Desk 566 7787, ext.
249.She'll be happy to accomodate you with any of your requests.
Travel Desk Specials For reservations at the hotels listed below or any
other Israeli hotels, please call Sarah directly at the Travel Desk 566
7787, ext. 249. She'll be happy to accomodate you with any of your requests.
Renaissance, Tel Aviv, Shabbat Shuva, Sep. 13-14, 620NIS per couple, F/B;
Sukkot - 510NIS per couple per night, H/B (min. 2 nights)
The hotel is on the beach, has an indoor pool, gym.Shabbat elevator •
Rabbanut kashrut
Carlton, Nahariya, valid September 19-29; Sukkot, 750NIS per couple H/B per
night
Sheraton-Moriah, Dead Sea, valid September 1-5; Midweek, 530NIS per couple
H/B per night
Princess, Eilat, valid September 1-5, 2-night package, 1270NIS per couple
B/B
Sheraton-Moriah, Eilat, valid September 1-5, 480NIS per couple per night H/B
(min. 2 nights)
Royal Beach, Eilat, valid September 1-5, 595NIS per couple per night B/B
King Solomon, Eilat, valid September 1-5, 498NIS per couple per night H/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3
meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"sh nights
Attention Students from Abroad: Are your parents planning on visiting you
this year? If so, you want to speak to us (02-566-7787 ext. 249).We have
many attractive deals for them... and you. Let us turn an ordinary “been
there, did it” visit into an unforgettable, special one!
The Back Page of TT534
"Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor
non-mem. Life members, 5NIS (except for programs of/with other
organizations). No one will be turned away for lack of ability to pay.
(Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for
Israel
Friday
Nitzavim-Vayeilech 5:30pm - “Early Shabbat” minyan with Mincha before Plag
(5:46pm) and Kabbalat Shabbat after Plag in the Wolinetz Family Shul - OHEL
SHMUEL (at the Israel Center)
This is part of our In-House Shabbaton. The local community is welcome to
join our davening and shiurim
9:00pm (estimated) Shiur on Hilchot T’shuva - Phil Chernofsky
Shabbat Day
7:15am • Center will be open IY”H • Coffee, tea, and... available
7:30am • Pre-davening mini-shiur by Phil
8:00am • Shacharit, etc.
10:45am (estimated) • Kiddush “downstairs” in the Teichman Youth Center
11:30am • Shiur by Rabbi Emanuel Quint
2:30pm • More on Hilchot T’shuva - Rambam and others
The local community is welcome to join our davening and shiurim
Shabbat 5:00pm (Nitzavim-Vayeilech), AUG 31st (Mincha at 6:00pm) Pirkei Avot
with Dr. Morris Mandel
7:40pm - Maariv and Havdala
Motza’ei Shabbat, August 31, FIRST SLICHOT in the Wolinetz Family Shul OHEL
SHMUEL (Israel Center)
9:30pm • Pre-Slichot Shiur by Rabbi Nachman KahanaRav of Chazon Yechezkel,
the Young Israel of the Moslem Quarter
10:30pm • Traditional Slichot with Chazan Gerald Epsteinwith explanations in
English
12:00am • Pre-Slichot Shiur with Rabbi Eddie Abramson
12:40am (after CHATZOT) • Traditional Slichot with a Carlebach Flavor with
David Holstein
SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda
Warhaftig
10:30am(women) • Rosh Hashana Machzor • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Men who are looking to do some serious learning...
Shiur in Minchat Chinuch by Rabbi David Zitter, 10:00am, SUN-THU
Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU
Shiur in Makot 3rd perek by Rabbi Hillel Ruvel, 4:30pm, SUN-THU
All shiurim take place in the Israel Center's Ganchrow Beit Midrash one
flight up
SUNDAYS 8:00pm at the Israel Center • Problem Solving TheaterImprov with a
Twist starring the Mother & Son team of Chana Cohen and Yosef Simcha;
Presented byMerkaz Menucha - Serenity Centerin conjunction with Young Olim
United and the Israel Center • A unique opportunity for family and friends
of all agesto receive valuable and confidential advice from trained
counselors while being entertained at the same time • 15NIS per person for
groups of 2 or more (individuals 25NIS) • 10NIS for YOU members
MONDAY
9:15am • Excursions into the World of Nevi'im (the Prophets) Mrs. Pearl
Borow
N'SHEI LIBRARY 10:00-12:30
10:30am (men &women) • Rambam’s 13 Principles of Faith with Rabbi Zev Leff
11:36am (SEP 2) (women) Emulating Hashem's 13 Attributes of Mercy from "The
Palm Tree of Devorah" by Rabbi Moshe Cordovero • Aviva Nissim
Dr. Henry Goldblum will resume his biweekly Jewish History lectures IY”H
after the Chagim
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in
Tanach and Jewish Thought
4:00-5:00pm: NEW TOPIC: Shiur on “The Life of Avraham”In-Depth study of
Chumash B’reishit.with Rashi with Rabbi David Derovan
8:00pm • Curing the Jewish Heart; Lecture series by AM SEGULA on Lessons
from History & Zionism, Speaker: Eli Yosef
Monday, September 2, 6:00pm • Root & Branch Lecture, in cooperation with the
Israel Center • "Jewish Refugees from Arab Countries: Will We Ever Remember
the Forgotten Millions?", Speaker: Malka Hillel Shulewitz, Editor, "The
Forgotten Millions: The Modern Jewish Exodus from Arab Lands"; Founding
Member, World Organization of Jews from Arab Countries • 8:00pm • "From the
Zionism of Survival to the Zionism of Destiny", Speaker:Mr. Moshe Feiglin,
Author, "Where There Are No Men" • Chairman, Jewish Leadership Movement,
Likud Party, Co-Founder and Co-Chairman, Zo Artzeinu • nis25 per person •
Information: rb@rb.org.il
TUESDAY
Yomaim Nora'im Seminar - 20 shiurim and lectures: Tues. -Thurs.Sep. 3-5 -
call for details
9:00am • Pathways to Teshuvah • Dr. Hayim Abramson
9:55am • In-Depth Comprehension of the Holiday Tefillot • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan
Society to provide interest-free loans for people in financial distress.
Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY closed through Sep. 29
ON HOLD UNTIL AFTER THE CHAGIM11:45am • Chabad insights into Parshat
HaShavua and the Actualia of Our Time (women only) • Raizel Zisk
Tuesday, September 3rd, 12:00 noon (men & women) • The Maharal on Strategic
Teshuva Creative Ways To 'Make Yourself' Do The Right Thing with Leah Zitter
Tuesday, September 3rd, 8:00pm • Rosh HaShana Checklist; Halacha & Hashkafa
Review of RH Laws & Customs - Phil Chernofsky
WEDNESDAY
Yomaim Nora'im Seminar - 20 shiurim and lectures: Tues. -Thurs.Sep. 3-5 -
call for details
9:30am Towards a More Meaningful Davening Experience - Yamim Nora'im
Davening (Please bring a Rosh HaShana Machzor) Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your
life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in
Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS
members/25NIS non-members
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets -
Rambam's Guide for the PerplexedNow studying: Ordering the Mitzvot and their
"reasons"
Ramban's Commentary on the Torah and its WellspringsNow studying: "The Tree
of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
Wednesday, September 4th, 8:00pm • Video & Discussion on "Loving What Is",
Doing “The Work” of Byron Katie; A method that helps people overcome
judgementalness, anger and resentment towards others • Presenter: Dr. Moshe
Dann
THURSDAY
Yomaim Nora'im Seminar - 20 shiurim and lectures: Tues. -Thurs.Sep. 3-5 -
call for details
Sometime in the morning • Shiurim while you fold Parshat HaShavua and/or the
Calendar • Various presenters
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation
for the first session • Qualified nutritional advisor on hand •
Elisheva999-6479
Note: The Men's & Boys' Choir led by Yisrael Shwarzstein is in recess until
after the "Chagim"
8:00pm • The Book of Sho'f'tim • Reb Yosef Schreiber
Thursday, 8:00pm (and Mon. 8:00pm) • Curing the Jewish Heart, AM SEGULA
Lecture series on Lessons from History & Zionism; Group Discussion
Friday We’re closed (Erev Rosh Hashana)
Please remember to pick up your TTs on Thursday (call for FRI pick-ups)
The Yad Yaakov Center for Jewish Education classesat the Israel Center will
resume IY”H after the Chagim. Call (02) 652-4601 for further information
Upcoming at the Israel Center
Monday, September 9th - 5:00pm (Tzom Gedalya) - "The Kabbalastic, Mystical
Secret in the Book of Yonah"; Shiur by Rabbi Efraim Sprecher, in memory of
his father; 6:00pm - Mincha, mini-shiur, Maariv, fast-breaking refreshments
Tuesday, September 10th, 8:00pm • Are all Israelis Victims of Arab Terror?;
Guest speaker: noted attorney and Jewish Activist Baruch Ben Yosef, hosted
by Shifra Hoffman, founder of VAT International
Wednesday, Sep. 11, 8:00pm: Rabbi Berel Wein on "The World through the Eyes
of Chazal"
September 14th, Shabbat Shuva Drashot,: 5:00pm - Rabbi Macy Gordon at the
Israel Center; 9:00pm (Motza’ei Shabbat) - Rabbi Shlomo Riskin at Yeshurun
Tuesday, September 17(day after Yom kippur)7:00-11:00pm, Wednesday,
September 18th12:30-11:00pm • The Israel Center's Annual Arba'a Minim Sale
at the Israel Center(in the garden) • Competitive prices • 10% discount
forIsrael Center members
Tuesday, September 24 Chol HaMoed Sukkot - Sukkot Colloquium on Spirituality
Today - watch for details
OU ISRAEL CENTER Seymour J.
Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant, Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org - website: www.ou.org/torah/tt
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY
b'Yisrael are assisted by grants from The Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center
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