SHABBAT PARSHAT R'EI (M'VORCHIM)
TT 530 -
25 Menachem AV 5762 - August 2-3, '02
Pirkei Avot - Sixth Perek
Chutz LaAretz is still one behind us in Pirkei Avot; they read the fifth
perek
Halachic Times for Jerusalem Israel
Summer Time - a.k.a. Daylight Savings Time
Correct for TT #530
Ranges are for THU-THU, 23 - 30 Av, August 1 - August 8
Candle lighting - 7:00pm
(Earliest (Plag) - 6:10pm)
Havdala - 8:16pm (Rabbeinu Tam - 8:55pm)
Earliest Shacharit 4:59-5:05am
Sunrise - 5:55-5:59
Sof Z'man Kri'at Sh'ma 9:19-9:21am (8:28-8:31am)
Sof Z'man Shacharit - 10:28-10:29am (9:54-9:56am)
Chatzot (halachic noon) • 12:45½-12:45pm
Mincha Gedola (earliest Mincha) 1:20-1:19pm
Plag Mincha 6:10-6:05½pm
Sunset 7:41-7:35pm (7:36-7:30pm)
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...
We bench Rosh Chodesh ELUL on Shabbat
Parshat R'EI, August 3, '02
HAMOLAD Y'H'YEH B'YOM CHAMISHI, ESER DAKOT V'TISHA CHALAKIM ACHAREI SHESH
B'EREV
That's Thursday, 10 minutes and 9 parts after 6 in the evening
The Molad is on Thursday (August 8th) 18h 10m 9p
In Rambam notation: SHISHI • 0h • 189 chalakim
On the Clock THU August 8th, 6:49½pm (summer time)
Astronomical (actual) Molad (IST) - THU, August 8, 22:15:45
ROSH CHODESH ELUL Y'H'YEH B'YOM CHAMISHI U'V'YOM HASHISHI HABA ALEINU V'AL
KOL YISRA'EL L'TOVA
Rosh Chodesh ELUL will be on Thursday and Friday
Applying Halacha to Hashkafa
This is going to be about BAL TOSIF and BAL TIGRA again, but not on a purely
halachic level. Instead, let’s see if the spirit of this pair of mitzvot can
be applied to the way we think of G-d and Judaism, on a hashkafic level.
But first, a quick review. Adding a rose
to the Lulav, Etrog, Hadasim, and Aravot - and taking all 5 species in
fulfillment of the mitzva is a gross violation of BAL TOSIF, adding to the
Torah. (Interestingly, adding a rose for beauty, with the recognition that
the mitzva is performed with the Four Species only, is NOT a violation of
BAL TOSIF. We don’t do it, but it would not be a violation.) Taking a lulav,
etrog, and hadasim, but no aravot, for the sake of the mitzva is a violation
of BAL TIGRA. That’s the easy part.
It is arguable whether the twin
prohibitions go further than that, meaning that they apply to improper
behavior, action, but don’t necessarily extend to the realm of thought. If a
person is meticulous about making brachot, all kinds of brachot, and happens
to think of them as commandments from the Torah, is this a violation of the
spitrit of BAL TOSIF? (In the same direction, what would we say of a person
who considers certain prac- tices as halachic obligations, when, in fact,
they are CHUMRAs, stringent measures, but not required. Is this a BAL TOSIF
(spirit) issue?
And the opposite. A person who is
meticulous in practice about milk & meat issues, but considers most of it to
be Rabbinic, except for the cooking of baby goat meat in its own mother’s
milk. Or a Jew who accepts as Torah law the prohibition of cooking, but
considers the ban on eating that which was cooked as Rabbinic, because the
Torah only says LO T’VASHEIL (don’t cook)? And, to stay parallel (but
opposite) to the above example, what about a person who considers certain
halachic details to be CHUMRAs, when in fact they are part of the essence of
halacha? And this includes a person who keeps all the details, but just
down-grades they halachic status. Is any of this in violation of BAL TIGRA?
But all of the above was (supposed to be)
a quick review.
The direction of thought now is, does the
spirit of BAL TOSIF and BAL TIGRA extend into the realms of hashkafa? A
person who believes in G-d, and that He created the world, but does not
consider Him to be involved in the everyday function of the world - is this
a BAL TIGRA kind of outlook? If a person attributes everything to G-d, in
negation of the concept that our actions affect what happens to a certain
extent - Is this some kind of BAL TOSIF?
We’re not talking about a person who
rejects a particular concept of belief. A person who doesn’t believe in
Reward and Punishment, for example, is denying an essential of Jewish Belief
(assuming everyone agrees that S’char Va’Onesh is a fundamental principle of
Judaism). But what of a person who DOES believe in Reward and Punishment,
but not in all cases. He believes that there are some actions that we are
not accountable for. Bal Tigra-ish?
Hashkafa is generally not as clearly
deliniated as Halacha. Does that nullify the suggestion that Bal Tigra and
Bal Tosif could apply in spirit to the realm of Hashkafa? Some would say so.
But it just makes defining the terms more difficult. Maybe there is a
broader gray area, but the concepts can still apply.
This piece will no doubt be frustrating
to some readers, because of the questions it raises and its lack of answers.
But hopefully, for some it will stimulate thought, questioning, and
discussion. And ultimately, it might achieve the goal negated by violators
of Bal Tosif or Bal Tigra. And that is a certain clear view of Torat Emet,
the True Torah that G-d gave to us as a guide to Jewish Life. Adding or
subtracting to the Torah, its Mitzvot, its Concepts will distort our
perception of what G-d wants of us.
Sedra-Stats
47th of the 54 sedras; 4th of 11 in D'varim
Written on 257.8 lines in a Sefer Torah (rank: 4)
20 Parshiyot; 5 open; 15 closed (rank: 10 tied)
126 p'sukim - ranks 13th same as Lech Lecha, but larger than it. Lech Lecha
ranks 23 in size, compared with 4th for R'ei.
1932 words - ranks 7th
7442 letters - ranks 7th
Largest sedra in D'varim
Relatively long p'sukim (hence, jump in ranking), like most sedras in
D'varim
Mitzvot
55 of the 613; 17 positive, 38 prohibition (There are even more than the
official 55)Only Ki Tetze & Emor have more mitzvot
R’EI has a pasuk (12:17) with 8 (yes 8) mitzvot and another with 5 mitzvot
(13:9). No other pasuk in the Torah (of the 5844 others) comes close to
these two p’sukim, mitzva-wise.
Aliya-by-Aliya Sedra Summary
[Numbers] refer to Sefer HaChinuch's mitzva-count
Kohen - First Aliya - 17 p'sukim - 11:26-12:10
After setting down the fundamentals of Judaism (including the formative
history of the Nation, Aseret HaDibrot, Shma, and more) in the first three
sedras of D'varim, Moshe Rabeinu proceeds with the "Tachlis" part of the
Book - mitzvot. The sedras of R'ei, Shoftim, and Ki Teitzei contain 170
mitzvot, the greatest concentration for 3 consecutive sedras, 3 of the top 6
mitzva-sedras of the Torah.
Blessing = keeping the mitzvot; curse =
not keeping them. These are the simple equations that Moshe presents here
and that Yehoshua will again present when the People stand on Har Grizim and
Har Eival.
[SDT] Note the phraseology in the opening
p'sukim: the Blessing - THAT you will keep the mitzvot. The Curse - IF you
won't... There is an implied "recommendation" to choose Blessing (similarly,
"And you shall choose Life"). The Bracha, of course when you choose it...
The curse, IF you are misguided enough to go that way...
Another comment on the imbalance of the
two sides: The blessing comes from "listening to the mitzvot", even before
doing them. The opposite comes from "not listening AND veering from the
proper path". This is in keeping with the idea that G-d considers our good
thoughts as deeds, but not negative thoughts. Only when we actually sin are
we then subject to punishment. (Idolatry is an exception - we accountable
for idolatrous thoughts).
The Nation was born in Egypt, had its
infancy in the wilderness, and will grow and flourish in the Promised Land.
"These are the mitzvot to be preserved in the Land..." (note that not all of
the mitzvot that follow are actually Israel-related, yet it is possible to
suggest - as Ramban does, very strongly - that ALL mitzvot were meant to be
observed in E. Yisrael).
Sites, altars, idols, etc. of the nations
in Eretz Yisrael are to be destroyed [436]. However, we must be careful not
to do the same to G-d [437] - this mitzva includes the prohibition of
erasing G-d's Holy Names.
Follow this, please. The Torah commands
us to destroy objects of idol-worship, and not to do the same to G-d. One
would assume that this refers to destroying sacred Jewish objects, shuls,
Torahs, etc. So where do we see that this prohibition involves not erasing
G-d's names? We do not see it. We are taught it as part of the Oral Law. Not
rabbinic legislation inspired by the Torah. Actual Torah law, equal to the
Torah having written it out. This is the nature of the Written & Oral Torah.
While their places are to be eliminated,
THE Place (site of the Mikdash) is to be the focal point of Jewish spiritual
life and energy. All sacrifices and offerings are to be made there and only
there, at the first festival encountered [438]. It is on those occasions
(the 3 Pilgrimage Festivals) that sacred foods (such as Ma'aser Sheni, Neta
Reva'i) are eaten in Jerusalem. Things won't be as "do your own thing" as
they are in the wilderness. Soon we will be entering the Land for a more
"permanent", down to earth form of living.
MITZVA WATCH
There is a fairly common situation among the Taryag mitzvot of a positive
command and a prohibition basically saying the same thing. We have a mitzva
to fast on Yom Kippur and a prohibition of eating or drinking. Same thing.
We may not do Melacha on Shabbat and we must abstain from Melacha on
Shabbat. Same thing. In this week's sedra, we are commanded to "cancel"
uncollected loans at the end of the Sh'mita year. We are forbidden from
collecting loans after the Sh'mita year has past. We are required to give a
freed Jewish servant gifts when he finishes his term of service. It is
forbidden to set him free empty-handed. Again. Same thing. There are many
examples of these "two-sides of the same coin" mitzvot. And there are
reasons for the positive mitzva and the prohibition.
But let's take a look at another aspect
of mitzva pairs. Less common than the perfectly matched and overlapping
positive mitzva and prohibition, is the pair of mitzvot that overlap, but
not completely. Back to the first type for a moment. If a person eats on Yom
Kipur (without halachic sanction), he is simultaneously in violation of the
prohibition against eating on YK, and in non-fulfilment of the mitzva to
fast. If you eat, you are not fasting. If you fast, you are not eating.
But take a look at [438], the mitzva to
fulfill a pledge of a korban or other donation to the Beit HaMikdash. There
is a partner prohibition (in Ki Teitzei) which forbids delaying the
fulfilment of a pledge to the Mikdash. These mitzvot do not perfectly align.
To fulfill the positive mitzva, one must "pay up" by the next Pilgimage
Festival (Regel). However, one is not in violation of the prohibition unless
three Regalim have past since the pledge was made. If we had a Beit
HaMikdash today, and a person designated one of his animals as a Korban,
then he must bring it as a korban by Sukkot in order to fulfil [438]. If he
brings it only at Chanuka time, he has not fulfilled [438], but he has not
violated [574], Bal T'acheir. Only if the animal is still around after next
Shavuot would there be a violation of [574]. There are other mitzva-pairs
like this, but not as many as the first-mentioned type.
Levi - Second Aliya - 18 p'sukim - 12:11-28
There, a special place will be designated for the bringing of all offerings.
There, spiritual rejoicing will take place, and there, we shall help the
Levite and the less fortunate to also have cause to rejoice. It will be
forbidden to bring sacrifices anywhere else [439]. Korbanot are to be
brought only at the Mikdash [440] (another example of the double mitzvot).
Only those consecrated animals that become unfit for the Altar due to
blemishes must be redeemed [441] (without an invalidating blemish, the
animal may NOT be redeemed) and then may be eaten as "regular" meat. The
animals' blood, of course, may not be consumed.
It is forbidden to eat Ma'aser Sheni
outside of Yerushalayim, neither of grain [442], nor wine [443], nor olive
oil [444]; nor to eat sacred first-born animals outside of Yerushalayim
[445], nor the more sacred sacrificial meat outside of the Temple courtyard
[446], nor eat the meat of an Olah (completely-burnt offering) at all [447],
nor other korbanot before their blood is properly sprinkled on the Altar
[448], nor eat First-Fruits before they are placed in front of the Altar
[449].
The previous paragraph lists 8 mitzvot
that all come from a single pasuk (12:17). Here too is an example of how we
would be lost in trying to under- stand all that this pasuk is command- ing
us, without the Oral Law. Again, it is not rabbinic interpretation or
legislation we are dealing with, it is Torah as much from HaShem as Anochi
HaShem Elokecha.
All of the above-mentioned foods are to
be eaten where they are supposed to be eaten. Be careful not to forget the
Levi, the gifts due him, and other forms of help [450]. "When G-d will
expand your borders as promised..."
Notice that the Torah speaks of
prosperity immediately following the portion about generous charity-giving
and concern for others. This is G-d's "illogical" promise: the more you
give, the more you will have.
If and when we desire to eat meat (other
than the sacred meat of korbanot), we may do so anywhere we choose, but we
must properly slaughter the animals we eat first [451].
In the pasuk commanding Sh'chita, G-d
says "(slaughter the animal) as I have commanded you." Yet we do not find
the details of Sh'chita in the Written Torah. This pasuk is one of the
sources for the concept that the Torah consists of a written portion and an
Oral Law - both the Word of G-d.
Non-sacred meat does not have the same
restrictions as sacred meat (i.e. ritual impurity - yours or the animal's -
is not an impediment). Many other halachot, of course, do apply.
An animal must be killed before its meat
is taken. This is the universal prohibition (it is both one of the 613 and
one of the 7 Noahide Laws) of "Limb from a living animal" [452]. Blood must
be removed from meat before we may eat it. Korbanot shall be brought from
all over (even from outside of Israel) to the "Place of G-d's choosing" -
the Mikdash [453]. These korbanot shall be offered on the Altar, the blood
sprinkled thereon, the meat (when permitted) to be eaten there.
Be careful to do all that G-d asks, so
that things will be good for us and our children.
Shlishi - Third Aliya - 22 p'sukim - 12:29-13:19
Repeat warning: Do not get interested in the idolatrous practices of the
nations whom we will replace in the Land, lest we too anger G-d and be
punished by Him.
We shall do all that we are com- manded, neither adding to [454], nor
diminishing from [455] Torah & mitzvot.
If (when) there arises among us a prophet
or dreamer - even one who performs miracles or signs to back up his words -
who prophesies in the name of idolatry, it is forbidden to listen him [456].
This is to be viewed as a test by G-d of our faith in Him. We must be true
to G-d, follow Him, revere Him, keep His mitzvot, serve Him, and cling to
Him. The above-mentioned false prophet shall be put to death for his
attempts to turn us away from G-d. We thus uproot evil from our midst.
If any fellow Jew (even a close relative
or beloved friend) tries to entice us to idolatry of any type (familiar,
exotic, or foreign), we must show no love to such a person [457], nor
overcome our hatred of him [458], nor rescue him from danger [459], nor
speak on his behalf in court [460] nor refrain from speaking against him
[461].
MITZVA WATCH
The Torah must be very clear and strong in these commands, because it has
become second-nature to us to love our fellow (ideally), not hate him, and
try to save him. But not in this case.
These mitzvot stand in startling contrast
to the mitzvot from K'doshim which command love of fellow Jew, not to hate
him, to save him from danger, etc. These mitzvot (from this week's sedra)
underline the seriousness with which the Torah treats the enticer. He is a
cancer in our midst that must be removed. The enticement to idolatry is
considered more serious than even idolatry itself. Or, at least, it is con-
sidered a graver threat to Jewish life.
That this is so is demonstrated by the
Talmud's advice that one may/should entrap the enticer. If he speaks to one
person only, then there will be insufficient testimony against him. We are
taught to ask him to repeat his suggestions in front of others. If he
refuses, then we plant unseen listeners who will become witnesses against
him.
With these witnesses in place, we then must respond to the enticer with a
challenge that it is not proper to forsake G-d for another religion or
belief. If the enticer backs down, then we leave him alone. If he continues
in his attempt to entice, then the witnesses reveal themselves and "press
charges" against him in Beit Din.
But rather, the enticer shall be put to
death by stoning (after trial and conviction), the accusing witnesses
initiating the execution. And (it almost goes without saying that) it is
forbidden to entice a fellow Jew to leave G-d and worship idols [462].
If we find out that an entire city is
being enticed to idolatry, we must very carefully investigate the matter
thoroughly. This command is generalized to require thorough examination and
questioning of witnesses in all types of cases [463]. If the charges are
substantiated, the population of the "city gone astray" is to be killed by
sword, the possessions of the people are to be burned and the city itself
destroyed [464]. The city may not be rebuilt ever [465] (unless security
considerations determine otherwise). No one may benefit from anything from
the city [466] so as not to provoke G-d's anger. Proper fulfillment of these
and other mitzvot will find favor in G-d's eyes.
R'VI'I - Fourth Aliya - 21 p'sukim - 14:1-21
As "G-d's children", it is forbidden to gash oneself (for idolatrous
purposes or to mourn the dead) [467] nor tear out hair in grief [468]. (Mitzva
#467 also prohibits factionalization of the com- munity when it is
detrimental to Jewish unity).
It is our destiny to be the chosen from
among the nations of the earth. It is forbidden to eat of korbanot that have
become "disqualified" [469].
The Torah next lists 10 types of mammals
that are kosher (3 domestic, 7 wild), and then gives signs to determine a
kosher animal (split hoof and cud-chewing). This is followed by four
examples of animals we may not eat. (In Sh'mini, only non-kosher animals are
named.)
Rabbi Aryeh Kaplan z"l identifies the 7
wild kosher animals (Chayot T’hortot) as gazelle, deer, antelope, ibex,
chamois, bison, giraffe. There are different opinions about the Hebrew terms
for the different animals.
Fishes with scales and fins are permitted
to be eaten; that which has no scales (or fins) is forbidden to us. Scales
(that overlap and that are easily scraped off) determine the kashrut of a
fish.
We may eat kosher birds. We are therefore
obligated to examine and determine the kosher status of a bird we would like
to eat [470]. (The corresponding mitzvot for the other types of animals have
already been counted from Parshat Shmini.)
In the SPIRIT of the positive commandment
to check for kashrut of an animal, this rule does not only include checking
a fish for scales, but looking for the kashrut symbol on packaged products
or the kashrut certificate in a restaurant.
The Torah lists 21 types of birds that
are forbidden.
The characteristics of kosher and
non-kosher birds are NOT mentioned in the Torah (in contrast to animals and
fish). The Gemara gives us guidelines that help us distinguish between
kosher and non-kosher birds. Prac- tically speaking, neither the list nor
the guidelines are what determine which birds we eat. Tradition does.
Basically, we do not trust ourselves to be able to properly identify the
birds named in the Torah (modern Hebrew sometimes does not match Biblical or
Mishnaic Hebrew). If we have a tradition in our communities that a
particular type of bird is kosher, then we will eat it. Otherwise we take
the cautious position of SAFEK (doubt) and choose to be strict with
ourselves.
It is also forbidden to eat non-kosher
locust and other winged insects [471].
Even though we may eat meat, it is
forbidden to eat of an animal that died other than by sh'chita. This is the
ISUR of "N'veila" [472]. Benefit may be derived from "n'veila" but not from
milk-meat mixtures.
Although this third occurrence of Meat in
Milk teaches the prohibition of benefit, it is not counted as a separate
mitzva, but is included in the prohibition of eating M-in-M from Ki Tisa. In
other words, we have three p'sukim that each teach a prohibition - cooking,
eating, benefit - but as far as mitzva-counting is concerned, the topic of
Meat-in-Milk is neither counted as one mitzva nor three, but rather as two
of the 613 — one prohibition to cook meat and milk together, and one
prohibition that forbids eating and/or deriving benefit from meat and milk
that has been cooked together.
Chamishi - Fifth Aliya - 8 p'sukim - 14:22-29
(Approx. 2% of the yield of a crop is given to a Kohen as T'ruma. One tenth
of the remainder is separated as Ma'aser to be given to a Levi.) One tenth
of what is left is separated as Ma'aser Sheni [473], which remains the
possession of the owner but is con- sidered sacred and must be brought to
Yerushalayim and eaten there in a state of ritual purity. If the amount of
Ma'aser Sheni is great, a person is permitted to redeem the produce for fair
market value plus a fifth. If one redeems the Maaser Sheni of his neighbor,
the one fifth is not added. The proceeds of the redemption are to be spent
on food and drink in Yerushalayim. Once again the Torah reminds us to care
for the Levi, who has no property of his own. (This rule of Ma'aser Sheni
applies in years 1, 2, 4, 5 of the Shmita cycle.) In the 3rd (& 6th) year of
the Shmita cycle, the second tithe is to be given to poor people. This
generous act of tzedaka will be rewarded by blessings from G-d.
Shishi - Sixth Aliya - 18 p'sukim - 15:1-18
If Shmita year passes, repayment of personal loans may not be demanded
[475]. This rule applies when both lender and borrower are Jewish. Loans due
from a non-Jew must be collected [476], but it is a mitzva to cancel the
personal debt of a fellow Jew following the Shmita year [477]. If the Jewish
People follow the Torah and mitzvot properly, we will be blessed by not
having poverty among us. We will also dominate among the nations of the
world.
However, when we are confronted with
poverty, we must not hold back generous support of those in need [478].
Rather it is a great mitzva to give tzedaka and support those less fortunate
than ourselves in a giving and dignified manner. Be especially careful not
to withhold loans to the poor because the Shmita year is approaching [480];
if the poor person cries out to G-d, He will hold you accountable for not
helping. Be generous in areas of tzedaka and Chessed, thereby meriting
blessing from G-d. Poverty will be a "fact of life" under normal
circumstances; give tzedaka freely.
Although a lender must void a debt after
the passage of a Shmita year (unless he has properly executed the legal
document called PROZBUL, by which he is considered to have turned over his
debts to a Beit Din for collection, in which case Shmita does not terminate
such loans), the borrower may - and should - offer to repay the loan. The
lender is obligated to tell the borrower that the loan has been canceled by
Shmita, and the borrower is supposed to say that he would like to give the
money back to the lender anyway (as a gift). The lender can accept the
repayment in that case, and the borrower is considered to have acted in a
proper Jewish way. The borrower who “takes advantage” of the Shmita-voiding
of a debt is considered to have behaved in an improper and un-Jewish manner.
If a Jew becomes an indentured servant to
a fellow Jew, he shall work no more than six years and be freed in the
seventh. One must not send the freed EVED IVRI away empty-handed [481] but
rather he shall be given a generous allotment upon discharge. We are to
remember that we were AVADIM in Egypt and that G-d redeemed us and expects
us to be sensitive to those less fortunate than ourselves. If the EVED IVRI
does not want to be released, his ear is ceremonially pierced and he remains
in his master's service until Yovel. Do not be stingy with the servant, for
he has served you hard and long.
Sh'vi'i - Seventh Aliya - 22 p'sukim - 15:19-16:17
First-borns of cow, goat and sheep are sacred; they may neither be worked
[483] nor benefited from [484], such as shearing the wool for personal
benefit. They are given to a Kohen as one of his Torah-granted gifts (after
30-50 days from birth). They are to be eaten by the kohen and his family
after being brought as a korban - within a year, unless "unfit for the
Altar", in which case they are the Kohen's property, to do with as he
pleases.
The mitzva of B'chor of cow, goat, and
sheep applies even in our time, without a Beit HaMikdash. However, because
the kohen-recipient of the B'chor does not temporarily have recourse to the
Beit HaMikdash and Mizbei'ach, his receiving a B'chor would not be a
welcomed gift, but a burden, at best, and a temptation to transgress various
prohibitions at worse. Therefore, the Shulchan Aruch has to command us by
Rabbinic Authority to avoid performing this mitzva. The owner of a pregnant
(for her first time) cow, goat, or sheep would become a partner in the
animal jointly with a non-Jew (by receiving a token payment for even a small
share in the animal). If and when a B'chor is born, it will then have no
K'dusha, it will belong to its owner(s), with no requirement to give it to a
kohen. (Shulchan Aruch reminds us that the mitzva regarding a firstborn
donkey also applies, and that we should NOT get out of the mitzva in the
same way it taught us for cow, goat, and sheep - because the mitzva of
redemption of a first-born donkey can (and therefore should) be performed in
our time.)
Preserve the spring month and bring the
Korban Pesach. (This is a reiteration of the mitzva to adjust the calendar
when necessary, by adding a month - a second Adar - to push Pesach into the
spring.)
Chametz is forbidden on Erev Pesach
afternoon [485]. This is a separate prohibition, and of a lesser status, to
the prohibition of Chametz on Pesach itself.
The Chagiga cannot be left over beyond two days [486]. Korban Pesach cannot
be brought on a private altar [487].
Count 7 weeks until Shavuot; this is the
OTHER mitzva of the Omer count (in addition to the mitzva to count 49 days -
this is why we identify the days from 7 to 49 as days and weeks+days).
Rejoice on the Festivals [488]. Bring
korbanot to the Mikdash for the Chagim [489]; do not appear there
empty-handed.
V'SAMACHTA B'CHAGECHA (rejoice on your
festivals)... V'HAYITA ACH SAMEI'ACH (and you will be just happy). Imrei
Chayim says that if one rejoices properly on the Chagim, then he will merit
being happy throughout the year.SIMCHAT YOM TOV influences regular SIMCHA.
Haftara - 12 p'sukim - Yeshayahu
54:11-55:5
This is the 3rd of the 7 Consolation Haftaras. This relatively small Haftara
is also the second half of the Haftara of Parshat No'ach.
It contains the hopeful message that G-d will take back the exile-afflicted
people of Israel in great splendor. It is also a prophecy of a time when our
enemies will not succeed against us. Spiritual thirst and hunger will be
tended to and all will be good for us...
IF we will listen to G-d. There it is.
The same deal as in the sedra. A deal repeated over and over again. A deal
that is so simple, we should always be able to exercise our free will and
keep our end of the covenant.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 147 • PARTNERS (part 5)
In this, the last lesson on the topic of partners we shall discuss the
termination of the partnership according to halachik principles.
If there is an agreement, not in violation of relevant laws of the
community, the agreement will govern the relationship among the partners as
to termination. Absent such agreements or stipulations, and absent local
laws, the partnership will terminate by mutual consent or as hereinafter
stated. In all cases, Beth Din must examine all of the circumstances to
determine if there are grounds for terminating the partnership. unless by
agreement or by statute it may be terminated by any partner at will.
If the partnership is organized to last for a certain term. neither partner
may by himself terminate the partnership prior to that date.
If the partnership is organized without
an agreed termination date at the outset, any partner may demand termination
of the partnership at any time.
If the partnership is formed for a
specific purpose, then no partner may terminate the partnership before the
purpose is achieved. Lets assume that Reuven and Shimon formed a partnership
to build a new stadium for a city. Each may have outside businesses, but
they must continue to complete the stadium, although no time was stipulated
in their agreement. Or they may have agreed to open a joint booth at a trade
fair. They may not withdraw from this agreement until the fair, closes. They
may stipulate that if there are certain profits or losses the partnership
will terminate, or that if one is caught cheating or if one is negligent in
his performance of his duties, the other partner may terminate the
partnership.
If the partnership has no funds to
operate, any of the partners may terminate the partnership.
Although Reuven acted beyond the scope of
his authority or contrary to the custom of the community and has to make
good the losses suffered as a result of his conduct, this in and of itself
is not a reason for Shimon to terminate the partnership. However, if Reuven
does not make compensation in such cases, Shimon may terminate the
partnership. If Reuven intentionally causes losses to the partner- ship,
Shimon may immediately terminate the partnership.
Shimon may terminate the partnership if
it is shown that Reuven is cheating him and taking moneys or merchandise
stealthfully. As stated above, if Reuven refuses to perform his duties in
the partnership, Shimon may terminate the partnership.
If the partnership agreement provides
that each partner will contribute moneys as needed by the partnership, and
Reuven fails to provide such sums as needed, Shimon can terminate the
partnership. Even absent a provision in the partnership agreement, Shimon
may apply to Beth Din under the facts of the situation to compel Reuven to
contribute more money to the partnership to match the money Shimon is about
to contribute to continue the business of the partnership. If Beth Din
decides that Reuven must contribute more funds and he refuses to do so,
Shimon may terminate the partnership.
In the event that Shimon becomes ill or
disabled and is not able to perform his task for the partnership, Reuven may
carry on the business of the partnership and Shimon is entitled to his share
of the profits. Reuven will be acting beyond the requirements of the law in
this instance. He would be acting lifnim mishurath hadin. (See lessons 137
to 141, TT 520-524.) Beth Din may not compel Reuven to so volunteer his
services on behalf of the partnership and to do the work of both partners.
If there are any losses to the partnership, Shimon must bear his share of
the losses. If Reuven works overtime during Shimon's illness, he can apply
to Beth Din to receive extra compensation for such work. If Reuven cannot
carry on the business of the partnership by himself, he may hire another
person at the expense of Shimon. If Shimon becomes ill or injured by reason
of the partnership business, (for example, they are in the butcher business
and Shimon cut his hand while slicing meat for a customer, or Shimon is on a
sales trip and his automobile is involved in an accident) in many
communities there are specific laws covering illness or injuries to workers
and partners and these would ordinarily be controlling. There may also be
insurance available to a business to cover the situation when a key man is
disabled from performing his duties in the business.
The death of Reuven terminates the
partnership even if the term provided in the partnership agreement has not
yet expired. Reuven's heirs cannot compel Shimon to continue the partnership
with them, and he cannot compel them to continue the partnership with him.
Shimon can assert his privilege of being in partnership with those whom he
chooses. Similarly Reuven's heirs can assert the same privilege. Shimon will
be compensated for his work done while winding down the partnership
business. Similarly, if Yehudah invests in the partnership of Reuven and
Shimon and Reuven dies, Shimon can terminate the partnership and return
Yehudah's investment to him. If Yehudah invests in a partnership consisting
of Reuven and Shimon and Reuven wants to return Yehudah's investment and
Shimon does not, the agreement between Reuven and Shimon regarding this
eventuality will be controlling and absent such a provision in the
agreement, Beth Din will decide the issue. If Yehudah is an investor in the
partnership and is not a partner, the partners can terminate the partnership
without Yehudah's consent. Or if Reuven is doing business as a sole
proprietor and Yehudah invests money with him, Reuven may at his own
discretion return to Yehudah his investment if the type of business
conducted by Reuven was for personal services. For example, Reuven is a
painter and Yehudah invested by supplying the money for Reuven to purchase
paints and brushes. This may be done even if the investment is for a
specific period and the period has not yet terminated. On the other hand,
Yehudah may not request a return of his investment prior to the date
specified in their agreement. Reuven has the right to terminate as does any
employee even before the termination of the term of employment. However, if
the business of Reuven is not for personal services, such as Reuven
maintaining a store in which he sells merchandise, Reuven may not return to
Yehudah his investment before the term has terminated.
In all of these instances, Yehudah can
apply to Beth Din to see that his rights as an investor are protected and
that the partners do not take his money without giving him a fair share
consistent with what was contemplated when he invested with them.
In all of these situations, it is
suggested that Shimon apply to Beth Din for an order permitting him to
terminate the partnership for the reasons stated. Such order should be
issued by the Beth Din only after Reuven has been afforded an opportunity to
be heard, unless Reuven cannot be contacted within the jurisdiction of the
Beth Din.
If there are many partners, no partner may withdraw from the partnership and
assign his interest in the partnership to an outside party, not even to one
of the partners, without the consent of all of the partners, unless the
partnership agreement gives him the right.
Of necessity these lessons cannot delve
into the many profound halachik aspects of partnerships. The same of
necessity hold true of all subjects discussed in these lessons. I know that
Phil and I are vindicated in publishing these lessons if the reader will get
to learn that halacha deals with all aspects of our lives, including the
topics of these lessons. The amount of inquiries that I receive shows that
many readers take to heart the halachoth discussed in these lessons.
The subject matter of this lesson is more
fully presented in Volume VI Chapter 176 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.
Two Types of Blessing
Thursday night, the month of Elul begins. The day specifically mentioned in
the Torah as the day of atonement is the tenth of Tishrei, Yom Kippur, but
the entire ten days from Rosh HaShana until Yom Kippur are also called the
"Ten days of repentance". And to a lesser extent the entire month of Elul is
devoted to repentance as well. For this reason this month has special
customs such as blowing the shofar each morning and for Sefaradim saying
selichot each night or morning.
This pattern was established by Moshe
Rabbeinu, who climbed Mount Sinai at the beginning of Elul to seek
forgiveness for the sin of the Golden Calf, and finally descended forty days
later on 10 Tishrei with new tablets of the law, proving that God had
forgiven us. (See Rashi on Devarim 9:18.)
The literal meaning of the Hebrew word
for repentance, "teshuva", is "return", and the prophets have revealed that
repentance brings us back as it were, to God Himself (Malachi 3:7). This is
the ultimate return, to return to our source in the Source of holiness. So
it seems strange that the tenth of Tishrei, Yom Kippur, the day that Moshe
succeeded in bringing complete forgiveness to the Jewish people, was the day
that he descended from the mountain, from G-d's presence.
It seems that the ultimate goal of our
repentance is not to completely withdraw from this world into an attenuated
spiritual existence, but rather to take advantage of our return to holiness
to then go back and infuse this holiness into the world.
It is true that anyone who wants to
approach holiness needs to withdraw to a certain extent from involvement in
the world and its pleasures - like Moshe Rabbenu, who went without eating
and drinking for forty days and nights. This is the importance of the
various customs of asceticism that begin in Elul and increase as we approach
Yom Kippur, when we eschew all the main material comforts.
But exactly when we achieve the highest
levels of sanctity and insight, we are called to descend the mountain, to
show how sanctity and insight can be applied and experienced without
completely withdrawing from the main areas of human activity and aspiration.
Just as Moshe brought us the Torah on Yom
Kippur, we use our spiritual ascent to strengthen our ability to live Torah
lives - not to climb by drawing away from the world, but to sanctify the
world through performance of mitzvot and hence draw the world upwards with
us.
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 If I get up in the middle of the night
and decide to spend a little time learning, what do I do about Birkot
HaTorah (blessings before learning Torah)?
A It's hard to avoid s'feikot in various
related scenarios, but we'll try to put things in perspective.
Rishonim struggle with the question why
one doesn't make Birkot HaTorah each time he learns, like he does each time
he eats in the sukka? The standard approach is that Torah study is an
ongoing mitzva and experience, which does not lend itself naturally to
breaks (see in Tosafot, Berachot 11b and other Rishonim, variations on this
idea). Most Rishonim rule that there is a possibil- ity of breaks, which
would require a new bracha, especially, if one takes a signifi- cant nap
during the course of the day (Shut Harosh 4:1; Beit Yosef, Orach Chayim 47).
How- ever, a minority of opinions rules that no break during the day stops
the efficacy of the morning Birkot HaTorah, which was intended to last until
the end of the person's day. The minhag is to employ the concept, safek
berachot l'hakel (when we are not sure whether to make a bracha or not, we
refrain form making it) (2nd opinion in Shulchan Aruch, OC 47:11).
However, after going to bed (as opposed
to putting one's head down on a table) at night, almost all agree that the
day's learning is over and if one wakes to learn later at night, he will
have to make new Birkot HaTorah (ibid.:13). A question arises though,
whether going back to sleep before the morning is considered like a nap
during the day (and he would not make new brachot) or whether a second night
sleep must be followed by other brachot upon awakening again. The Mishna
Berura (47:29) rules not to make a new bracha, because a person would
normally have in mind that the bracha he made during the night should carry
him through the next day.
The Minchat Yitzchak (X,7) uses similar logic to come to a different
recommenda- tion in a similar case. Regarding those who regularly take a
long nap in the beginning of the night to enable them to stay up late
learning, he suggests that they have in mind in the morning to have their
brachot carry them until their main sleep of the night. Certainly, in the
case you discuss where one goes to sleep for the night and wakes
prematurely, one should make the brachot before learning at night (see also
Ishei Yisrael 6:13). In general, it is always considered legitimate to make
Birkot HaTorah after any significant nap (Mishna Berura 47:25,29). In
general, if one probably needs Birkot HaTorah but is not confident about it,
it is preferable to make only the bracha of "asher bachar banu…" and not "asher
kid'shanu…" (Mishna Berura 47:1).
Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
“You are children of HaShem your G-d” D’varim 14:1 (Parshat R’EI)
The greatest sin of all is when Jews forget that they are the children of
Royalty
— Rabbi Shlomo of Karlin
“...Wrap up the money in your hand...”
D’varim 14:25 (Parshat R’EI)
Keep your money under wraps, in your hand, so that you can keep control over
it, and so that it does not, Heaven forbid, take control over you.
— Rabbi Shlomo of Karlin
Rite & Reason by Shmuel Pinchas Gelbard
[Hallel consists of the opening bracha, chapters 113-118 of T‘hilim, and the
concluding bracha.] On Rosh Chodesh (and on the days of Pesach other than
the first day), the first 11 p’sukim of chapters 115 and 116 are skipped.
Reason: The saying of Hallel on Rosh Chodesh (and...) is not an obligation
(from the original Rabbinic command to say Hallel), but developed as a
custom (which is now required). To differen- tiate between custom and duty,
it is read in abbreviated form (Rambam).
Reason: Rosh Chodesh is a Z’MAN KAPARA L’CHOL TOLDOTAM, a time of atonement
for all their progeny (from the Musaf of Rosh Chodesh). Consequently, we do
not recite the complete Hallel on Rosh Chodesh, just as on Rosh HaShana and
Yom Kippur we do not recite Hallel at all (Levush).
The first 4 p’sukim of chapter 118 are said aloud by the SHA”TZ and the
congregation responds to each with HODU LASHEM...
Reason: When the Sages instituted the reading of Hallel, not everyone was
fluent in it. So they enacted that one (the SHA”TZ) would read first and the
congregation would respond afterwards. This practice remained despite the
fact that today people are familiar with Hallel (Rashi on Sukka 38b).
The last 9 p’sukim of chapter 118 (and of Hallel) are doubled.
Reason: The Gemara in P’sachim 119a relates in the name of R’ Shmuel bar
Nachmani: These p’sukim were recited in a responsive dialogue by David (HaMelech),
his brothers, his fatther Yishai, and Shmuel HaNavi, when David was anointed
king in Beit Lechem. (The Gemara details which of these p’sukim and parts of
p’sukim were said by whom.) (Avudraham)
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
The Beis Halevi was once invited to a certain town which was about to
appoint a new rav. The town had divided into two camps, each with its own
candidate for the post. Matters had gotten so out of hand that the people
had literally stopped working at their trades and instead spent their entire
time enlisting support for their candidates.
When R' Yosef Ber got up to speak to them, he told them, "There is a certain
passage in the Torah which always puzzled me. We are told that when the
people cried to Moshe about the absence of meat to eat, Hashem told him to
gather seventy elders. What purpose was served by selecting seventy elders
at that time, when all were busy complaining about the lack of food? After
having seen what is going on here, I can understand it better. When Hashem
told Moshe to select seventy elders, He realized that everyone would become
so totally engrossed in choosing them that they would completely forget
about their lack of food."
MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA •
more MARSUPIALS
The stats. Of over 4500 species of mammals, less than a tenth of 1% are
egg-layers. Less than 6% of mammal species are marsupials, pouched animals
(a.k.a. metatheria). That means that over 94% of all mammals are placental,
with the young developing in a placenta in their mother’s womb until birth
as a “fully-developed” (the term is used loosely) animal.
Marsupials are a large, diverse group of
animals found almost exclusively in Australia, although some species are
found in North, Central, and South America. No marsupials can be found in
Africa, Asia, or Europe (with the exception of a feral population of
wallabies that escaped from a zoo in England).
Marsupials are non-placental and give birth to premature young, which grab
hold of the mother's nipple right after birth. In most species, the young
can be found in a special pouch or fold of skin located on the back or
belly. (Some scientists say that there is a placenta for the first stage of
development, until the offspring are born and migrate into their mother’s
pouch to continue their development.) All marsupials are very tiny at birth,
hairless and blind. The smallest known birth weight of any mammal is the
honey possum, weighing less than 5mg at birth. (On the other hand, no other
male mammal has sperm as large as that of the male honey possum. Not even
the blue whale.) It is now thought that the body of a marsupial mother would
reject its young if it were not delivered at such an early stage. The mother
tolerates the young in here external pouch.
Marsupials have small brains compared to
their body and are not considered to be very intelligent. In fact, it is
suggested that they don't think but only respond to stimuli (like reptiles).
Most marsupials resemble placental
mammals in one form or another, including mice, rats, squirrels, dogs, cats,
bears, shrews, and moles, although some are unique in appearance in the
animal kingdom. Notable among the marsupials that do not resemble placental
mammals are the kangaroos.
Aside from the pouch, marsupials differ
from placental mammals in other ways, especially in the anatomy of their
mouths and the arrangement and proportion of their upper and lower teeth.
Koalas (almost) never drink; their water
needs are met by the eucalyptus leaves they eat. They sleep 80% of the time.
Newborns are called joeys.
R’EI is one of 16 sedras named by their first word(s). See how many you can
name before you look at the list. The others are B’reishit, Vayeira,
Vayeitzei, Vayishlach, Vayeishev, Vayigash, Vaychi, Vayakhel, Vayikra,
Va’etchanan, Sho’f’tim, Ki Teitzei, Vayeilech, Haazinu, Vzot HaBracha. Now
you can challenge others to name the 16 sedras named by their first words.
We learn more from HOW than from WHAT we are taught. From A Candle by Day by
Rabbi Shraga Silverstein
And FOITHAmore... • follow-throughs on items from recent weeks
Page 28 of last week’s TT (actually, it was the page between 27 and 29, but
wasn’t itself numbered, so one only surmises that it was page 28) had a
BRACHA MEI’EIN SHALOSH with both an Ashkenazi and an EIDOT MIZRACH version.
What we didn’t get to do last week was to explain it at all. So here goes...
The after-bracha for mezonot, wine, and/or the 5 fruits among the Seven
Species, is an abridged form of the full Birkat HaMazon. It is a single
bracha that contains the themes of the three brachot of Birkat HaMazot.
(Actually, the fourth bracha is also represented, but we still speak of
Birkat HaMazon as Birkat Shalosh - it is the three brachot that comprise
fulfillment of the Torah’s requirement to “bench”; the fourth bracha and the
rest were added later and are considered Rabbinic requirement.) Hence, its
name, Bracha Mei’ein Shalosh (BMS). It is also called Bracha Acharona, but
BMS is its more specific name.
We originally prepared this Ashkenazi-Sfardi
BMS for an Israel Center youth program at which kids of both “backgrounds”
were in attendance and at which a buffet including cakes, cookies, etc. were
served. Rather than print up two separate versions of BMS, we decided to do
it side-by-side, so that each person can “see what the other half” says.
We call your attention to a few
interesting differences.
And build Jerusalem the holy city
speedily in our time (same), bring us to it and let us rejoice in its
rebuilding (same), and let us eat of its fruit and be satisfied from its
goodness (only Ashkenazim say this part), etc.
Interestingly, it is also the opinion of
the Vilna Gaon to leave out the reference to fruit and goodness in the
Yerushalayim part, having already said words to that effect in the opening
lines that refer to the Land of Israel. The Gemara asks, how come Jerusalem
does not have hot springs for pleasurable and healthful bathing, like
Tiberias. And how come Jerusalem does not have luscious, fruit like various
parts of the Galil. The answer given is that one should not say, I go to
Jerusalem for its hot springs or its fruit. Rather, Jerusalem should attract
Jews to live and to visit because of its spiritual character. Therefore,
says the GR”A (and apparently the Sfardi authorities as well), it is not
necessary to repeat the fruit and goodness phrases for Jerusalem (especially
having said them previously).
Notice that Ashkenazi custom is to refer
to each holiday by its name, and that suffices. Eidot Mizrach also call the
holidays by their names, but they add the designation YOM TOV MIKRA KODESH
to Yom Tov days, and MIKRA KODESH to Chol HaMoed.
Note too that Ashkenazim distinguish
between wine and fruit of Eretz Yisrael and of Chutz LaAretz in the ending
of the bracha. So do Eidot Mizrach, but they also distinguish between
mezonot items that are made with flour of Eretz Yisrael and flour that comes
from abroad. Ashke- nazim don’t make that distinction.
I heard in the name of HaRav Avigdor
HaLevi Nebensahl of the Old City, that if one is certain that the wheat in
question is that of Eretz Yisrael, then we can change the ending from V’AL
HAMICHYA to V’AL MICHYATEHA, referring to the sustenance derived from Eretz
Yisrael. Since most of our flour comes from abroad, this is only
theoretical, except for a Pesach cake or the like that is made from matza
meal ground from shmura matza. Shmura matza is made from local wheat and
therefore the ending of HAMICHYA can be changed.
On the lighter side...
MM emailed his analysis of several typos he found in TT. We thank him for
his creativity in finding other lessons in the typos, but alas, a typo is a
typo is a tpyo.
Technology serving Torah - Just browsed the list of software for Palm
(handheld devices) available on www.pilotyid.com - Hadn’t been to the site
in a while, and it has grown. Highly recommended. Also... see
www.penticon.com
From the Desk of the Director
Just as we thought that the message of the Three Weeks passed us by, parshat
Re'eh jolts us back to reality. For in recounting how the Canaanites will be
cut down, the Torah employs the expression "Eicha" (How?) and implores us
not to declare, "How do these nations worship their gods? Maybe I will also
do so" (Vayikra 12:30).
It is strange that despite the miserable
end of the heathen nations, we should still be lured by their pagan customs.
In such circum- stances, G-d forbid, "Eicha" conjures up options: whether to
adopt idol worship as an alternative way of life (Rashi, ibid) or "just" to
incorporate the strange rites into our own rituals (Ramban, ibid).
It appears, however, that "Eicha" has
deeper implications. Rabbi Yehuda taught that the term is one of rebuke (Midrash
Eichah 1:1). It is as if Hashem proclaims: "How, after all I have done for
you, could you think of betraying me?" And for Rabbi Nehemiah, "Eicha" is
the classical lament: "Woe to you for even considering those options!"
The Hebrew word "Eicha" finds its spelling parallel in the term "Ayecka"
meaning, 'Where are you?' Originating in Gan Eden this question reverberates
throughout the genera- tions. Not so much an issue of physicality, it
invites us to ask how we could allow the sluggish beat of time to dull our
authenticity and lead us into exile?
Shabbat Shalom, Menachem Persoff, Director, Israel Center
Towards better Davening and Torah reading
Column #38. 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.
Sorry about the mess-up in numbering
these last few weeks. Officially, this column started in TT #492. The first
few columns were unnumbered; TT #496 was the first numbered column, #5. The
column has appeared weekly since then, except for TT #515, which did not
have TBD&TR. In looking at back issues, we found that TT #491 contained a
review of Shul Etiquette, which wasn’t meant to be part of the TBD&TR
column, but it really belongs to it. So this week’s column is really #39,
but we’ll hold off on renumbering for the time being.
And here is an update on LA-SECHVI.
Although we have not yet received an answer from the ACADEMIYA L’LASHON
HA’IVRIT, TT reader DL has received an answer to query to them about the
same word.
This might not be the final word (pun
intended) on the issue, but here it is, for now.
Ayelet Bezalel, Scientific Secretary of
the Academy replied: Although Minchat Shai on Iyov 38:36 brings evidence of
a single text with the accent MILRA (on the last syllable), all Biblical
manuscripts that we have today show that the word is MIL’EIL (next to the
last syllable). Hence, as this is the only Biblical source for the word
SECHVI, it should be pronounced MIL’EIL in Modern Hebrew as well (meaning,
in addition to the reading of the pasuk in Iyov and in the first bracha of
Birkot HaShachar), and dictionaries such as Even-Shushan who put the accent
MILRA are mistaken (as is RINAT YISRAEL).
Conclusion (to date) is a-SHER na-TAN la-SECH-
vi vi-NA...
Side point on SECHVI: The word, as we
mentioned weeks ago, has two meanings - rooster and human intellect (or
heart). The word GEVER also has two meanings: man and rooster. Interesting,
no?
Here are some more “warnings” of common
davening mispronunciations. We’re still in P’sukei D’Zimra.
In ASHREI, CHANUN V’RACHUM, the NUN in CHANUN is DAGESHed and therefore
stressed. chaNNNun. This becomes important, because CHANUN without a DAGESH
in the NUN has a different meaning. With the DAGESH (which the NUN has in
this pasuk), the word describes G-d as Merciful or Compassionate. CHANUN
without the DAGESH is a description of one who is the recipient of someone
else’s mercy. It might appear trifling to talk about the emphasis of a
DAGESH CHAZAK. So many of us don’t pay attention to them in our
pronunciation of Hebrew. But listen carefully to a BAAL T’FILA or BAAL KOREI
who does say the DAGESH properly. It is such a pleasure to hear it. And in
the case of CHANUN, it astually makes a difference in meaning. So it isn’t
so trifling after all.
Still in ASHREI, KAROV HASHEM L’CHOL KO- R’AV, not KORAV, and not even
KOR’AV. In other words, the REISH is voweled with a SH’VA NA and belongs to
the syllable after it, not to the first syllable KO.
More... R’TZON Y’REI-AV... V’SHAV-A-TAM, not V’SHAVATAM. In general, there
are many examples of letters with a SHVA NACH followed by an ALEF or AYIN
with a vowel. Since the SH’VA NACH is silent and the ALEF (and for some of
us, the AYIN too) is silent also, we (some of us) tend to drop the silent
SH’VA and ALEF (or AYIN) - what’s not to drop? - and the word gets
mispronounced as a result. We need to read our davening (and Torah) more
carefully.
Earlier in ASHREI we find ZECHER or ZEICHER (RAV TU-V’CHA...) There is a
dispute as to which is correct (of those who pronounce the SEGOL and TZEIREI
differently). More on this to come.
Parsha Pix
A classic ParshaPix. There's Har Grizim in the upper left blessed with full
green foliage. Next to it is Har Eival with a dead tree representing its
curse-role.
At the upper right is an eraser with the negation circle. It is forbidden to
erase the seven special names of G-d.
Top-center is the negation circle on a plus or minus, standing for the two
prohibitions of adding or diminishing from the Torah.
The Tzedaka box is for the mitzva of giving Tzedaka, which is counted from
this sedra. Lending to a fellow Jew is an important mitzva (that’s the hands
and the wallet), especially as the Shmita year approaches and then draws to
a close. After Shmita, personal loans are canceled; it would be very
tempting simply not to lend, in order to protect oneself.Comes the Torah and
gives us a special mitzva not to be afraid to lend close to the Shmita year.
The stalk of wheat is a reminder of the mitzvot of Maaser Sheni and Maaser
Ani as well as the prohibition of eating MaaserSheni (and several other
sacred foods) outside Yerushalayim (or their specific venue). The wheat
standing straight up looks like the number 1. The dot to its left is the
decimal point that turns the wheat into 1/10 - Maaser.
The burning trees in the lower right stands for the destruction of AVODA
ZARA from Eretz Yisrael.
The sword is the method of dealing with a bona fide IR HANIDACHAT.
The third negation circle is on the camel, a non-kosher animal. The mountain
goat, on the other hand, gets two thumbs up - one for cud-chewing and one
for split hooves.
The steak on the plate ready to eat points out that even though sacred meat
was a topic of several mitzvot in the sedra, so is BASAR TA'AVA, meat that
we may eat.
And in the lower left is a representation of the Three Pilgrimage Festivals,
the topic of the last portion of the sedra. Busy sedra. Enjoy it.
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 (EIKEV) TTriddles:
[1] 45+1=? • What AZBYed • letters (almost)
[2] Residue from 10 days earlier
plus one element from the ParshaPix
And the envelope please...
[1] These are three different TTriddlets on the same pasuk and the same
concept. The pasuk is D’varim 10:12 - And now, Israel, what does HaShem your
G-d ask of you? The concept is the making of 100 brachot a day (minimum). MA
(MEM+HEI = 45), what does G-d ask? “Don’t read it MA (MEM-HEI) but MEI’A (MEM-ALEF-HEI),
meaning 100 (referring to brachot per day). The addition of the ALEF changed
WHAT to 100. So 45+1=100.
What AZBYed means the Hebrew word MA (MEM-HEI) in AT-BASH, that means
exchanging the first and last letters of the Alef-Bet, the second and second
to last, etc. ALEF becomes TAV, BET becomes SHIN (that’s where the term
AT-BASH comes from - in English, AT-BASH becomes AZBY). MEM becomes YUD and
HEI switches with TZADI. YUD+TZADI=10+90=100. Again, concerning the 100
Brachot.
And the Baal HaTurim points out that the number of letters in the pasuk
(10:12) is 100, another allusion to the concept of 100 brachot a day. Slight
problem is that the pasuk seems to have only 99 letters. It seems, however,
that the Baal HaTurim is not bothered by being off by one. So we have three
cryptic allusions to the concept of 100 brachot a day.
[2] Ten days earlier than Shabbat Parshat Eikev was Leil Tish’a b’Av, when
the main WORD, if there is such a thing, was EICHA. The word appears in
Parshat D’varim, where we read it and the pasuk it begins, in the tune of
Eicha. The next occurrence of the word is in Parshat Eikev. That was what
the TTriddle was referring to as a remnant from 10 days earlier. Another
Eicha happens to be in this week’s sedra, and is the topic of MP’s From the
Desk of the Director - page 11. Then it appears in the following sedra of
Sho’f’tim. And then once more in Haazinu. That’s it for the Torah Eicha-wise.
Five times, all in the Book of D’varim.
In last week’s ParshaPix, there were representations of the Seven Species.
Six of them were explained in the ParshaPix column (the one with the Pink
Panther as mascot of ParshaPix, because of the initials they share). We
asked you to FIGure out the reference to FIGS, the one of the species not
pointed out by us. In looking for an off-beat way to represent figs, I came
upon an acronym for the major languages of Europe - namely, French, Italian,
German, and Spanish. They are referred to as FIGS. In the PP were the words
for tree in those four languages.
This week's TTriddles:
[1] From treif to kosher by adding opard
[2] Mamrei, Moreh, Bashan - what & who
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The next Israel Center In-House Shabbaton • Shabbat Parshat
Nitzavim-Vayeilech - August 30-31 (one week before Rosh HaShana) - Theme:
Slichot & Rosh HaShana; Shiurim and Divrei Torah from several guest
speakers; For this Shabbaton, we’ll be taking Shabbat at the regular
timeCandle lighting at 6:30pm • Watch for full schedule; 200NIS per person
(hotel accommodations extra) • non-mem, add 20NIS
Many people were closed out of the Aug 2-3 Shabbaton. Don’t let that happen
to you with the pre-Rosh HaShana Shabbaton. Register now for a meaningful
way to prepare for the Yamim Nora’im
Sunday, Monday, Tuesday - August 11-13 • 3 days, 2 nights at Keshet
This exciting mini-vacation includes...Sunday - Leave the Israel Center at
8:00am
Tiberias for Bathing, Boating, and T’hilim, (that’s bathing in the famous
hot springs mineral baths; boatingon the Kinneret, and T’hilim time at some
nearby holy sites); Then to the Keshet Guest House for dinner & program;
Monday: Visit Gamla, ancient reserve, heroic "Gamla will not fall",
observation site for birdwatching birds of prey; visit Katzrin, ancient
Talmudic village; audio-visual presentation on the Galil; on Bental
mountain, breathtaking panoramic view of the Golan; Emek HaBacha where
fierce battles took place in the Yom Kippur War. ; Our guides are the
excellent guides of the Keshet field school.; Tuesday: Hula Valley
observation point; Tel Chai where Yosef Trumpeldor and seven other defenders
fell in battle against the Arabs; Metzudat Koach (a.k.a. Nebi Yusha) where
the exceptional bravery of Dudu the Palmach soldier is comemorated; Dubrovin
farm relates the unusual story of a non-Jewish family of "sobotenkim" had a
very deep love for the land, worked it diligently, and loved Dat Yisrael and
converted; concluding with avisit to Rosh Pina estab. 1882 and viewing an
audio-visual program. Return J’lem approx. 7:00pm; Great for individuals,
couples, and families; Cost, including transportation, professional guides,
escort,entrance fees, and mehadrin meals on H/B basis; 650NIS p.p. dbl. occ.
• Single supplement 150NIS • non-mem +50NIS p.p. • Third person in same
room: 500NIS child 2-12 • 550NIS teen or adult from fourth person in room:
450/500NIS; We’re planning for one bus, so space is limited • Reserve NOW •
Shulamit's tiyulim are always treats; Come! you'll surely enjoy her
delicious sweets!
Reserve this date: Wednesday, August 21 - Two Shuls, a Bakery... and more;
Tour of 2 famous beautiful synagogues,grand visit to Angel's Bakery, largest
bakery in the near East,and Oter Yisrael, where we will be shown how
Tefillin, Sifrei Torah, Mezuzot, Megillot and more are written. -
9:00am-1:00pm (approx.) • 36NIS per person (non-members 50NIS)
For reservations at the hotels listed below or any other Israeli
hotels,please call Sarah directly at the Travel Desk 566 7787, ext.
249.She'll be happy to accomodate you with any of your requests.
Travel Desk Specials For reservations at the hotels listed below or any
other Israeli hotels, please call Sarah directly at the Travel Desk 566
7787, ext. 249. She'll be happy to accomodate you with any of your requests.
Inbal, Jerusalem, thru August • MIDWEEK 2-night package: 1150NIS per couple
B/B; WEEKEND: 1620NIS per couple, all Shabbat meals,, breakfast Sunday
morning
Mt. Zion Hotel, Jerusalem, thru August • MIDWEEK 2-night package: 960NIS per
couple, one night H/B; one night B/B
Sheraton-Moriah, Eilat , August 4-8 • 2700NIS per couple for 4-night
package, B/B, child (2-12) in same room FREE
Sheraton-Plaza, Jerusalem, Valid thru August; Shabbat: 1240NIS per couple
F/B, 2-night weekend package (THU-FRI or FRI-SAT), F/B for Shabbat, other
day+ B/B - 1740NIS, 3-night midweek package: 1430NIS per couple B/B
Sheraton Four Points, Jerusalem, Midweek, 3-night package: 965NIS per couple
B/B
Paradise Negev, Be’er Sheva, valid thru August; 520NIS per couple per night,
H/B, no minimum
Sheraton Moriah, Tel Aviv, Midweek thru August, 2-night package: 996NIS per
couple b/b
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 TT530
"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
Israel Center In-House Shabbaton • Shabbat Parshat R’EI • M’vorchim Chodesh
Elul • Friday-Shabbat, August 2-3; Theme: The World of Tanach
Guest speakers: Rabbi Aharon & Pearl BorowRabbi Neil Winkler • Rabbi Aharon
Adler
Additional shiurim & “tidbits” by Phil Chernofsky
FRIDAY
6:00pm - “Early Shabbat” minyan withMincha before Plag and Kabbalat Shabbat
after Plagin the Wolinetz Family Shul - OHEL SHMUEL (at the Israel Center)
This Shabbat, we have an in-house Shabbaton at the Israel Center.“Locals”
are invited to join us for davening and shiurim.In addition to 6:00pm
davening, please join us for Rabbi Winkler’sshiur and Oneg Shabbat at
(approx.) 9:00pm See below
6:00pm Mincha
6:10pm Candle lighting
6:15pm Kabbalat Shabbat & Maariv
7:00pm First Shabbat Seuda, Divrei Torah and tidbits
9:00pm Shiur & Oneg Shabbat by Rabbi Nachman (Neil) Winkler
SHABBAT
Shabbat morning (R’EI - M’vorchim), August 3rd; The Shabbaton
continues...Join us for davening and shiurim (see below) (But we’ll tell you
here too...) Shacharit at 8:00am (mini-shiur at 7:30am)Shiur by Mrs. Pearl
Borow at (approx.) 11:30amShiurim at 2:30pm, 5:00pm (see box below),and an
Ask the Rabbi session at 6:25pm Mincha is at 6:00pm and Maariv at 8:10pm
7:15am Coffee, Tea, and...
7:30am Pre-davening mini-shiur by Phil
8:00am Shacharit, Torah reading, Rosh Chodesh benching, et al
10:50am Kiddush
11:30am Shiur by Mrs. Pearl Borow
12:30pm Second Shabbat Seuda Divrei Torah and tidbits
2:30pm Menuchat Shabbat Shiur by Phil
5:00pm Rabbi Aharon Borow on Pirkei Avot
6:00pm Mincha
6:25pm "Ask the Rabbi” with Rabbi Adler & Rabbi Winkler
7:10pm Third Shabbat meal, divrei Torah and tidbits
8:10pm Maariv & Havdala
Meals by Schocketino Catering
Motza”Sh (R’EI), August 3rd, 9:45pm
Prophecy: True & False;Past, Present & Future; Real & Quasi • Explore this
significant topic from R’EI & SHO’F’TIM with Rabbi David Zitter
SUNDAY
9:30am (men & women) • Meet our Nevi’im: Eliyahu HaNavi • RabbiYakov Nataf
10:30am • The Mitzva Explosion Continues • Phil Chernofsky
N'SHEI LIBRARY 10:30-12:45
RESUMES AUG. 11 • 11:30am (men & women) Parshat HaShavua • Shprintee
Herskovits
ALL SHIURIM RESUM sUNDAY AUGUST 11
Men who are looking to do some serious learning...
Shiurim will IY”H resume on Sunday, August 11th
Shiur in Gemara by Rabbi Noam Gordon, 9:30am, SUN-THU
Shiur in Minchat Chinuch by Rabbi David Zitter, 10:30am, 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
Sunday, August 4th, 8:00pm • Jewish Identities, Real & Imagined; Samaritans,
Lost Tribes, American Indians, Krimchak, Karaites, Japan & more by Shemon
Matlofsky
SUNDAYS (starting August 4th) 8:00pm at the Israel Center • Problem Solving
Theater; Presented by Merkaz Menucha - Serenity Center in conjunction with
Young Olim United and the Israel Center; A unique opportunity! An improv
group that goes beyond entertainmentCreative & workable solutions to your
very own problems
Recieve valuable & confidential advice from trained therapistswhile being
entertained at the same time! • 20 NIS (10 NIS members of Young Olim United)
MONDAY
9:15am • Excursions into the World of Nevi'im (the Prophets) Mrs. Pearl
Borow
N'SHEI LIBRARY 10:00-12:30
10:30am, AUG 5 (men &women) • The Essential Nature of Prayer by Rabbi David
J. Derovan (Rabbi Leff will resume IY”H Aug. 12)
11:36am, Aug 5 • (women) • On Faith & Trust from the Writings of Chazal with
Aviva Nissim
Dr. Henry Goldblum will resume his biweekly Jewish History lectures IY”H
after the Chagim
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in
Tanach and Jewish Thought
4:00-5:00pm: Shiur in Megillat Rut with Rabbi David Derovan
8:00pm • Curing the Jewish Heart; Lecture series by AM SEGULA on Lessons
from History & Zionism
Monday, August 5, 8:00PM • Root & Branch Lecture, in cooperation with the
Israel Center: "The Truth about J-Witnesses and the Nazis: Collaboration,
Not Resistance"; Speaker: Mr. Binyamin Klugger Yad L'Achim • nis25 per
person • Information: rb@rb.org.il
TUESDAY
9:00am • Four Who Entered the Pardes, (the deepest levels of Torah secrets)
• Dr. Hayim Abramson
9:55am • Jewish Concepts - How to say them in Hebrew - A new Holocaust poem
and more • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan
Society to provide interest-free loans for people in financial distress.
Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY 11:15-12:45
ON HOLD UNTIL AFTER THE CHAGIM11:45am • Chabad insights into Parshat
HaShavua and the Actualia of Our Time (women only) • Raizel Zisk
Tuesday, August 6, 8:00pm, Peace upon the Land; An inspiring and empowering
Chabad video on Torah’s approach to achieving true peace and security in the
Holy Land; Clips of the 6-Days War and the Gulf War and segments of the
Lubavitcher Rebbe on “security for the Land of Israel” ; Plus guest speakers
WEDNESDAY
9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber
10:30am • “The Eleventh Plague, TWINS”because their hearts were softened for
more Evelyn Haies
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-members25% discount if you register for both Monday and
Wednesday Shiurim until the end of July
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets -
Rambam's Guide for the PerplexedNow studying: Ordering the Mitzvot and their
"reasons"
Ramban's Commentary on the Torah and its WellspringsNow studying: "The Tree
of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
THURSDAY
Sometime in the morning • Shiurim while you foldParshat 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
Festive Fleishig Rosh Chodesh Elul Luncheon at the Israel Center Cafe •
Thursday, August 8th, Rosh Chodesh Elul, at 12:30pm; Guest speaker:Rabbi
Nachman Kahana with Thoughts for Elul; Surprises in store • Advance
Reservations Required • 45/50NIS
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 evening, August 8th, 7:30pm at the OU Israel Center, 22 Keren
Hayesod, Jerusalem, "An Elul Perspective: Rambam's Hilchot Teshuva"a shiur
given byRav Moshe Aberman on the occasion of the Shloshim ofYaakov Matanky
z”l of Chicago; This Shiur has been organized by Bnei Akiva, the Israel
Center, and his friends.
FRIDAY
9:00am • In-Depth Pirkei Avot • Rabbi Chaim Eisen
Mincha-KabbalatShabbat-Maariv - 6:00pm • Mincha before PLAG (time will
adjust in mid-August)
WILL RESUME TOWARDS THE END OF THE SUMMER • Avrom Silver Jerusalem College
for Adults Fall Program 5762 (2001 - 2002) At the Israel Center
ON SUMMER RECESS Also on TUESDAYS at the CENTER Two Tuesday morning classes
at the Israel Center by the Yad Yaakov Center for Jewish Education Separate
fees. Call (02) 652-4601 for further information 9:00-10:30am
Upcoming at the Israel Center
Motza’ei Shabbat (Sho’f’tim), August 10th, 9:30pm; LEARN TORAH LOVE TORAH
LIVE TORAH an informative and inspiring talk on the life of Rabbi Mordechai
Pinchas Teitz zt”l and the Transmission of Torah from Europe to the U.S. and
Israel by Rivka Blau, author of his biography and his daughterand her
husband (his son-in-law) Rabbi Yosef Blau
Sunday, Aug. 11, 8:30pm • Celebrate Elul in a joyous inspirational evening
of music & song by Tofa’ah music by women, for women 25NIS students &
members; others 30NIS
Monday, August 12, 8:00pm • Dealing with Teens: Learning to talk to Teachers
with Rachel Frumin, Meor Aynayim Therapy Center
Tuesday, August 13th, 8:00pm • JEWISH VALUES EDUCATION INSTITUTE of the OU
Israel Center presents...The Current War betweenEurope & Israel:
JudeophobiaThen & Now, a lecture by Dr. Gustavo Perednik, Int’l expert in
European Anti-Semitism; A new look at the recent increase in European
Anti-Semitism.; Why is it spreading?
OU ISRAEL CENTER Seymour J.
Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi David Cohen, Director General, OU in Israel
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org - website: www.ou.org/torah/tt
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b'Yisrael are assisted by grants from The Jewish Agency for Israel
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