From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q I live in chutz la'aretz and will have a second day of Shavuot, while Jews in Israel will read Parshat Naso. I plan to travel to Israel before the next Shabbat (B'ha'alotcha in Israel) and return shortly thereafter. What do I do about missing Naso?

A Let's first assume that you will miss Parshat Naso. To what extent is that a problem? The original and main institution of kri'at hatorah on Shabbat is to publicly read from the Torah, with at least seven aliyot and and 21 p'sukim (Megillah 21a; 23a). In fact, the original, Torah reading cycle in Eretz Yisrael was three years long. A later institution was made to complete the Torah reading every year. If you hear Parshat B'ha'alotcha in Israel and miss Naso, you have fulfilled the main mitzva of taking part in a public Torah reading on Shabbat. Regarding the need to complete the Torah, some posit that it is an obligation only of the community, not the individual, and it is not an issue (see Yom Tov Sheni K'hilchata 9:41) in the name of Rav S.Z. Orbach zt”l and others). It may be proper and sufficient to learn Naso (in addition to B'ha'alotcha) that week in “shnayim mikra v'eched targum”, which is a personal obligation, which might have an annual element to it (see Ishei Yisrael 38:(88) in the name of Rav Neuvirt).

On the other hand, most poskim assume that it is at least worthwhile to make up the missing parasha, if possible. The week you are coming is a good one to "hitch a ride" with many others who are in a similar predicament and will arrange to hear Naso, as well. Those b'nei chutz la'aretz who keep two days of Shavuot in Israel will also be in a quandary about Naso. One solution, which many will use, is to read both Naso and B'ha'alotcha on the Shabbat after Shavuot. This is based on the Rama's ruling (Orach Chayim 135:2) in the similar case of a community which was unable to preform kri'at hatorah one week, that they read the old and new parshiot the next week. Some poskim prefer splitting the aliyot between the two parshiyot in the manner of a regular double parasha (B'tzeil Hachuchma VI,58), while others suggest the first aliyah should include the entire first parasha and the first aliyah of the second (YTSK 9:(42), in the name of Rav Elyashiv).

Do not assume, though, that all large concentrations of b'nei chutz la'aretz will have such a minyan. Some may justifiably consider a separate minyan unnecessary or even improper. There are also two more solutions (with pluses and minuses, which are beyond our scope). They can read all of Naso at Mincha of Shabbat/Shavuot (similar to Dagul Meir'vava, 175; see article by Rav E. Bluth in YTSK 14)

(It is theoretically possibly for you to arrange this reading in chutz la'aretz). They can also got to hear Naso read at a regular, "Israeli" minyan on their Shavuot. (ibid.)

In any case, you may lain or get an aliyah on Parashat B'ha'alotcha without a problem (YTSK 9:100).

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank.

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Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
"May all who seek G-d rejoice.” (Divrei HaYamim Alef 16:10)
Human nature dictates that all who search for a lost object are troubled, and only after they find it do they rejoice.
But those who seek G-d are steeped in joy, even during the search.
- Rabbi Simcha Bunam of Pshis’cha

Rite & Reason by Shmuel Pinchas Gelbard
The festival of Shavuot is called by our Sages “ATZERET” (Mishnayot in Sh’vi’it, Chala, Sh’kalim, Moed Katan, Chagiga, Menachot, Chulin, Arachin)
Reason: Because the Festival of Shavuot is associated with Pesach through the counting of the 49 days (seven weeks) of the Omer. This makes it similar to Shmini Atzeret which follows Sukkot. (Shmini Atzeret follows 7 days of Sukkot, while Shavuot follows seven seven-day weeks of the Omer. Mathematically, both ATZERETs are 8th, coming after 7.)

Reason: Shavuot possesses no special mitzvot like Pesach and Sukkot. So the hallmark of the Festival is abstaining from melacha. Hence the appellation ATZERET, which is similar to “Behold, Hashem has restrained (ATZARANI) from giving birth” (B’reishit 16:2)

It is customary not to recite Tachanun on the first twelve days of Sivan.
Reason: The first day of the month, of course, is Rosh Chodesh - no Tachanun. The second day is YOM HA-M’YUCHAS (the distinguished day, or the distinguishing day). Then the three days of HAGBALA, preparation for Matan Torah. Then Shavuot and Isru Chag, a.k.a. YOM TAVO’ACH, a day of many korbanot in the Beit HaMikdash. Five more days of MILU’IM (for korbanot) brings you to the 12th.

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
The day after Shavuot, R’ Simcha Bunim of P’shis’cha gathered all the young men who learned with him and told them: “Immediately after the Torah was given, Hashem said to Moshe, ‘Tell them, “Return to your tents.” It is true that they have received the Torah, but now I want to see how they apply it in their daily lives.’ The true test of receiving the Torah is what one does with the Torah he has received.”

When R’ Yechiel Michel of Gustinin was a young man, he begged a friend to teach him how to play chess. Almost immediately, however, hestopped his lessons. “I learned”, said R’ Yechiel Michel, “that one of the rules of chess is that once a person makes a move he is not permitted to take it back. That is against everything we believe. For Jews, no act is absolutely final. It is never too late for a person to do T’shuva, to repent.
Excerpted with the permission of the copyright holder

There is no action so insignificant that it requires no thought beforehand.
From: A Candle by Day by Shrage Silverstein

From the Desk of the Director
Shavu’ot, the holiday that celebrates Divine Revelation, beckons a tired people to climb Mount Sinai once again. But from where do we draw the strength for such a formidable task in our freethinking world? Perhaps we can invoke Rabbi William Drazin’s 1945 description of the human condition that raised many a human spirit. His words still resonate today.

“Ours is not an age of expiring faith. Far from dethroning G-d in the affairs of man, the World War demonstrated man’s commanding need of an abiding faith in the ancient verities that must form the spiritual aliment of all generations. Where a short while ago death seemed to hold court, abundant life is yet to reign supreme…

“Faith is asserting itself in the very bankruptcy of a vaunted godless civilization. Out of this horrid welter of cruelty and destruction there emerges the recognition that the roots of humanity’s misery lie, not in outward circumstances, but in humanity itself: Only a change in itself will put an end to its wretchedness.

“The awareness of G-d keeps its mystic grip upon the spirit of man; a godless morality cannot endure because it has no constraining sanction. Pragmatic morality kills the nobler instincts, debases the ethical currency and lowers the standard of human striving and effort. Utilitarianism in the realm of virtue allows for the exercise of that perverse casuistry which is able to call good evil and evil good.

“Man’s one elementary and imperishable need is to come in contact with G-d and to acknowledge Him as the source of all moral duty. The first of the Aseret Hadibrot – “I am the Lord your G-d” – is thus particularly counted as one of the commandments because the concept embodied in this verse is the spring from which all ethical conduct proceeds.”

Chag Same’ach and Shabbat Shalom, Menachem Persoff, Director, Israel Center