Halachic Times for Jerusalem Israel Summer Time - a.k.a. Daylight Savings Time Correct for TT #513 Ranges are for THU-THU, 22-29 Nissan, April 4-11 Candle lighting - 6:26pm (Earliest (Plag) - 5:43pm) Havdala - 7:40pm (Rabbeinu Tam - 8:16pm) Earliest Shacharit 5:34-5:25am Sunrise - 6:24-6:16 Sof Z'man Kri'at Sh'ma 9:33-9:27am (8:47-8:41am) Sof Z'man Shacharit - 10:36-10:32am (10:05-10:01am) Chatzot (halachic noon) • 12:42-12:40pm Mincha Gedola (earliest Mincha) 1:14-1:13pm Plag Mincha 5:42-5:45pm Sunset 7:05-7:10pm (7:00-7:05pm) 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 IYAR on Shabbat Parshat Sh'Mini, April 6, '02 ROSH CHODESH IYAR Y'H'YEH BAYOM HASHISHI U'V'YOM SHABBAT KODESH HABA ALEINU V'AL KOL YISRA'EL L'TOVA The Molad is on Friday (April 12th) 15h 14m 5p In Rambam notation: SHISHI • 21h • 257 chalakim Clock time (can be adjusted for location) FRI April. 12, 3:53pm (summer time) Astronomical Molad - FRI, APRIL 12, 22:23:15(sum) Nissan has 30 days in our fixed calendar; its 30th day is the first day of Rosh Chodesh Iyar - next Friday. Monday night - Tuesday is the 27th of Nissan, which is YOM HA'SHOA V'H'GVURA Looking Back on a Rough Pesach How was Chag? How many times were you asked that question and how many different ways was it answered? Okay, under the circumstances. Fine, except for... you know. Best as could be expected. How do you think my Chag was? Don’t ask. Or words to that effect. Not the upbeat, “Great, B”H, how was yours?” Harder still, was this question: How could this have happened (referring to the Netanya bombing) on Leil HaShimurim? That’s the night we are told not to say the full “Sh’ma for the bed” because of special Divine protection. That’s the night that people are not supposed to bolt their doors shut, but rather to feel the protective nature of the night that is different from all other nights. Even before I was asked that question, my mind went in a couple of directions. Avraham Avinu saying to G-d, “G-d forbid, that You should do such a thing...” To Moshe Rabeinu saying to G-d, “Why should Egypt be able to say...” To the Haftara of Vayikra (recently and yet, so long ago) where Yeshayahu tells us about G-d’s promise to free and redeem His people (that’s us!) – even if we don’t deserve it – for His own sake. To the Avinu Malkeinu prayer, where we ask G-d to answer all our requests, for the sake of the Jews who died by Kiddush HaShem, and if not for them, then for G-d’s own sake. If all PIGU’IM are manifestations of G-d’s harsh judgment, that the ones on Pesach – and especially the one on Leil HaSeder – are also Chilul HaShem. Is that really so? I don’t know. But I feel they are. Am I allowed to feel this way? Am I allowed to express these feelings? I hope so. Because I do feel that way. If I am right, then why did G-d allow the enemies of Israel to take Jewish lives on the same night that He did not allow any Jew to die, nor a dog even to bark? G-d’s knowledge is infinite. Ours is not. So all of the above is speculation. We know nothing for sure. But strong belief in G-d, plus an honest humility about our human inability to under- stand most of what G-d does, can and should lead a person, a Jew, to the faith and confidence in G-d and the knowledge that He knows what he’s doing. This does not necessarily make us less sad about what’s going on, but it should limit depression and eliminate despair. It was okay for Yaakov Avinu to be scared about his encounter with Eisav. According to commentaries, Yaakov berated himself for being “very scared”. Fear is constructive. A positive motivation (sometimes) to action. Excessive fear is usually paralyzing, and maybe even a telltale sign of less than complete EMUNA. All speculation. And maybe too simple to fit all situations. But here’s some- thing we can know. The Mishna from Brachot that was borrowed for the Hagada, the one with “days of your life - daytime, ALL the days of your life - including the nights”, has an interest- ing spin suggested by commentaries. Should Pesach be observed only during the “daytime of our lives” meaning “good times”? Or also during the nights of our existence, the dark times of exile and oppression? When Jews found (and will yet find) themselves in Eretz Yisrael, with a Beit HaMikdash, with peace and tranquility, security and prosperity — then Pesach was/will be an obvious, uncomplicated, joyous celebration of our emergence from slavery to freedom. What about the observance of Pesach in the darkest times of exile? In the ghettos and camps of Nazi Europe? Rabbi Ephraim Oshry was the Rav in the Kovno ghetto during the terrible darkness of the Holocaust. After the war, he wrote down the many questions and responsa that came from that black period of Jewish History. Many of the T’shuvot, with their stories attached to them, were translated into English and published under the title, “Responsa from the Holocaust”. In the Kovno ghetto, there was a baal t’fila who refused to say the bracha, Who has not made me a slave. Was it perhaps a travesty to say it, and a bracha l’vatala? Rav Oshry responded to the contrary. Despite our physical captivity, he said, we were more obligated than ever to recite that blessing, declaring to our enemies that as a people we were spiritually free. Does not this answer apply to us today? Rabbi Oshry tells of the attempts during the winter of ‘42 to save up and carefully protect as much flour as possible for the upcoming Pesach. He writes about Moshe Goldkorn HY”D, who took it upon himself, at great risk to his life, to smuggle flour into the ghetto when he returned from working outside. He managed, over a period of months, to build up a supply that would provide as many as 100 Jews with a KAZAYIT of matza. Two days before Pesach, he was caught by Nazi guards, with a small bag of flour and was beaten mercilessly. Many of his bones were broken, as were all of his teeth. This brought him to Rabbi Oshry with a question. You might expect him to ask how G-d can allow him to be beaten while attempting to help other Jews perform a mitzva. Not his question. Through tears, he asked how he’d be able to fulfill the mitzva when he wouldn’t be able to eat matza with his ruined mouth. Softening the matza would not be an option, because his family did not eat g’brochts. Rav Oshry organized a Beit Din to annul the implicit vow a family minhag consti- tutes. Rabbi Oshry concludes by telling us that “although his whole body was aching and scarred from the vicious beating... there was no end to his joy and his thanks to G-d for granting him the privilege of eating matza...” Let us be inspired and encouraged by the likes of Moshe Goldkorn HY”D, and countless others in our long history, who have not allowed our enemies to conquer their spirit. Let us not become ensnared by depression, but retain our spirit and psychological strength until HaShem helps us prevail over our enemies, and guides us swiftly towards the Complete Geula. As mentioned earlier, G-d’s knowledge is infinite. It follows that He “reads” TT. May He not consider anything written here as disrespectful to Him, nor as a sign of flagging BITACHON in Him, G-d forbid. May He take these words and thoughts as a fervent prayer for His Kindness and Mercy. May our fellow Jews as well as the nations of the world comes to a better understanding of who we are and what G-d wants for us. Sedra-Stats 26th of 54 sedras; 3rd of 10 in Vayikra Written on 157.2 lines in a Sefer Torah, rank:42 6 Parshiyot; 3 open, 3 closed 91 p'sukim - ranks 41st (4th in Vayikra) 1238 words - 41st (5th) 4670 letters - 41st (5th) tied with Chukat, more p'sukim, fewer words MITZVOT 17 mitzvot of the 613; 6 positive; 11 prohibitions The short SH'MINI story: In 12-month years it is always the Shabbat following Pesach. In 13-month years, SH’MINI is either PARA or HACHODESH. Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 16 p'sukim - 9:1-16 On the 8th day, Aharon was commanded to offer the first set of sacrifices (not counting the korbanot that were brought during the previous preparatory week). Specifically, "personal" korbanot - an EIGEL (calf) as a CHATAT and an AYIL (ram) as an OLAH. Then the People offer a goat as a CHATAT and a calf and a lamb as OLOT. Then a bull and ram as SH'LAMIM. [Ponder this...] It is clear that the CHATAT of a calf is an atonement for the Sin of the Golden Calf and/or an indication that G-d has forgiven the people for the Golden Calf. In one context the Golden Calf was called "the calf that Aharon made". Therefore, the calf on the Eighth Day is his CHATAT. The calf of the people is an OLAH, rather than a CHATAT. OLAH is brought for thoughts of certain sins; CHATAT is for acts. Those of Bnei Yisrael who DID whatever we will call it, the EIGEL, were killed. The rest of us were "guilty" of indecision, fence-sitting, confusion - all "sins" of thought. Our calf was an Olah. Aharon's OLAH was a ram, reminding us of Akeidat Yitzchak. No sin associ- ated with that. (Olah is not always about sin.) Our CHATAT was a goat, remind- ing us of our former collective sin of the selling of Yosef and deception of Yaakov with the help of goat’s blood. [SDT] The Kohen Gadol removes his gold garments before entering the Holy of Holies on Yom Kippur, because the "accuser does not become the defender". Why then would we not make the same argument against Aharon's offering of a calf as a Korban? Rashi indicates that the super-sensitivity involved here applies inside the Mikdash, but not outside (at the Altar). Here's a general answer to this question and others. Horns from the bovine family of animals are not acceptable as a Shofar. On the other hand, look at these korbanot. The K.G. didn't enter "inward" with gold, but what greeted him inside was an ARON plated with gold, gold rings, gold covered poles, a solid gold lid, and K'RUVIM of gold. Bottom line: G-d is the Boss. If He commands us to use gold, we use it. If He says no, we don't. Calf, cow, yes, no. Fine with us. Yes AND no, just as G-d commands. Apply your own logic and do what you decide is best - WRONG. Not up to us. Halacha tells us what is appropriate. [SDT] Many commentaries say that the Eighth Day was Rosh Chodesh Nissan. This means that the seven preparatory days began in Adar. There is, however, another possibility: The inauguration of the Mishkan began on Rosh Chodesh and the Eighth Day was the 8th of Nissan. What supports this idea is the opinion that the people who approached Moshe about their being TAMEI for the first Pesach (a year out of Mitzrayim). There is a tradition that they were Misha'el and Eltzafon who tended to the bodies of Nadav and Avihu. This could work out only if the Eighth Day was the 8th of Nissan. Levi - Second Aliya - 7 p'sukim - 9:17-23 The Torah continues the details of the opening set of sacrifices, the accompanying Mincha, the Sh'lamim, what parts go on the Mizbei'ach. This short Aliya concludes with Aharon raising his hand(s) to the people and blessing them. The Torah spelled YADAV, his hands, without the second YUD, making the word resemble YADO, his hand. From here comes the tradition of the kohanim holding their two hands together as one during Birchat Kohanim. [SDT] Baal HaTurim says that the three parts (3 p'sukim) of Birchat Kohanim correspond to the three kinds of korbanot that Aharon brought on this first day of official functioning of the Mishkan. May G-d bless you and protect you... from sin (CHATAT), the second pasuk uses words that tie in with OLAH, and the SHALOM of the final pasuk corresponds to SH'LAMIM. Shlishi - Third Aliya - 12 p'sukim - 9:24-10:11 A Divine Fire descended and consumed all that was on the Mizbei'ach. The people reacted to this miracle with prayers of praise to G-d and reverence for Him. Then Nadav and Avihu, two sons of Aharon (who had been assisting Aharon), took censers with fire and offered incense before G-d. The fire was their own, not that of the Altar. A Divine Fire struck them dead, consuming them from within, leaving them outwardly unmarked. Moshe's words of consolation to Aharon are met with Aharon's silence. Moshe calls two cousins, Misha'el and Eltzafan, sons of Uziel, to remove the bodies. (That Aharon would not be allowed to become TAMEI to his sons is known from the rules of Kohein Gadol. But neither were Elazar and Itamar allowed to tend to the bodies. Although they were not kohein gadol, they had been anointed to the k'huna which gave them the status of Kohein Gadol. Hence, the cousins, who were Leviyim had to be called.) (Almost in reaction to the terrible tragedy,) the Torah next sets down several rules (mitzvot) for kohanim to save them from endangering their lives. Kohanim may not enter the Mikdash with long hair (a monthly trim was required) [149], nor with torn garments [150]. They may not leave the Mikdash while performing their sacred work [151]. Furthermore, kohanim may not enter the Mikdash while under the influence of wine [152]. Violations of any of the above would be a show of disrespect to G-d. Some commentators infer from this last prohibition that Nadav and Avihu had drunk wine before they entered the Mishkan. Others offer different reasons for their deaths. MITZVA WATCH With Mitzva #152, we have an example (there are others) of a mitzva that has a specific context and application from the Torah, but the scope of the mitzva is much wider. The Written Word forbids a Kohen from doing sacred service while having recently drunk wine. Sefer HaChinuch gives a second definition for mitzva, based on the Oral Law. Namely, a halachic authority may not render a decision (psak) while under the influence of alcohol. (It seems that this prohibition does not apply to divrei Torah and the like - only to halachic decisions.) This prohibition is NOT a case of Rabbinic extension of the scope of Torah Law; it is part of the Oral Law on the D’Oraita level. Not the same. [SDT] Two of the other "traditions" as to what Nadav and Avihu did wrong are that they decided a point of halacha on their own, in the presence of their "rebbi" (Moshe Rabeinu), and that they did not consult with anyone in this halachic matter. It behooves us to learn a serious, sober (purposeful choice of the word) lesson (among others) from all of the possible flaws in the actions of Nadav and Avihu. One must be careful when it comes to deciding the correct halacha for oneself and his family. Consulting a Rav is a good idea. R'vi'i - Fourth Aliya - 4 p'sukim - 10:12-15 Moshe next commands Aharon, Elazar, and Itamar to eat the Minachot and parts of the various offerings of the day. (Some was to be eaten only by them, in the area of the Mishkan; other parts could be taken “home” and shared with their families.) This was an unusual command, since generally, kohanim who have suffered a close loss would not eat of the sacred foods on the day of the burial. Nonetheless, Moshe tells them that he was thus commanded to tell them. Chamishi - Fifth Aliya - 5 p'sukim - 10:16-20 When Moshe realizes that the CHATA’OT (sin offerings) were burned, he gets angry with Elazar and Itamar (and Aharon, says Rashi, but to avoid a brother-brother confrontation and shaming Aharon, Moshe addresses his nephews) for not eating of the korbanot, as they were instructed to do. Aharon defends his sons' behavior by explaining that the loss of their brothers would make a "business as usual" attitude unacceptable in G-d's eyes. Moshe accepts Aharon's words. Our Sages teach us to learn from Moshe Rabeinu. Just as he was not embarrassed to admit that he did not know (or did not remember) learning a point, so should we readily admit it when we do not know something. It is hard not to notice that this episode with Moshe and Aharon & sons is only 9 p’sukim long, yet it spans to Aliyot. Perhaps the pause in the middle is to give us time for things to sink in and relate to the emotions that are involved. Shishi - Sixth Aliya - 32 p'sukim - 11:1-32 Two and a half sedras devoted to sacred meat (i.e. korbanot), and now we have the presentation of the animals we may & may not eat. There is a positive mitzva to check the signs of kashrut of a mammal to determine its kashrut status [153]. It is forbidden to eat of animals that lack one of the signs of kashrut (split hoof and cud chewing), and certainly those that lack both [154]. The Torah names three animals that chew their cud but do not have split hooves - the camel, shafan, arnevet, and one that has a split hoof but is not a ruminent - the pig. We may not eat their meat, and handling their carcasses renders one TAMEI, ritually unclean. Notice that Shafan and Arnevet are not translated. Rabbit and hare are from modern Hebrew and are probably not what the Torah was referring to. Coney and rock badger are popular translations, but we're not sure. Rabbi Moshe Tendler thinks that they might be the alpaca and llama (which are both ruminants). Hyrax and Jerboa are other candidates. Some scholars explain that we can consider rabbit and hare-like mammals to be cud-chewers because the regurgitate or eliminate their partially digested food and eat it again later on. Digestion is completed this second time around. This resembles the process of chewing the cud and can conceivably be considered as such. Likewise, one is required to examine fish for scales and fins (scales is enough, since there are no fish with scales and no fins. Vice versa, of course, there are) [155]. It is forbidden to eat non-kosher fish [156]. MITZVA WATCH Think about this: If the Torah only prohibited fish without scales (for example) and not commanded us to examine the fish to see if it's kosher, we would examine fish for scales to determine if they are kosher anyway. Why, then, is examining fish for its kosher signs a mitzva among the 248 positive members of the 613? The question, and the answer as well, is that there are some mitzvot that it was "unnecessary" for G-d to command us; we would do them anyway. However, "G-d wanted to benefit Yisrael, therefore He heaps upon us Torah and Mitzvot". This is the mishna of Rabbi Chananya b. Akashya at the end of Makot, the one borrowed for the end of each chapter of Pirkei Avot. There are other ways to look at this issue. The positive mitzvot and prohibitions of kashrut interact as in the following example: A person goes into a restaurant for dinner and has a delicious meal. On is way out, he meets someone who asks him if the restaurant is kosher. He embarrassingly admits that he assumed it was but didn't check for a Certificate when he went in. He looks around and discovers to his relief that in fact the restaurant has a reliable hashgacha. He would be in no violation of the prohibitions, but he would be in non-fulfillment of the (spirit of the) positive mitzva to check for signs of kashrut. With birds, the Torah lists 20 kinds of birds (not species, families, genus, etc. - kinds) that are not kosher [157]. All the rest of the birds are kosher. So how do know if a particular bird is in one of the forbidden families or not? Usually, the answer is TRADITION. We eat chicken etc. because we have an unbroken tradition that it is kosher. The comment just made about kinds of birds, as opposed to the scientific classification of today's biologists was meant to raise the following possibility. Let's say that OREIV means raven and crow. There could very well be a bird that of Sages would place in the raven category that scientists would not. This could be because of different criteria applied to grouping different species. The kashrut status of animals, the guidelines for which animals can and cannot be cross-bred by Jewish law, and other halachic issues are determined by halacha, and not necessarily by biology's rules of taxonomy. Finally, the Torah specifies four types (8 families) of locust that we may eat. Checking their identities is a mitzva [158]. All other insects are not permitted to us. We have lost the ability of identifying kosher locust, so we don't eat any of them. [Some Yemenites claim they have the necessary traditions to identify the kosher varieties. Whether they eat locust or not, ask your nearest Yemenite.] Next the Torah deals with the ritual impurity of "creeping things" [159]. Sh'vi'i - Seventh Aliya - 15 p'sukim - 11:33-47 Minding the laws of "purity" of food and drink is a mitzva [160]. (It is one of the details of these laws that "requires" us to wash for karpas at the Seder table, and in general before wet food, all year round.) Once again, the Torah presents the rules of the carcass of animals and the resulting ritual impurity from contact of various types [161]. The Torah reiterates the prohibition of eating "creepy things" [162], as well as worms and insects that infest fruits and vegetables [163], seafood and other life-forms that inhabit the water [164], and maggots that develop in rotting food material [165]. All of the above is meant to elevate the Jew's soul to the sanctity that G-d wanted us to attain. For us, there is a direct link between body and soul, the spiritual and the mundane. The laws of kashrut bring the point home. Haftara - 40 p'sukim -Shmuel Bet 6:1-7:17 The Haftara contains the story of Uza who touched the Aron to prevent it from slipping (as he perceived it) and was struck dead as a result. Basically, we can say that Uza's "sin" was “excessive familiarity with the sacred Aron”. This same behavioral flaw was responsible for the demise of Nadav and Avihu in the parsha, hence the choice of this portion for the Haftara. Rabbi Julian G. Jacobs in his A Haftara Companion makes a very astute observation. He note that Uza's father is Avinadav, a name that immediately reminds us of Nadav and Avihu. King David, on the other hand, dances with joy before the Aron on its return to Yerushalayim. His wife Michal criticizes him for his "inappropriate" behavior, but she is wrong in this case. It is not easy to find the right way of expressing one's religious fervor without overstepping one's bounds and also without underdoing things. The Haftara also tells of the original plan for David to build the Mikdash, and then the prophetic message of Natan, that David will not, but his son Shlomo will. The House of David has a different meaning, the Davidic line. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 130 (part one) • Right of First Refusal In 1988, I authored an essay entitled “Lifnim Mishrath Hadin”, that appeared in the Annual Volume of The Council of Young Israel Rabbis In Israel, Vol. 2, Jerusalem. It dealt with the concept that the halachah (Hashem) wants a Jew to act beyond the requirements of the law. This concept of acting beyond the requirements of the halachah has appeared in many of the lessons in this series. It is required by the verse “You shall do what is fair and good in the eyes of Hashem” (Deut 6:18). We now begin a series of essays, on the subject of the right of first refusal in halachah, which is based on that concept, that Reuven and Levi as hereinafter described, have to act above and beyond the requirement of the halachah. Let’s assume that Reuven owns a piece of real estate that he wishes to sell. We shall call this parcel of land that he wants to sell as the “real estate”/ It would seem fair to most people that Reuven should be able to sell the real estate or his interest in the real estate to whomever he chooses. That is a right that most of have grown up with. We know from our western heritage, that unless the transaction is illegal, Reuven may dispose of his real estate as he wishes. But halachah tells us that there are other parties involved in the real estate, although they do not at the present time have any part ownership of the real estate. The other parties are the owners of the lands that are contiguous to the real estate of Reuven. To simplify matters, rather than deal with all of the contiguous owners, we shall deal with only one contiguous owner, whom we have designated as Shimon. Shimon owns the land on all the sides of the real estate owned by Reuven. Contiguous means that the land of the neighbors touches the real estate of Reuven, and there is no land between the land of Reuven and the land of Shimon. (Again to simplify matters, I have intentionally called Reuven’s parcel of land the “real estate” and the parcel of land owned by Shimon as the “land”). Thus we can make believe that Reuven’s real estate fronts on the corner of Broadway and 42nd Street and Shimon is the owner of the real estate contiguous to Reuven's real estate on both Broadway and also on 42nd Street. Thus there are no other parcels of real estate touching Reuven’s real estate, just Shimon’s. Levi is the person to whom Reuven wishes to sell the real estate or to whom he has actually already sold the real estate. Our discussion proceeds on the theory that Levi does not own any land contiguous to Reuven’s real estate. Thus Levi can purchase any comparable parcel of real estate somewhere else. On the other hand, Shimon cannot purchase any other parcel that is contiguous to the land that he currently owns. Thus, it is the right thing for Shimon to be able to purchase the real estate being offered by Reuven to Levi upon the same terms as he offers it to Levi. And if the real estate has already been sold by Reuven to Levi, Shimon should be able to acquire the real estate from Levi for the price he paid to Reuven. Weighed against this idea of doing the right thing for Shimon is the countervailing idea of not harming Reuven or Levi while trying to protect Shimon's interest. This series of lessons sets forth how the halachah protects the interests of Shimon, Reuven, and Levi. Since the law in this topic restricts Reuven's right to dispose of his real estate the way he desires and restricts Levi's right to purchase whatever real estate he wants that is for sale, there are severe restrictions under which Shimon may exercise his right of first refusal. Therefore, there are groups of persons who may not benefit by the law of right of first refusal since it would not be the right thing to include them in the law. Shimon's right to so purchase the real estate being sold by Reuven is designated by me as the right of first refusal. That is, Shimon has the right to match the terms offered by Levi. That is, if Levi and Reuven have agreed that Levi will pay $1,000 for the real estate, Shimon may pay the same amount, $1,000 to Reuven and Reuven must sell the real estate to Shimon. The order to be followed in these lessons are as follows: first, I will set forth the law of the right of first refusal followed by cases in which the law of right of first refusal does not apply, that is, situations that are exempt from this law. Then, the following issues will be discussed: who may exercise the right of first refusal; husband of neighbor; time within which to exercise the right of first refusal; neighbor must be ready, willing, and able to buy; force majeure; the exercise of the right must not cause loss to seller; sale on condition; the purchase price to be paid by Shimon when he exercises his right of first refusal; more than one neighbor; partial exercise of right of first refusal; fraud by seller; waiver of right of first refusal; exercise of the right of first refusal in error; and non-right of first refusal priorities. To recapitulate, assume that Reuven is the owner of a parcel of real estate that he wishes to sell. Shimon is the owner of a parcel of land contiguous to the parcel of real estate that Reuven wishes to sell. Levi does not own any land contiguous to the real estate being sold by Reuven. Whenever Reuven desires to sell his interest in the land to Levi, he must first offer to sell the land to Shimon upon the same terms as offered to Levi. If Reuven actually already sold the real estate to Levi without first offering the real estate to Shimon, Shimon can demand in beth din, that Levi transfer the real estate to Shimon upon Shimon reimbursing Levi for the purchase price that Levi paid to Reuven. Levi is deemed to be Shimon's agent in purchasing the real estate on behalf of Shimon; the witnesses to the sale to Levi are authorized to write a new deed from Reuven to Shimon. No new transfer is necessary to transfer title from Reuven to Shimon. This applies to all interests in real estate, whether the real estate is commercial, industrial, or residential. It applies to all things attached to the real estate. There are communities where the synagogue sells the seats and permits the purchaser of the seat to sell it to a third person, usually someone who must first be approved by the synagogue. There is ample authority that the right of first refusal applies to seats in a synagogue. Thus, if Reuven wishes to sell his seat to Levi, Shimon, who owns the next seat, may exercise his right of first refusal against Levi. Beth Din must determine any disputes relating to the synagogue. The right generally does not apply to chattels and personal property. If Reuven and Shimon jointly own personal property, and Reuven desires to sell his interest in it to Levi, Shimon does not have a right of first refusal since it is not real estate. However, if Beth Din determines it is detrimental for Shimon to be a joint owner with Levi in the personal property, it may order that Reuven’s interest be offered first to Shimon. The examination by Beth Din is not based on the law of right of first refusal but rather on general equity principles. The right applies whether Reuven personally sells the land to Levi or sells it to Levi through an agent. Since the topic is one that teaches a person how to act even beyond that which the halachah requires, I will, IYH, go into much detail in the coming lessons. The subject matter of this lesson is more fully discussed in Volume V Chapter 175 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. MAKING MEAT PERMISSIBLE Our parsha defines the forbidden and permissible species of animals. However, the permissibility of meat is dependent not only on the variety of animal but also on the method of its slaughter. Animals during their lifetime are “ever min hachai” which are forbidden even to non-Jews. If they die by themselves or are killed in a haphazard way (neveila and treifa), then they are permitted to non-Jews, but not to Jews. Proper shechita which makes meat permissible according to the Torah is careful slaughter with a perfectly sharp knife which instantly cuts both the windpipe and the blood vessels which supply “dam hanefesh” - the blood on which life depends. Finally, permitted fish require no slaughter at all; rather, “the very collection of fish is like slaughter for livestock” (Rambam Shechita 1:3; as e learn from Moshe’s statement in Bamidbar 11:22). The Zohar at the end of our parsha makes a cryptic analogy based on this law: “Roshei Yeshiva require no shechita; their very collection makes them permissible”. Let us examine the meaning of this surprising metaphor. One way of understanding this statement is to view the laws of ritual slaughter, which relate to how an animal is separated from life, to the way in which a person separates himself from bestiality and the life of this world during his lifetime. This determines a person’s “permissibility” or heter - his ability to contribute to holiness. Some people are completely absorbed in material, animal existence - they are not separated from it at all. This is the analog of “ever min hachai”, a live animal which has no permissibility whatsoever. A person who is com- pletely bestial can not make any contribution or connection to kedusha. Some people distinguish themselves from gross materialism unintentionally or in a haphazard way. This corre- sponds to a neveila or treifa which are permitted to a non-Jew, that is, they can contribute to the world’s material and ethical perfection. Some holy people go beyond this; they are scrupulous to separate themselves from bestiality by their very breath and life’s blood - their vitality is not drawn from materiality but rather from kedusha. This is the kosher shechita which makes the kosher animal completely able to be assimilated to holiness - to be eaten or even offered on the altar. Beyond this are the roshei yeshiva, the leading Torah scholars. These individuals live and breathe in a completely different element - in the sea of Torah. They are distinguished from the life of this world by their very being; indeed, they would die merely be virtue of being drawn out of the sea and collected into this world. Even in their everyday mundane activities, they are distinguished from our everyday experience; they don’t have to distinguish their breath of life from that which comes naturally to them, because they breathe Torah. Therefore, no shechita whatever is required for them; their very being is one of connection to holiness. Fortunate indeed are those who are able to attain, or even to strive for, this exalted plane of existence. Rabbi Meir has completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. It will hopefully be published in the near future. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com From the virtual desk of the OU VEBBE REBBE The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q What does one do about training children in a Jewish school to make berachot when many of them will be eating non-kosher food? A [We do not refer, in this response, to the educational challenges which educators in such a sensitive situation must deal with, but this factor is taken into consideration.] The mishna (Berachot 45a) says that people who eat non-kosher food together do not make a zimun. The Ra'avad (Berachot 1:19) sees this as a specific rule pertaining to zimun, an act which adds prominence to joint eating and blessing. However, the Rambam (ad loc.) interprets the mishna broadly, that one does not make a bracha on forbidden food, neither before nor after eating. Thanking Hashem for enabling us to do something which He told us not to do is blasphemy, not a blessing (Rashi, Berachot 47a). Shulchan Aruch (Orach Chayim 196:1) rules in favor of Rambam that one does not make brachot on forbidden foods, unless it was permitted to eat (i.e. pikuach nefesh) (ibid.:2). Regarding children, the laws of forbidden foods fully apply, to the extent that one who feeds a child forbidden foods violates a Torah prohibition (Yevamot 114a; Shulchan Aruch, O. C. 343:1) even though the child is not personally culpable. Therefore, they, too, must not make a bracha on such food (see BemarehHabazak II, p. 17). We do not train children in mitzvot in such a way that if they were adults, their actions would be improper. This applies even when the action is neutral (see Biur Halacha on Shulchan Aruch 657:1), all the more so when it pertains to a forbidden action. Even when a Jewish school cannot convince the children to eat only kosher food, it is still able to train them to make berachot properly. Make sure that the children have been given some kosher food and have them make the berachot on it. Even if the children get so used to making berachot that they will do so at home on non-kosher food, that is not a reason for the educators to refrain from teaching their students the important mitzva of berachot. Furthermore, even if at the same meal, non-kosher food will be eaten, as long as the bracha was said on the kosher food, the bracha was proper. Thus, if you give the children bread and they say hamotzi and bircat hamazon together, you cover almost all beracha issues. If a food other than bread is given out, the joint beracha would be on that food. If the majority of the children are eating kosher, then one should encourage the group to make the berachot in any case. Even when a minority are eating kosher, a teacher can still make a bracha out loud on his food and have the children say "amen." Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins) "To be for you your G-d." (Vayikra 11:45, Sh’mini) Even the material acts that you perform
"for you", should be performed for the sake of G-d. Is it really such a big deal to be a great
person? Anyone, no matter what their standing, can mix heaven and earth!
But to be a good person... that is a great deed indeed! When our ancestors were wandering in the desert, eating manna from Heaven, everyone received an equal portion of food: one measure per head. So how were they able to fulfill the mitzva of giving charity? Our ancestors contributed knowledge for
charity. The learned gave charity to those less knowledgeable. ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein In his youth, R’ Avraham Mordechai of Gur was once gravely ill. The doctors had given up all hope, and R’ Avraham Mordechai’s spirits were very low. His father, the Chidushei HaRim, approached his bed and whispered to him, “Know, my son, that it is a mitzva to want to live”. He added his own prayer that his son recover and produce a worthy son. R’ Avraham Mordechai did indeed recover and have a son. That son was the Sefas Emes. R’ Yosef Yosel Horowitz of Novarodok would say: “A yeshiva is not measured by how many good students and how many bad students it has, but by how it defines “good” and “bad”. Excerpted with the permission of the copyright holder From the Desk of the Director Parshat Shmini introduces us to sweet sorrow. In the parsha we share the elation of Aharon and his sons as they are finally consecrated as Kohanim. We share the joy as Aharon performs the Chatat, Olah, and Shlamim offerings in rapid succession as an enthralled crowd looks on. All the offerings are accepted. Aharon then blesses the people. A fire descends and consumes the Olah. And then Kavod Hashem appears to all of Bnei Yisra’el. At this peak, “the people saw and uttered cries of exaltation and fell upon their faces.” Suddenly the parsha takes a dramatic twist as Nadav and Avihu bring an alien fire and are consumed “before Hashem.” Many reasons are posited for this morbid turn of events. Of import to us today is the message that Moshe imparts to Aharon following the tragedy: “Hashem [says] - I will be sanctified by those who are nearest me; thus I will be honored before the entire people.” G-d, it appears, is truly honored when He exacts strict justice - especially upon the righteous, of whom so much is expected. Aaron, now cognizant of the quintessential meaning of Kiddush Hashem, remains silent. As a tribute Hashem later addresses him directly in the matter of not offering sacrifices under the influence of drink. Perhaps Aharon is learning the difficult lesson that for Jews fulfillment is not an intoxicating episode. It is rather a function of authentic service - and sometimes the gruesomely ultimate sacrifice - to Hashem. Shabbat Shalom, Menachem Persoff, Director, Israel Center Melachim Alef 6:1 gives us another name for Iyar, the second month of the year. The Beit HaMikdash was built in the 480th year from the Exodus, the 4th year of the reign of Shlomo HaMelech, in the month of ZIV. Memo from the Chief Statistician of Torah Tidbits Last week we raised the question of the discrepancy between the middle of the Torah in words and letters as often printed in Chumashim and the midpoints as determined by computer-assisted counts of the Torah's text. Amiel Naiman responded to our request for information by pointing us towards an article by Prof. Eli Merzbach of Bar Ilan's math department that appeared in the DAF SH'VU'I, a weekly Parsha sheet, for Sh'mini, 5760. Working with earlier sources, Prof. Merzbach explains that "middle of the Torah in words" refers not to all the words, but to the 89 pairs of word-twins (with the same roots), such as ZOREI'A ZERA, NO'ACH NO'ACH, HAGEIR HAGAR. (Pairs such as LECH L'CHA are NOT included in this count.) DAROSH DARASH is the 45th double - the middle. He also explains that this kind of count was probably a Sofer's "trick" to quickly check through a Sefer Torah, without having to actually count almost 80,000 words. It's not a perfect way to count, but it can quickly catch some problems. The Handy Torah Tidbits Guide to Early Shabbat It's that time of year again. [If this page is stapled with the rest of TT, try to remove it carefully; it will be more useful that way.] This TT Pull-Out contains practical information, detailed explanations, and helpful, handy texts for enjoying your Early Shabbat. In many communities, people "take Shabbat early" during the summer months when nightfall is relatively late and they would prefer to eat their Friday night meal at a more civilized hour, and to have a bit more time after supper to learn, go over the sedra, read, go for a walk, play with the children, etc. There are some halachic points to clarify about "taking Shabbat early". BACKGROUND The first mishna in chapter 4 of Brachot contains a dispute between the Tana Kama (the first unnamed opinion in a Mishna-dispute) and R’ Yehuda as to when the deadline for Mincha is. The T”K says that one may daven Mincha until sunset. R’ Yehuda says that one may daven Mincha only until Plag Mincha. [PLAG is 1¼ "halachic" hours before sunset. A halachic hour is a twelfth part of the day, calculated from sunrise to sunset. (There is another way of reckoning the day - namely, dawn to stars out; we will stick to the sunrise-to-sunset day.) By extension, the Talmud teaches that the deadline for Mincha for each opinion is also the earliest time for Maariv, and some other nighttime mitzvot. In other words, the T”K says that the day ends and night begins at sunset (or stars-out) and R’ Yehuda say PLAG begins evening, even though the sun is still shining. The Gemara presents us with an atypical resolution of this dispute - D'AVAD K'MAR AVAD, U'D'AVAD K'MAR AVAD - he who acts according to the one opinion, acts correctly, and he who acts according to the other opinion, acts correctly. It’s ALMOST take-your-pick. The dispute notwithstanding, all agree that one may not "take Shababat" before PLAG MINCHA. One may not light Shabbat candles (or Chanuka candles) before PLAG, nor say Kabbalat Shabbat & Maariv, nor make Kiddush. SHMA Although one may daven Maariv from PLAG (according to R’ Yehuda), most authorities say that one does not fulfill his obligation to say the nighttime Sh'ma if it is said before sunset. (Stars-out is the proper beginning time for Shma.) Therefore, those who daven early must repeat the Sh'ma (all three passages) after stars-out. In other words, when one davens Maariv before dark (after Plag, of course), he says the full Sh'ma and its brachot as part of the davening, but not in fulfillment of the mitzva of reciting the Sh'ma at night. Some object to taking Shabbat early because Sh'ma in its Maariv setting is not said at its proper time. Although one will repeat it later, this is not ideal. Furthermore, it becomes too easy to forget to repeat the Sh'ma after dark. This pull-out and announcements at the end of "early minyan" are your reminders to say the Shma (and count the Omer) at the proper time. Try to remind each other in your family so that no one will forget these important mitzvot. Taking Shabbat early can be a positive experience, but not if it results in neglect of a Torah mitzva or two. Another Problem Since davening Mincha after Plag is fine according to T”K but NOT according to R’ Yehuda, and davening Maariv before sunset is okay according to R’ Yehuda but not according to T”K, it is not proper to daven both Mincha & Maariv between Plag and sunset. It is best to schedule an early minyan to begin Mincha about 15 minutes before PLAG. This way, Mincha can be said before PLAG followed by Kabbalat Shabbat and Maariv, after PLAG. This would be consistent with R’ Yehuda's opinion. CANDLES Women must be reminded to light after PLAG, never before. Women should daven Mincha on their own (this is preferable year-round), light after PLAG, then go to shul (if they do) for Kabbalat Shabbat. KIDDUSH Shuls that schedule their early minyan's Mincha after PLAG, not only enter into the contradictory situation mentioned above ("satisfying" neither the T”K nor R’ Yehuda), but also can run into another problem (depending upon timing). Once it gets "close" to dark, one should not begin a meal (nor say Kiddush) before saying Shma. In other words, if one has not made Kiddush by sunset (maybe even 5-10 minutes before that), then he must (should?) wait until dark, say the Sh'ma, and THEN make Kiddush (thereby defeating the purpose of "taking Shabbat early"). The idea is to say Kiddush well enough before sunset so that one does not even enter the time-range of Sh'ma. If people are "sloppy" about this issue, they make taking Shabbat early more problematical. A minyan that starts Mincha a half hour before Jerusalem candle lighting time will get people home for a "problem-free" Kiddush, if the people don't linger too much after shul. (They still have the Mincha-Maariv after Plag problem.) Technically, if one begins his meal "with halachic permission", he need not stop for Sh'ma or the Omer (they can be be said/counted after the meal). However, it is highly desirable and recommended that when the proper time arrives, families should interrupt their meals for Sh'ma and the Omer. This helps prevent forgetting later on, and also has a positive educational value for family and guests. Some say that when people say Kiddush and begin their first Shabbat meal early, they should make sure that some challah is eaten after dark too. More Problems Some object to splitting a community by having two minyanim on Friday night. Others point out potential problems if a whole community takes Shabbat early and some individual members don't, specifically, lighting candles and doing other "melachot" after the community accepted Shabbat. Ask your Rav. Early Shabbat should be an enhancement of Shabbat and a fulfillment of Tos'fot Shabbat - but without being careless about Shma and davening. This handy pull-out will hopefully make things easier for you. Bring it to your Shabbat table and use it for the Sh'ma and then for counting the Omer (during Omer season, that is). Remain sitting for the Sh'ma; stand for counting the Omer. POINT in FAVOR Aruch HaShulchan (R’ Yechiel Michel HaLevi Epstein) introduces another factor into the equation which adds an additional positive spin to taking Shabbat early. He points out that we daven Maariv corresponding to the HECTEIR CHALAVIM V'EIVARIM, the slow burning of fats and certain parts of the day's korbanot on the Mizbei'ach all night. That's why we may daven Maariv all night long. But on Friday, the burning had to be done before Shabbat, i.e. earlier than the rest of the week. By davening Maariv earlier on Friday evening, we nicely match the corresponding service of the Beit HaMikdash. (It's not a perfect match because we're beginning Shabbat at that point, and the Hecteir Chalavim v'Eivarim was specifically before Shabbat. Also, to be consistent, we'd have to daven Maariv early on Friday throughout the year, which we don't. But it's a nice point anyway.) FRIDAY TIMES The following chart covers the period from the Shabbat after Pesach until the Shabbat before Rosh HaShana. Although we will go back to Winter Time on the night between October 6-7, it is unlikely that shuls will continue early minyan after R.H. PLAG - Mincha before this time, if at all possible. Candle lighting, etc. MUST be after this time. (It's a good idea to "pad" this time with 2-3 minutes on either side.) REG - Regular candle lighting time (Jerusalem). NST - Near Sh'ma Time. Kiddush should (prefer- ably) be said before this time. SH - Recommended to repeat the Shma at this time or soon thereafter. (Then count the Omer.) Friday of PLAG REG NST SH Sh’mini o 5:42 6:26 6:56 7:31 Tazri’a-M’tzora o5:46 6:31 7:01 7:36 Acharei-K’doshim o 5:49 6:36 7:06 7:41 Emor o 5:53 6:40 7:10 7:45 B’har-B’chukotai o 5:56 6:45 7:15 7:50 Bamidbar 6:00 6:50 7:20 7:55 Naso follows Shavuot - unlikely to have early Shabbat B’ha’a’lo’t’cha 6:08 7:00 7:30 8:05 Sh’lach 6:11 7:04 7:34 8:09 Korach 6:14 7:08 7:38 8:13 Chukat 6:17 7:11 7:41 8:16 Balak 6:19 7:13 7:43 8:18 Pinchas 6:20 7:14 7:44 8:19 Matot-Mas’ei 6:20 7:14 7:44 8:19 D’varim 6:19 7:12 7:42 8:17 Va’etchanan 6:17 7:09 7:39 8:14 Eikev 6:14 7:05 7:35 8:10 R’ei 6:10 7:00 7:30 8:05 Sho’f’tim 6:05 6:54 7:24 7:59 Ki Teitzei 5:59 6:47 7:17 7:52 Ki Tavo 5:53 6:39 7:09 7:44 Nitzvim-Vayeilech 5:46 6:31 7:01 7:36 When the proper time arrives, say the Sh'ma (next page) with KAVANA to fulfill the mitzva of KRI'AT SHMA BIZMANA (at its proper time). Also, KAVANA to accept upon yourself the “Yoke of Heaven” and the “Yoke of Mitzvot” (second passage). For the last pasuk, have KAVANA to remember Y’tzi’at Mitzrayim (the Exodus) “all the days of your life”. Then count the Omer with KAVANA, standing, according to the following mini-calendar. BEFORE the bracha, know the count (Count even if you are no longer saying a bracha) For the other post-counting passages, use yourTT Omer Chart (TT512) or your favorite Suddur. The saying of SHMA is a mitzva from the Torah and we should seize the first opportunity after dark to say it, even during our Shabbat meal. Since it is not now being said in the davening, [1] there is no need to say KEL MELECH N'EEMAN at the beginning, nor to attach ,EMET to the end; and [2] we can (should?) say ,L'SHEM MITZVAT KRIAT SHMA B'ZMANA (for the sake of saying Sh’ma on time) before we begin. The Sh’ma is presented in Torah font and with TROP for those who prefer reading it that way. Even if you don’t read the Sh’ma with TROP, the TROP helps by indicating which syllable gets accented. Towards better Davening and Torah reading Column #22. The contents of this weekly column are based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading. We've met two kinds of dots inside letters: The DAGESH KAL appears only in the letters BEGED-KEFET and indicates that a BET is a B rather than a V, that a PEI is P rather than F, that a KAF is K rather than the second CH in CHACHAM. (The first one, of course is sounded differently, but don't ask most Ashkenazim to demonstrate the difference.) Same for GIMMEL, DALET, and TAV - even if the distinctions have been corrupted or lost. We've covered DAGESH KAL in past columns. Then there is the MAPIK in a HEI, which indicates that it shall be sounded (aspirated) rather than be silent. Let us focus on the other DAGESH, the DAGESH CHAZAK. It usually does not appear in a letter at the beginning of a word, nor after a SH'VA NACH, but rather after a vowel. It indicates that the letter should get extra emphasis, and a dual function. Let's take a look at T'hilim 130 (which we say so often, unfortunately). SHIR HAMA'ALOT, MIMA'A-MAKIM... The MEM in HAMA'ALOT has a DAGESH CHAZAK in it. The MEM is emphasized and it is as if there are two MEMs: one with a SH'VA NACH closing off the first syllable, HAM, and a second MEM with a PATACH making up the second syllable. The pronounce this correctly, one has to linger fractionally on the MEM. The next word has two DAGESH CHAZAKed letters. The second (of four!) MEMs, and the KUF. Start with a light MEM and then a heavy one. MIMMA'AKKIM. Slight extra stress on the KUF. Many times, a BEGED-KEFET letter will have a DAGESH CHAZAK. It behaves like a DAGESH KAL and a DAGESH CHAZAK. SHABBAT. The dot in the BET is a DAGESH CHAZAK. But it also makes the BET a BET, rather than a VET. In addition, it calls for emphasizing the BET. SHAB-BAT. Occasionally, there is a DAGESH CHAZAK at the beginning of a word. The most common pasuk in the Torah, And G-d spoke to Moshe saying. ...EL MOSHE LLEIMOR. Emphasis on the LAMED - it has a DAGESH in it. ALEF, HEI, CHET, AYIN, and REISH do not get DAGESHes, ever. (Okay, almost never. There are rare examples of ALEF and REISH with a DAGESH in Tanach.) Most people don't distinguish in their pronunciation between a letter with or without a DAGESH CHAZAK. Some do. And when you hear it in Torah reading, it is an extra pleasure to the ear. Once in a while, though, we come across words whose meanings can change because of a letter that's supposed to be emphasized and isn't... or vice versa. MINIM, as in HAL'LUHU B'MINIM V'UGAV (T'hilim 150:6) has a DAGESH in the NUN. It should be emphasized. B'MINNNIM. MINIM without the DAGESH in the NUN means types, species, etc. MEICHAMATO means from his anger. The second MEM is not emphasized, because it has no DAGESH. But look in T'hilim 19:7 (its in P'sukei D'Zimra of Shabbat). ...V'EIN NISTAR MEICHAMMATO. Nothing is hid from its heat. The definitive HEI (when it is PATACHed) puts a DAGESH CHAZAK in the following letter. SHOMEIR, guardian. HASHSHOMEIR, the guardian. As in the description of G-d in T'hilim 146:6. HASHSHOMEIR EMET LA'OLAM, G-d is the keeper of truth forever. Emphasize the SHIN. On the other hand, the questioning HEI is voweled with a CHATAF-PATACH and does not put a DAGESH in the next letter. When G-d asked KAYIN about HEVEL, his snappy answer was, Am I my brother's keeper, HASHOMEIR ACHI ANOCHI? The SHIN is not emphasized. The meaning of the words change with an emphasis or lack of one. This same situation shows up more obviously in HABEIN, the son or as in HAVEIN YAKIR LI EFRAYIM, is this the son... Its a question, not a statement. Makes a difference. But in this case, the lack of a DAGESH gives us VET. Parsha Pix The CALF was the first of the one-time special korbanot of opening day of the Mishkan (following the seven inauguration days). The RAM was also part of those EIGHTH DAY korbanot. 8=8 means that the 8th day of SHMINI was the 8th day of Nissan. That is one opinion. The other opinion is that it was Rosh Chodesh, as in 8=1. The negation circle over the wine represents the "rules of conduct" for kohanim upon entering the Mikdash. The fire is the fire, the one that should have been used by Nadav and Avihu... but wasn't. Sheep, duck, and bass are examples of kosher animals, hence the check mark (a.k.a. vee). Camel, ostrich, and shark are non-kosher counterparts of the kosher trio, hence the x. The Havdala candle represents the repeated theme in the sedra that a major purpose of many of the mitzvot presented is to distinguish - between sacred and profane, between tahor and tamei, etc. That leaves the two graphics in the upper-left. Take them as PPPs. TTRIDDLES... are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. Some TTriddles are also presentedfor call-in solution on Torah Tidbits Audio (Arutz-7, Thursday night). The best solution set submitted each week (there isnt always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal
Last week's (TZAV, HAGADOL,PESACH) TTriddles: [1] Ezra, Chananya, Chalafta [2] 39, Who knows 39? (answer related to Pesach) [3] man, incense, donations, wood Plus 3 elements of the ParshaPix: [4] The sedra’s Who Knows 5? [5] The turtle who can’t spell [6] CHAYEI ADAM And the envelope please... [1] After you read the solution, believe it that someone got this one. YYW. He’s good! Targun Yonatan ben Uziel says that Mal’achi (from where the Haftara of Shabbat HaGadol comes) was Ezra HaSofer. (Other commentaries mention that the identity of Mal’achi is in dispute. For this TTriddle, he’s Ezra.) In 3:16, Mal’achi, a.k.a. Ezra says, AZ NIDB’RU YIR’EI HASHEM... This pasuk is quoted by two different Tana’im in Pirkei Avot, both in the third chapter. R’ Chananya ben T’radyon quotes it to support his statement about two people who sit together and share Torah between them. R’ Chalafta ben Dosa quotes it to support a similar statement about two who sit and concern themselves with Torah. This causes the Divine Presence to descend upon them. [2] 39 - who knows. 39 - I know. 39 are the people who receive Aliyot to the Torah during the whole holiday of Pesach (in Eretz Yisrael). Take this year, for example. First day Yom Tov, 5 + Maftir. Friday Chol HaMoed, 4 people. Shabbat Chol HaMoed, 7 + Maftir + another 3 at Mincha (that’s 11). 21 so far. Sunday, Monday, and Tuesday Chol HaMoed - 4 each day; that’s another 12. 33. And on the last day of Pesach, another 5 + Maftir makes 39 people to get Aliyot. [When the first or last day is Shabbat - both are possible - there are 11 for the Shabbat Yom Tov and 6 for the Sunday or Friday Yom Tov. 4 each for the 5 days of Chol HaMoed adds another 20 to bring the total only to 37. In Chutz LaAretz, the 8th day makes some more possible totals.] [3] The first word in this TTriddle probably misled attempted solvers and made the possibility of solving it much lower. The first word is not man, as in male human being, but man as in manna. It was collected daily BABOKER, BABOKER - in the earlier part of the morning (before it "melted” in the sun). The phrase BABOKER BABOKER appears only 4 times in the Torah (many more in the rest of Tanach). The incense was offered on the Golden Mizbei’ach by the Kohen Gadol BABOKER BABOKER. The donations from the People to the building of the Mishkan were brought in great abundance BABOKER BABOKER (this time it probably means every morning, rather than early in the morning). And in TZAV we find a kohen clearing the ashes from the fires of the Mizbei’ach and placing new wood thereon... BABOKER BABOKER. [4] In the Hagada, 5 are the books of the Torah. In Parshat Tzav, 5 are the different Torahs of the types of Korbanot. ZOT TORAT HA’OLAH, V’ZOT TORAT HAMINCHA, ...CHATAT, ...ASHAM, ...SH’LA- MIM. There is a sixth, but it is MILU’IM, which is a SH’LAMIM, so really there are 5. [5] The turtle can’t even spell in the TTriddle about him. Mispelled turtle in Hebrew is the name of the sedra - TZAV, TZADI-VAV, rather than TZADI-VET, the correct spelling of turtle. [6] Which brings us to the CHAYEI ADAM, pen name for R’ Avraham Danzig (1748-1820). He wrote other works including ZICHRU TORAT MOSHE, whose name comes from the Haftara of Shabbat HaGadol and answers this TTriddle. YYW once again has submitted the best set of solutions to this week’s TTriddles, including another answer to [2] Who knows 39? 39 is LAMED-TET or TET-LAMED which spells TAL, which we pray for on, and beginning on, Pesach. Special mention of RHM who came up with another Pesach-related 39. Cohen-Halpern matzot (and maybe others, but she counted and I checked this brand), have 39 holes per row of holes. (15 rows, by the way, and 15 matzot in a 1/2 kilo pack.) This week's TTriddles: [1] Scolapacidae are and have them [2] Parshat HaShavua for $200: Piano & Helsinki Plus the two items from the ParshaPix. Israel Center Notes: Re: The Israel Center and Torah Tidbits Torathon 5762 Previously, Torathon has taken place either pre-Purim or pre-Pesach. This year we have decided to schedule this special Torah event after Pesach - 3 weeks after, to be specific - to give us an opportunity to examine and explore some topics that we usually don’t have the opportunity to do at an earlier date. So mark your calendars for...THU-FRI, April 25-26, 13-14 Iyar • 8:30am (THU) -11:00am (FRI) We are planning some shiurim in Hebrew In addition to the full schedule of shiurim in English, we are planning some Hebrew shiurim as well. Topics will include Pesach Sheni, Lag BaOmer, S’firat HaOmer, Jerusalem, Yom Yerushalayim, Shavuot, Bikurim, Yom Tov... and more. We are also planning to get the journal out for Torathon day. It will have 2 interesting and useful sections: one with Kiddush and Havdala throughout the year; the other with a unique bencher with Ashkenazi and S’faradi versions side by side. This will not only be useful for benching, but it will allow people to see and learn from what “the other half” does. This, in addition to the section for ads and dedications. A major mailing has already gone out with journal ads details. We hope you will respond well so that Torathon 5762 can be a true Yissachar (Torah learning) - Zevulun (financial support) venture. NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political or halachic opinions of its advertisers, nor to we guarantee their quality of service. ITEM We have two summer programs for teens. We have a Kollel Program in Kharkov (that’s in the Ukraine, by the way) for boys 10th to 12th grade. Watch future issues of TT for the dates of the Kollel and other details. NCSY CAMP Imagine… 13 glorious days living, learning, dancing, swimming, camping, hiking WHO? 6-11 graders - boys/girls, SEPARATE CAMPUSES WHEN? TUE-SUN, July 2-14 WHERE? Keshet, Ramat HaGolan WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, sports, overnights... & more Safety precautions and procedures per Ministry of Education and Chevra L’Haganat HaTeva Per person2600NIS For more information and registration, call the Center 02-5667787, then press 0 The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law There is a registration fee of 200nis per case No other charges for this service Please call 566-7787 ext. 204 for further information We have forms for two types of cases: Those where both parties agree to submit their dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. The first 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 packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight, you get a human; other times, leave a voice- message OU Kashrut in Israel office at the Center: 5667787 Israel Center Cafe After nourishing the soul, come nourish the body serving coffee, sandwiches, toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna, soups... and more Located on the lower level of the Israel Center Hours: Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the Center premises Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, anda cold drinks (cans) machine on the first floor near the library. Jewish Computing For years, Torah Tidbits had been prepared almost completely using Dagesh. Over the last many months, Dagesh has become unreliable in its performance, especially under the newer versions of Windows. We have been slowly switching over to DavkaWriter, and are very pleased with the results. DW has many features that Word has and that Dagesh does not that have both enhanced TT and made the preparation of its pages smoother. We're not all there yet, but we're working on it. Last issue's Pesach Pull-Outs were the first "serious" work we've done with DW. The Omer chart and Seder of the Seder sheet were much easier to produce (still a lot of work and time) than with Dagesh. In addition to DW's many features, it also has a built-in database of the whole Tanach and all of Mishnayot. Full NIKUD for both, and TROP for the Tanach. These databases and the ease of handling them with DW have proved very useful. The Parsha booklets for Shabbatonim is but one example of the good use we've put them to. Most of the Jewish graphics that appears in TT is (and has been for quite a while) from Davka, as well. We highly recommend both DW and Davka Judaica graphics for anyone who works in both Hebrew and English in any kind of Jewish context. Davka's man in Israel is Alan Rosenbaum. You can reach him at (02) 991-2718. On another note... If you have a PalmOS handheld device (Palm, Visor, Sony), and you have Hebrew and Luach from Penticon or Calanit, you can download and install the "Omer" application for FREE! This displays the correct nightly text for saying the Omer, will beep an alarm if you wish to remind you to say the Bracha, and keeps track of your counting in a chart. For more information see Penticon's web page: www.penticon.com/products/omer.html TIYULIM and SHABBATONIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus. Report: Shabbat HaGadol at the Israel Center This Shabbat was a wonderful blend of Torah (Shiurim, Drashot, Divrei Torah, Verbal Tidbits), good davening, delicious food, and pleasant camaraderie. In addition to the 60+ participants, we had quite a number of “locals” join us for davening and shiurim. Our scholar-in-residence, Rabbi Eddie Abramson, not only gave three terrific shiurim, but his davening was a pleasure to listen to, too. Look for more announcements of our next Shabbaton in the upcoming issue of TT Tour of the Old City Wednesday, April 10 - Yom R'vi'i, 28 Nissan, 12:00-4:00pm Old & New in the Battle of the Old City From British Mandate Riots to Today's Matzav Guide: Bracha Slae Festive Erev Erev Rosh Chodesh Luncheon at Ateret Kohanim Kesten Simcha Hall Mabat 2000 - special private viewing of the Old City security center at the kishle police station with 300 closed circuit cameras - first time this has been done Many unusual sites and spots in the Old City that you've never seen Coordinated with the Jerusalem Police • CALL IMMEDIATELY TO RESERVE 75NIS (members; non members add 5NIS) Save these dates... Lag BaOmer Tiyul - Tuesday, April 30th Thursday, May 2 - Tiyul in memory of Chaim Mageni z"l (Wed. May 1, 8:00pm - Memorial tribute to Chaim Mageni z"l at the Center) Eilat • Come and join us for a 4-day 3-night tiyul to Eilat at the luxurious, majestic, prestigious, brand-new Royal Garden Suite Hotel A tropical paradise of leisure & pampering Each suite includes spacious elegant new rooms, refrigerator, toaster, kettle, 2-burner stove, TV, and more Sunday to Wednesday, April 21–24 Depart Sunday 8:00am - return Wednesday, 6:00pm 1100¤ per person double occupancy (non members add NIS 100) includes suite, bus, guard, entrance fees Meals at Mehadrin Royal Class Restaurants •H/B RESERVE IMMEDIATELY BEFORE WE ARE SOLD OUT Sea World Oceanarium, Underwater Observatory, Jules Verne Glass Boat, Aerodium, Mt. Hizkiyahu, Yotvata Complex, Hotel-Hopping, Texas Ranch, Tour the borders, Solar Energy Systems, Ramon Crater Visitors’ Center, Hai Ramon Animal Observatory, Dead Sea Works... and more Air-conditioned luxurious bus accompanies us throughout the entire trip Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets Come into the Center or call with your credit card number and make your reservations TODAY! • Program subject to change KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU - in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Travel Desk Specials For reservations at the hotels listed below or any other Israeli hotels, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accomodate you with any of your requests. Neptune, Eilat Valid April 7-11 (the week after Pesach) 370NIS per couple per night H/B, no min. stay Dan Pearl, Jerusalem Valid April 5-30 - Midweek 645NIS per couple per night H/B Dan Pearl, Jerusalem Valid April 5-30 - Weekend SHABBAT (Friday night) 775NIS per couple F/B Dan Pearl, Jerusalem Valid April 5-30 - Weekend Special two-night weekend package: Thursday and Friday nights -or- Friday and Sat. nights 1165NIS per couple - B/B for the "other" night; F/B for Shabbat Ruth Rimon Inn, Safed midweek April 7-18, April 21-25 395NIS per couple H/B per night (no min. stay) 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! Dear TT reader, If you've used the Travel Desk for hotel arrangements, we'd like to hear some feedback from you. Thanks It's not too soon to plan for Shavuot; don't miss out! • The Israel Council of Yisrael Hatzair ! the OU Israel Center are pleased to present... SHAVUOT 5762 4 nights, 5 days at the Lavi Kibbutz Hotel Wednesday to Sunday, May 15-19 Tikun Leil Shavuot • Simchat Yom Tov • Oneg Shabbat Scholar-in-Residence: Rabbi Emanuel Quint Mehadrin Kosher cuisine • Picnic lunch en route All meals from Wed. dinner thru Sunday breakfast • Rich & varied menu in honor of Shabbat and Yom Tov Indoor swimming pool • Tiyul Thursday morning Price: 1420NIS ($310) p.p.f/b (dbl. occ.) - members Non-members - 1470NIS, ($320) Add 280NIS for single supplement Leave Wednesday 9:00am, return Sunday 5:00pm Round-trip transportation, pick-up at Israel Center, 22 Keren HaYesod "The Pinsker", 22 Pinsker Call Yisrael Hatzair to reserve: (02) 623-1361 (make checks payable to Yisrael Hatzair) Mail to: Yisrael Hatzair • P.O.B. 7306 Jerusalem 91072 The Back Page of TT513 "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 SHABBAT DAY One year ago, we started a Shabbat Afternoon Shiur at the Israel Center. Launching our second year, this Shabbat IY”H, Parshat Sh’mini, 24 Nissan, April 6th, 5:00pm, with the first chapter of Pirkei Avot isRabbi Emanuel Quint Refreshments • Mincha follows shiur MOTZA'EI SHABBAT Motza"Sh, April 6th, 9:30pm - Rosh Chodesh Shiur of the Month: From Yom HaSho'a to Yom HaAtzma'ut to the "Matzav" to? • Phil Chernofsky SUNDAY Note: The Taste of Beauty fashion forum will not take place at this time 9:30am (women) •Mystical Insights into the Months of the Year • Golda Warhaftig 10:30am (women) Let's really learn some Chumash • Tonia Frohwein 11:30am (men & women) Parshat HaShavua • Shprintee Herskovits Men who are looking to do some serious learning... Shiur in Arvei P'sachim by Rabbi David Zitter, 10:00am, SUN-THU Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU (after Pesach) Shiur in Kiddushin by Rabbi Hillel Ruvel, 4:30pm, SUN-THU (Maariv follows) All shiurim take place in the Israel Center's Ganchrow Beit Midrash one flight up Sundays 7:30pm • Jewish Values Education Institute • Do you have questions? • Do you have doubts? Are you seeking the truth? Open to all topics, feelings, questions, doubts, beliefs, and needs from a loving, open, Torah perspective No lecture or criticism - Only acceptances, respect & response • Dr. Daniel Stolper , A psychologist, a rabbi, but mostly a person Sunday, April 7, 7:30pm • Financial Management Seminar (see below) Sunday, April 7, 8:00pm • Paretning and Grandparenting in these troubled times with Rabbi Natan Loes-Cardozo • Gila Manolson and Drs. Deborah & Michael Tobin MONDAY 9:15am • Excursions into the World of Nevi'im (the Prophets) NEW topic: Mrs. Pearl Borow 10:30am (men & women) • Rambam's 13 Principles • Rabbi Zev Leff 11:36am (women) • Strengthening your Emunah & Bitachon from Torah Sources • Aviva Nissim Monday, April 8, 7:30pm Financial Management Seminar • See Below Monday, April 8 - Marriage Enrichment Series with Dr. Michael Tobin, call: 052869905 for more info.• (pre-reg) 8:00pm • Curing the Jewish Heart • Lecture series by Am Segula on Lessons from History and Zionsim Leil Yom HaSho'a Program • Monday, Eve of the 27th of Nissan, April 8th - 8:00pm Live, Remember, and Tell • Come and hear a remarkable story of survival by Lea Kaufman, Hidden Child Survivor of the (Romanian) Holocaust TUESDAY 9:00-9:50am Like Mother, Like Daughter? • Dr. Hayim Abramson 9:55-10:45am Jewish Concepts, How to Say them in Hebrew • Dr. Hayim Abramson 10:50-11:40am Parshat HaShavua R. 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 Tuesday, April 9th - 8:00pm • S'firat Ha'omer - Kabbalistic bridge between Pesach & Shavuot with Rabbi Efraim Sprecher Writing Your Personal Memoirs Those interested in signing up for the next "round" of this workshop - beginning May 7th - call 993-1205 or 566-7787 ext. 204 WEDNESDAY 9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber 10:30am Break the Fear Habit... And Live! with Alan Romm P.C. 3:00pm Women in Tanach with Pearl Borow MASK - Mothers & Fathers Aligned Saving Kids - J'lem Chapter - Israel Center - Dr. Judy Belsky,Facilitator • Join us on WED April 10th, 6:00pm at a special M.A.S.K. meeting with guest speaker Chaim Winter, CSW, CASAC, MFT, MASK group facilitator 8:00-10:00pm • Aliya Counselling with Miriam Bass 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: Rambam's Approach to Korbanot Ramban's Commentary on the Torah and its Wellsprings Now studying: G-d's Ongoing Melacha & the Celestial Shabbat with Rabbi Chaim Eisen • alternating topics Wednesday, April 10th - 8:30pm • Living with Teens; Creating a loving relationship • Rachel Frumin THURSDAY in the morning Shiurum while you fold; Parshat HaShavua and/or the Calendar various presenters 10:30am SLIM FOR LIFE, Libby 651-8061 Elisheva 999-6479 No obligation for the first session Male Choir Rehearsal Thursdays at 7:30pm Led by Yisrael Shwarzstein Songs by Rosenblatt, Lewandowski, N. Shemer, Carlebach 8:00pm The Book of Yehoshua with Reb Yosef Schreiber Torah Tidbits Audio with Phil Chernofsky on Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm, or anytime on www.israelnationalnews.com FRIDAY 9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen Financial Resource Network Box 31066, Jerusalem, Israel • ClientAdmin@FinancialResource.Net • Phone/Fax: (972-2) 6274-316, 580-7013 Financial Management for Very Uncertain Times. Wealth management workshops at the Israel Center, April 7 & 8 Hosted by Mark van Gelderen, and the Financial Resource Network staff All meetings at the (new) Israel Center, 22 Keren Hayesod Street, Jerusalem Cost: 30NIS for both, 20NIS per seminar – pay at front desk Please pre-register at any of the numbers given above or 566-7787. I. Financial Success Workshop: Sunday, April 7th, 7:30pm Sophisticated Management Techniques for Olim and Tourists • How the very wealthy maintain their financial affairs to live internationally while legally avoiding major taxes and costs. And you can do the same at low cost. • International taxation, money management, legal issues, investment and estate planning is simpler than most people dare believe. • How to successfully live in Israel taking advantage of the savings, investment, taxation and other advantages of living here. Mark van Gelderen and attorney D. Fein will provide an overview of relatively simple and affordable methodologies for protecting and managing your wealth. II. Portfolio Management Workshop: Monday, April 8th, 7:30pm Six very low risk investments that can give high returns for uncertain times • Investments with AAA capital guarantees so you can never lose and get much higher returns than keeping money in the bank, without any additional costs and lower risk. • 2 ways to do retirement-type investment portfolios that are guaranteed to never take a loss. • Get returns on an investment as low risk as a government bond but with twice the return. • Put your lot in with the master investors, with as little as $5,000. • Buy funds that hardly ever show significant losses and always are updating to find the best investment managers at no additional costs. • How to wrap your investments in low cost shelters from taxes and confiscation. For experienced investors as well as novices. Get a survey of the best investment techniques from a veteran financial advisor. Use proven methodologies, which you can do yourself. Simplify your life and succeed at the investment game. Mark van Gelderen & staff. Avrom Silver Jerusalem College for Adults Fall Program 5762 (2001 - 2002) At the Israel Center Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler 10:15am, Parshat Hashavua with Rabbi Dr. Sholom Gold 11:30am, A Study of the Haftarot with Esther Kitov Wednesdays 9:00am, Studies in Maimonides: Rabbi Macy Gordon 10:20am • T'Hillim - The book of Psalms • Rabbi Dr. Sholom Gold All JCA classes - 20NIS per class (payment is separate from Israel Center classes) Also on TUESDAYS at the CENTER Two Tuesday morning classes at the Israel Center by the Yad Yaakov Center for Jewish Education Separate fees. Call (02) 652-4601 for further information 9:00-10:30am The Journey of the Soul in Biblical Stories Rabbi Yosef Leibowitz 10:30-11:30am Rambam's Shmoneh P'rakim (8 chapters) Rabbi Yosef Leibowitz Upcoming at the Israel Center Smoking Cessation Program beginning April 7, Call 5667787 x 204 for details Sunday, April 14 - 8:00pm • The Real "First Aliya" - Correcting Official Zionist History • Moshe Kohn, J.Post BEREAVEMENT COUNSELOR TRAINING 3 month course (12 weekly sessions)beginning Monday, April 15 for Adult and Teenage Volunteers of KIDS FOR KIDSLimited Space • Must Register • K4K Office, 628-1987 or 055-753-613 Cosponsored by NCSY/Israel Center & Kids-4-Kids Youth Organization for the Recovery of Young Victims of Terrorism OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center Yitzhak Fund, President 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 [The
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