Halachic Times for Jerusalem Israel Summer Time - a.k.a. Daylight Savings Time
Correct for TT #514
Ranges are for THU-THU, 29 Nissan - 6 Iyar, April 11-18
Candle lighting - 6:30pm (Earliest (Plag) - 5:46pm)
Havdala - 7:46pm (Rabbeinu Tam - 8:22pm)
Earliest Shacharit 5:25-5:16am
Sunrise - 6:16-6:08
Sof Z'man Kri'at Sh'ma 9:27-9:23am (8:41-8:35am)
Sof Z'man Shacharit - 10:32-10:28am (10:01-9:56am)
Chatzot (halachic noon) • 12:40-12:38½pm
Mincha Gedola (earliest Mincha) 1:13-1:12pm
Plag Mincha 5:45-5:48½pm
Sunset 7:10-7:15pm (7:05-7:10pm)
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...
With the Molad of Iyar on Friday afternoon, first opportunity for Kiddush L’vana is Monday night, April 15th. 7-day people and Motza”sh people will have their first and best op on Motza”sh April 20.
This Friday-Shabbat is Rosh Chodesh. Omitting Yaaleh V’Yavo in Amida requires repeating, except for Maariv (either one). One does not repeat benching if YV was omitted.
Because of the tunes used in shul on Rosh Chodesh (and Chagim), one should remember to wait until the Chazan finishes his bracha before answering AMEN. (No matter how long he stretches the ending.
It is proper to answer the Chazan’s HODUs with HODU LASHEM KI TOV KI L’OLAM CHASDO, rather than sing along with him. Humming along is a better idea.
We read/learn the second perek of Avot.
A Halachic Perspective on Emuna
Rabbi, may I eat chocolate with LIFTIT on Pesach? Rabbi, can one put cold food on a hotplate on Shabbat just to warm it a little? Rabbi, if I said Tal U’Matar, do I have to repeat the Amida? Rabbi, Is there an interest problem with paying a higher amount in installments? Rabbi, can I take a haircut on Friday, Rosh Chodesh Iyar?
Common questions that Jews – specifically committed, observant Jews – will ask a rabbi. How about these: Is it okay to be angry with G-d? Can we say that G-d gave the Arabs a free-hand with us? Is He is controlling what is happening to us now?
Do people ask these kind of questions to their rav? Unlikely. But we should. Belief in G-d is a mitzva among the 613 (according to Rambam, the Chinuch, and others). Belief in G-d can be viewed as more than a “regular” mitzva, but it is important to be able to look at it (sometimes) “simply” as a mitzva. Viewing it this way, Belief becomes subject to halachic scrutiny. And should be one of the areas of Jewish Life and Practice which we ask questions about. And we then can relate to the answers. Let’s say that a person has been thinking and feeling lately in a way that he is told is problematic. Perhaps the thoughts contain elements of K’FIRA, denial of G-d or His traits.
Being told by a rabbi you trust that a food that you are eating may be non-kosher, would hopefully lead you to stop eating that food. Being told that the use of a slotted spoon on Shabbat (for certain tasks) is forbidden would hopefully lead a person to stop using it on Shabbat.
Being told that one’s thoughts might contain “improper” elements should lead a person to change for the better. Probably, it won’t be as easy a change as with the other examples. Hey, you can tell me what to eat and what not to eat, but how can you tell me what to think and what not to think? Good question. For sure it is a harder challenge. But Torah, mitzvot, halacha, include what and how we think. So even if the job is harder, we know we have to work on it.
And there’s an added angle here. The mitzva to believe in G-d is not static, like eat matza. Bench after a meal. Say Kiddush. For those kind of mitzvot, there is a specific way to fulfill them, and we should constantly strive to do them better. But with Belief, every new thought and experience, brings us a new way to fulfill the mitzva. <mtc>
TAZ M’TZ both
of the 54 sedras 27th 28th
of 10 in Vayikra 4th 5th
lines in a Sefer Torah 128 159 287
Parshiyot 9 7 16
P’tuchot (open) 5 4 9
S’tumot (closed) 4 3 7
P’sukim 67 90 157
rank 48th 42nd
Words 1010 1274 2284
rank 48th 39th
Letters 3667 4697 8364
rank 48th 39th
MITZVOT 7+2 11+0 18+2
Tazri'a is a very small sedra; only 6 others are shorter
M'tzora has longer p'sukim than average, hence its rise in rank for words and letters
Tazri'a & M'tzora are combined in 12-month years and read separately in 13-month years
Rosh Chodesh is Shabbat either twice or three times a year. Average is 2.42 times a year. This includes a Shabbat-only Rosh Chodesh, as well as Friday- Shabbat and Shabbat-Sunday.
IYAR’s Rosh Chodesh specifically, can only be the Friday-Shabbat type of Shabbat Rosh Chodesh. This happens 28½% of the time, divided between Tazria- M’tzora 18% of the time (in 12 month years) and K’doshim 10½% of the time (in 13 month years).
Rosh Chodesh Iyar is always the two days of the week following the first day of Pesach. Rosh Chodesh Nissan was a Thursday this year, as was the first day of Pesach. Therefore, Rosh Chodesh Iyar is Friday- Shabbat.
(All of the above applies only for our fixed calendar. With a Sanhedrin, IY”H, the calendar will be more variable and less statistic-izable.)
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] indicate the mitzva-count of the Sefer HaChinuch
Kohen - First Aliya - 13+12+6=31 p'sukim - 12:1-13:23
Perek 12, the shortest in the Torah with 8 p'sukim, deals with "birth". A woman becomes "ritually unclean" following a (normal) birth - one week for a boy - and on the 8th day the boy is circumcised - and two weeks for a girl. This period of TUM'A is followed by a special "waiting time" of 33 or 66 days for boy or girl respectively, after which the mother is to bring the korbanot of a YOLEDET. The whole issue of the "ritual impurity of a woman having given birth" constitutes a mitzva , as does the bringing of the sacrifices . This portion of the Torah is also the source of the general prohibition of eating "sacred meat" while in a state of "ritual impurity" .
TAHARA & TUM'A To oversimplify: one aspect of the rules of ritual purity and impurity for a Yoledet (a woman who have given birth) is to show the sharp contrast between life and death. This can be seen in the Tum'a of a dead body, in the laws of Nidah, the rules of pregnancy, as well as the Yoledet. A woman's period signifies that life has not begun within her - there is TUM'A. A pregnant woman has life developing within her - TA'HARA. When that life emerges into the world, she is no longer carrying that extra life - TUM'A.
Another aspect of the procedures for the new mother is geared to help her recoup her physical, psychological and emotional identity and well-being.
After the parsha of BIRTH, the Torah moves on to the topic of NEGA'IM (various skin afflictions). The rest of Tazria and most of Metzora deal with this topic.
A person with an affliction that MIGHT be Tzora'at (in one of its many forms) is to be examined by a kohen (expert in the laws and identification of N'GA'IM, with a degree, perhaps, in dermatology as well). Under certain circumstances, the kohen might declare the afflicted individual a METZORA rendering him immediately ritually unclean. Or, a kohen might order a one week quaran- tine with an additional examination to determine the status of the individual, to take place on the seventh day of said quarantine. That second inspection can result in the person being declared "clean", or "Tamei", or an additional week of quarantine can be ordered.
A kohen must examine a case of suspected Tzora'at. He looks for changes in coloration of skin and hair, raised or sunken appearance of the blemished area, increase, decrease or no change in size, and other signs. Sometimes he declares immediate Tzora'at. Sometimes "ritual purity" is declared immediately, in which case a trip to the pharmacy for a salve might be the best thing. And sometimes a quarantine period is declared.
The expertise of a kohen in the area of Nega'im is both an art and a science. And more. Dozens of shades of white and other colors must be distinguish- able to the inspecting kohen. An error in perception of a white like the shell of an egg as opposed to the color of the thin membrane under the shell can make the difference between declaring the examinee Tahor or Tamei. Only certain times of the day are permitted for examining a NEGA, because of the different effects of light and shadow.
The laws of Nega'im are unbelievably difficult and complex. In addition to everything else, the kohen had to know the psychology of the cases and be sensitive to the personal situations of the afflicted. One example is that a new bride or groom is not examined by the kohen, so they cannot be declared TAMEI. That could spoil their moods.
A look at some of the Mishnayot in TAHAROT, even without going in depth, can give one an appreciation of what is involved in this topic. Once again, learning comes to the rescue and allows us to get "involved" in mitzvot even when they aren't active.
The Torah presents further details on what the kohen looks for when inspecting boils and similar afflictions on the skin. The elborate checking and time delays from inspection to inspection serve to give the afflicted person ample time for introspection. A NEGA on the outside mirrors a character blemish or a religious shortcoming on the inside. While the kohen examines the external, the Metzora does a thorough job of seeing his own inner being.
Why all the detail? Why are there so many different types of NEGA'IM? Perhaps it is because WE are all different. So many different types of people. So many different tempera- ments. So many different sins. And so many different personal reactions to our individual situations. We need to feel this individuality. It helps us be respon- sible for our own deeds. One imagines that the kohen-examiner played the role of counselor too. Maybe sensing a disturbed soul that needs TIPUL along with the NEGA.
Levi - Second Aliya - 5+11=16 p'sukim - 13:24-39
This portion discusses burns on the skin and different colorations within the affected area. Keep in mind that a blemish of any sort is NOT Tzora'at unless declared so by a kohen. It could look like Tzora'at, but it isn't unless declared "Tamei" by a kohen. In fact, two people can have identical signs and one can be declared a Metzora, the other not so. And the treatment of each case is completely different as a result.
This next portion deals with yet another type or two of N'GA'IM - sores on the head, neck, or face, and blotches on the skin. As was mentioned before, we are dealing here with a complex issue of a bridge between the physical and the spiritual. Or, to put it differently, of physical manifestations of spiritual problems.
To help understand this idea better, think of the following analogy: There are physical afflictions and psychological problems that people can suffer. Sometimes, each type is treated independently. But sometimes, a trained professional in the field will see the physical problems as manifestations of the psychological problems. And sometimes, vice versa. In those cases, it is very important for the professional to decide what gets treated and what will improve when the other does, even without special attention.
This was only an analogy, but this is one of the lessons, of Torah HaMetzora, the laws of N'GA'IM. The laws regard- ing the state of ritual impurity result- ing from Tzora'at constitute a positive commandment . In other words, we would be doing the wrong thing to ignore these laws and details. There is a specific prohibition of cutting the hair of a Tzora'at area on the body . Among other reasons, this would remove an important indicator for the inspecting kohen.
Let's run with the analogy. If a doctor feels that a rash on a patient who came to him might be the result of stress and tension in the workplace, then it would serve no purpose to merely treat the rash. In fact, the rash might clear up after some stress-reduction measures without any treatment of the specific rash. In the case of N'GA'IM, it would be prohibited to treat the NEGA with physical means. Welts, burns, blemishes, boils, etc. might go away after T'shuva and the Tzara'at procedures. How can a korban heal an affliction? How can T'shuva heal it? Same question as, How can psychological counseling cure asthma. But it can (sometimes) and so can all of the "remedies" in this week's sedra. Mind, body, soul - they are all connected and interrelated.
Shlishi - Third Aliya - 15 p'sukim - 13:40-54
Certain cases of baldness are discussed in the first part of this portion. Usually, baldness is just baldness. But occasionally, the skin that is exposed when the hair falls out is blemished in specific ways which might mean Tzora'at. A person who has Tzora'at, tears his clothes, lets his hair hang loose, and must announce in public that he is TAMEI. The proper conduct of the Metzora is a mitzva .
The rest of this Aliya deals with infection of Tzora'at on garments. Wool, linen, and leather are the materials that are subject to Tzora'at HaBeged. The laws of infected garments also constitute one of the 613 mitzvot .
R'vi'i - Fourth Aliya - 5+12+8=25 p'sukim - 13:55-14:20
The topic of "afflictions of garments" is continued in this Aliya. The fact that there is such a thing as an affliction of a garment tells us something. We are dealing with different ways that G-d communicates his "displeasure" with us, as individuals. Today, we might say, His communication is more subtle - but we must see it... and react appropriately.
When two sedras are combined, the "bridge aliya" is always R'VI'I.
The afflictions dealt with in Tazria are immediately dealt with by the procedures described in M'Tzora.
The main theme of M'tzora is the "ritual purification" of the one afflicted with Tzora'at, and certain other conditions that render a person TAMEI. These procedures constitute a positive mitzva . Two birds are to be taken, a ceremony is performed with them, one bird is offered as a sacrifice, and the other is set free. The person immerses in a mikve, he cleans his garments, and he shaves all the hair on his body . The rules of ritual immersion in general, come from this context .
The purification process is completed after bringing various korbanot, following a seven day period and the other procedures, as mentioned above .
[SDT] Notice how the M'tzora is isolated from others during the time he is ritually unclean. That gives him time to examine himself, his deeds, his thoughts. But as part of the process of purification, as part of the process of having a second chance in the world, he is ministered to by a kohen who becomes the first contact in his renewal procedure. There is a significant psychological factor in the area of N'GA'IM.
Chamishi - Fifth Aliya - 12 p'sukim - 14:21-32
A person who cannot afford the animals for the sacrifices, is to bring one sheep and two birds as his offering. The Torah describes the rituals involved in these offerings.
It is not important how much the sacrifice is worth on a dollars and cents basis (shekels and agorot), but what is relative to the means of the atoner.
Thus ends the section of the Torah dealing with afflictions to the individual. ZOT TORAT... this is the body of law of one afflicted who cannot afford the full set of korbanot.
Shishi - Sixth Aliya - 21+19=40 p'sukim - 14:33-15:15
The Torah next discusses Tzora'at that can afflict a person's house. This can only be in the Land of Israel, in a house made of specific materials, and under specific conditions . Once again, it is the kohen who makes the determina- tion as to whether Tzora'at does exist, or a professional house painter should be consulted. In the case of a "house plague", there are procedures to be followed and purification processes, including korbanot to be brought.
[SDT] Not only does a person's body contain elements of spirituality, but even him home - specifically in Eretz Yisrael. Although we do not "practice" this whole topic today, the lessons of the bridge and connection between the physical world and the spiritual one should not be overlooked. A person whose home is a meeting place for Torah scholars, a launching pad for acts of charity and kindness, a training ground for a new generation of sensitive, feeling, enthusiastic Jews, such a home cannot be infected by spiritual plague. A home devoid of spirituality is a prime target for Nig'ei HaBayit. In this case, it is not the anti-rust and anti-mold paint that makes the difference. It is the values that a Jew lives by and their effect on the next generation.
This portion begins with a summary of different types of NEGA'IM.
Next the Torah speaks of the status of a man with an "unnatural discharge" (probably a form of venereal disease). In such cases, the Torah view matters as a combination of physical symptoms with spiritual causes - in the case of "Zav" and "Zava", most probably attributable to sexual misconduct. The one afflicted is himself "Tamei" as well as causing other people and objects to become "ritually impure" through contact, both direct and indirect . The one afflicted, must bring special korbanot after a purification process .
Sh'vi'i - Seventh Aliya - 13+5=18 p'sukim - 15:16-33
There is also a "ritual impurity" (of a lesser degree - one-day type) in cases of normal seminal emissions .
A menstruating woman is "ritually unclean". This is counted as a positive mitzva ; its negative counterpart is in the next sedra.
A woman with an unnatural discharge has a specific set of rules. In the case of a Zava, there are differences in her status depending upon how many sightings of blood there are, and how frequent. These rules and procedures constitute a mitzva .
Generally, when there is a rich man's korban and a poor man's korban for the same situation, if a rich man brings the less expensive version of the korban, he fulfills his obligation, after the fact. Tzora'at is an exception. If a rich man brought a poor man's offering, he has not fulfilled his obligation.
The requirement of the korbanot at the conclusion of the period of impurity . The people of Israel have a great potential for attaining spiritual heights. They have an equally great potential for descending to low levels of spiritual impurity.
The last 3 p'sukim of the sedra serve as a summary to the topics of ritual purity and impurity and present the challenge to the Jewish People to rise above mundane physical existence by scrupulously avoiding "impurity".
The son of the Nodeh B'Yehuda explained why beautifully. One of the causes of Tzora'at is stinginess. Even the term in our Vidui can be seen as a play on words - TZAROT AYIN. If a rich man brings a poor person's korban, in this case it is an indication that he hasn't healed. The korban cannot bring atonement.
Maftir (second Torah) - 7 p'sukim - Bamidbar 28:9-15
Chapters 28 and 29 in Bamidbar (Parshat Pinchas) deal with the daily and Musaf korbanot (sacrifices) in the Mikdash. The Musaf of Shabbat is two p'sukim long. Minimum Torah reading portion is 3 p'sukim, and that is why we do not read Shabbat's Musaf on a weekly basis. Since the 2 Shabbat p'sukim are followed by the five that deal with Rosh Chodesh, both portions are read for the Maftir on Shabbat Rosh Chodesh. Notice that the Musaf of Shabbat is an expanded version of the weekday sacrifices and Rosh Chodesh's Musaf is like those of the Chagim. Makes sense when you think about it. Six days... and on the 7th - Shabbat is one of the days of the week and the unique one among them. The Chagim belong to the Jewish calendar, which is based on the months and Rosh Chodesh.
Haftara - 24* p'sukim - Yeshayahu 66:1-24
The special Haftara for Shabbat-Rosh Chodesh is the last chapter of the book of Yeshayahu, and it preempts the regular Haftara of the weekly Parsha (usually). The obvious reason for the choice is found in the next to the last pasuk, which mentions both Shabbat and Rosh Chodesh. This pasuk is reread after the last pasuk, so that the book of Yeshayahu - and this Haftara - can end on a bright note. This chapter, as all chapters in Yeshayahu from 40 and on, contains a message of consolation.
Specifically, this chapter tells us that G-d cannot be contained in the physical Mikdash, nor is He interested in sacri- fices that are not offered with sincerity. This message is appropriate all the time, and the association with Shabbat - week in and week out - Rosh Chodesh - month in and month out, fits well.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 131 (part two) • Right of First Refusal
In the last lesson we began our discussion of the right of first refusal with the comment that the requirement to comply is under the rubric of acting lifnim mishurath hadin, that is to act beyond the requirements of the law. As in all cases dealing with money, Hashem wants us not only to deal with our fellow man in an honest and considerate manner, but even more than that, to do more than the law may require of us. To sell a parcel of land to a person who is not an adjoining land owner when the adjoining land owner wants to buy the real estate at the same price, is to act in a manner that is not becoming to a person of Klal Yisroel. The adjoining land owner is deemed to have a greater interest in purchasing the adjoining land than does a person who does not own a piece of real estate adjoining the real estate being sold.
In addition to those cases mentioned in the prior lesson where the adjoining land owner has the right of first refusal to buy the real estate being sold by Reuven, there are other cases where the concept also applies. It will apply if the real estate is sold by Beth Din to Levi to foreclose a money judgment owed by Reuven to Levi. For example, Reuven owns real estate and Shimon owns the land adjoining. Reuven owes money to Levi and Reuven does not have money to pay the debt. Assume that Beth Din seizes Reuven’s real estate and gives it to Levi to satisfy the debt from Reuven to Levi. Levi now owns Reuven’s real estate. Shimon still has the right of first refusal to acquire the real estate that Levi obtained from Reuven. Shimon, if he exercises the right of first refusal to acquire the real estate of Reuven, must pay to Levi the amount of Reuven's debt, or the value of the real estate which Beth Din seized for Levi, whichever is lower.
The law is the same if Reuven sold his real estate to Shimon, who owns land next to Reuven’s, and then, Levi, the creditor of Reuven, seized the land from Shimon. For example, on January 1, Reuven borrowed $200 from Levi and a note of indebtedness was written and delivered to Levi that stated that the debt shall be repaid on March 1. Because of the delivery of the note of indebtedness to Levi, Levi now has a lien on the real estate of Reuven. If Reuven sells the real estate to a purchaser, and Reuven does not repay the debt to Levi, Levi can take from the purchaser the real estate that Reuven sold to the purchaser. On February 1, Reuven sells his real estate to his contiguous neighbor, Shimon. On March 1, Reuven fails to pay Levi the $200. Levi, pursuant to an order of the Beth Din seizes the real estate that Shimon purchased from Reuven. Levi now owns Reuven’s real estate. Shimon still has the right of first refusal to acquire Reuven’s real estate, since Shimon is still a contiguous neighbor of the real estate seized by Levi. The land is worth $100. The majority view is that Shimon must pay only $100 to Levi and obtain the real estate. There is another view that Shimon must pay to Levi $200 since to Levi the land is worth $200.
Assume that Reuven owns a parcel of real estate that he does not want his neighbor Shimon to acquire. Reuven sells his real estate to Aharon. Reuven in his sale to Aharon may stipulate that if Shimon, the owner of adjoining land exercises his right of first refusal, then the sale to Aharon is rescinded. He cannot stipulate that the sale to Aharon shall remain in effect and that Shimon cannot exercise his right of first refusal.
The law is the same regardless of the status of Levi, the third party. As for example, Levi is a great sage and Shimon is unlearned, Shimon, the adjoining land owner, may still exercise his right of first refusal. The concept of the right of first refusal applies even if Levi, to whom Reuven sells the real estate is related to Reuven (other than a son) or is a close friend of Reuven or Levi lives close to where Reuven lives, but is not a contiguous neighbor to the real estate that Reuven is selling. Even if Shimon is not related to or even friendly with Reuven, so long as Shimon owns land contiguous to the land that Reuven is selling, Shimon may exercise his light of first refusal.
An interesting situation in which there are opinions both ways regarding the right of first refusal. Reuven and Shimon are owners of a condominium building, Reuven owns the upper floor and Shimon owns the lower floor. Levi owns the contiguous attached house. Reuven desires to sell his floor to Levi. There are authorities both ways as to whether Shimon may exercise a right of first refusal against Levi. The decision is dependant upon whether Reuven and Shimon are deemed to be co-owners of the house or just contiguous neighbors? They may be deemed to be co-owners since they each have an interest in the land beneath their house. If they are deemed to be co-owners, then the rights of Shimon are greater than those of Levi.
All of these laws dealing with the right of first refusal apply if Reuven is not damaged by Shimon’s exercise of the right of first refusal. However, there may be a situation where Levi has strong financial ability, and Reuven permits Levi to pay the purchase price over a period of time. Shimon, the adjoining land owner, on the other hand, is not in a strong financial position to pay off the purchase price over the same period of time. Beth Din may determine that Shimon may have to pay the entire purchase price to Reuven at once rather than receive the same terms as are given to Levi. If Reuven grants Levi terms and Shimon has at least the same financial position as does Levi, Shimon may avail himself of those terms. The burden of proof is on Shimon to show that he has at least equal financial ability so that Reuven can rely upon it.
As was stated in the last lesson, the law of right of first refusal forces a buyer of realty (and perhaps the seller) to do that which is right and benefits the contiguous neighbor. Therefore, it must be strictly construed against the interests of the contiguous neighbor since the halachah confers a benefit on him for the sake of doing the right thing. There are individuals and situations in which, if the law were to be followed, it would not be the right thing for the purchaser, Levi, and/or the seller Reuven. The halachah has exceptions to this law. If the facts of the case fall into one of the exceptions, then the law of right of first refusal does not apply.
IYH, in the next lesson we shall see some of the situations where the right of first refusal does not apply.
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 email@example.com
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.
WASHING FOR BREAD IN A MILITARY CAMP
These tempestuous times, when so many of our fellow Jews are bravely fighting our enemies, are an appropriate occasion to study the meanings of mitzvot which apply specially in times of war.
The mishna tells us that the members of an army camp are exempt from washing for bread before a meal, but still required to wash afterward. (Eiruvin 17a.)
The Semag gives an interesting historical explanation. The mishna says that the soldiers are also exempt from making an eiruv for carrying; the gemara tells us exactly these two mitzvot, eiruv and washing, were instituted together by King Shlomo (Shabbat 14a). The Semag explains, based on Rav Hai Gaon, that there is a connection. The Jewish people were in an almost constant state of war until the reign of Shlomo; but when Shlomo's kingdom was established, "he had peace from all sides around" (Melakhim I 5:5; Semag beginning of Hilkhot Eiruvin).
In other words, these mitzvot are appropriate for a people who have known peace, and even then are obligatory only on those who are experiencing peace. We explained the connection to eiruv in a previous column (Vayakhel-Pikudei 5761); now we will study the connection to washing.
Washing hands has an interesting dual symbolism. It can denote either respect or disdain for the material world. We can explain this by a simple analogy. If someone is careful to wash their hands before they shake hands with us, we consider this a mark of respect. But if we notice that someone invariably washes their hands after shaking hands with us, we would probably be insulted.
Washing before and after meals has a parallel symbolism. Washing before meals, which is done because of the likeness of ordinary bread to holy teruma, shows respect and awe for our sustenance; washing afterwards, which is done because of the leftover uneaten salt and grime, shows our desire to cleanse ourselves from the debris and waste products (see column on Ekev 5760). One way we show this difference is that when washing before meals we elevate the hands (SA OC 162:1), whereas when washing afterwards we lower them (SA OC 181:5).
In all times and places, individual Jews are simultaneously involved in con- quering evil and in developing holiness. But the Jewish people as a whole go through different periods which relatively emphasize one or the other of these aspects. Until the time of Shlomo, the Jewish people were mainly involved in fighting evil, including eliminating idolatry from the land of Israel. But in the time of Shlomo, we had the opportunity to elevate ourselves above this conflict and devote ourselves to developing holiness, and this is the time when the Temple was built. (The opportunity was not necessarily ex- ploited in the ideal way by subsequent kings.) This is when the mitzva of washing before meals was established. (At least some aspects of it, as explained in the gemara in Shabbat.)
Likewise, a soldier in a war of Israel is devoting himself temporarily to the destruction of evil; afterwards (we hope very soon) the soldiers will be able to return to devoting themselves to building holiness through studying and observing Torah.
In the meantime, it is the mayim acharonim which symbolize the separa- tion from evil which have special meaning, more than the mayim rishonim which remind us of the sanctity inherent in our everyday being.
It is important to note that from the point of view of practical halacha, the Shulchan Arukh rules that the exemption from washing before meals applies only when there is danger involved in seeking (or using) water for washing, and not in any military situation (SA OC 158:8).
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 My son will soon be bar-mitzvah. He writes and does most things with his left hand but does many things with his right. On which arm does he lay tefillin?
A Mazal Tov. Your case appears straight-forward, although we request a list of things he does with each hand and those he does equally with both. Then we can give a final ruling. First, allow us to present a little background.
All agree that a “righty” lays tefillin on his left hand, but three sources are brought for this halacha (Menachot 36b-37a). Tanna Kamma says the word “yadchah” (where we are to fasten the tefillin) means the left arm. R. Natan learns from the “attachment of p'sukim” (hekeish), which compares the hand one uses to fasten the tefillin onto the opposite arm to the hand one uses to write a mezuzah. Most people write with their right hand and, thus, fasten the tefillin (with their right) onto their left arm. R. Ashi learns from the extra letter “heh” in “yadchah” (Shemot 13:16) that tefillin go on the "yad keiha"(weaker hand), usually the left. A “lefty’s” weak hand is the right.
A major machloket exists among the Rishonim about one who writes with one hand and does most other activities with the other. Sefer Hatrumah says to lay the tefillin on the overall weaker hand, without special emphasis on writing. R. Yechiel of
Paris says that one who writes with his right hand lays on his left arm even if he does everything else with his left (see Tur, Orach Chayim 27). Shulchan Aruch (27:6) brings both opinions, but he and the Rama favor R. Yechiel’s opinion to follow one’s writing. Thus, your case should be simple- your son puts the tefillin on his right arm.
However, despite the stature of Shulchan Aruch and Rama, some major poskim question their p'sak. It appears that the two opinions in Rishonim are based on two of the sources in the aforementioned gemara, one stressing writing and the other stressing general strength/skill. The Gra (OC 27) demonstrates that the majority of opinions follows Rav Ashi, that we place the tefillin on the overall weaker hand. Furthermore, the Bach (on the Tur, ibid.) argues on Shulchan Aruch’s understanding of R. Yechiel. The Bach says that R. Yechiel accepted both the source of “writing- fastening” and that of “the weak hand” and, only when one is a “lefty” in both regards, does he lay on the right. With a “twist” on this approach, R. Moshe Fein- stein (Igrot Moshe YD IV, 11) understands that one who writes with one hand but does most work with the other is deemed ambidextrous (sholet b'shtei yadav) and lays on the left arm (Menachot 37a). The exact parameters of sholet b'shtei yadav are not fully clear and, according to certain opinions and in certain cases, may cause one who considers himself a “lefty” to be treated like a “righty.” For example, there are different opinions about one who writes with both hands but prefers his left or one who writes script with one hand and prints with the other. So we ask for more detailed information and hope that the situation will turn out clear cut as, according to most poskim, there's no easy way to cover all bases.
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 firstname.lastname@example.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)
"And G-d had blessed Avraham in all things." (B’reishit 24:1)
Avraham our father was blessed with an abundance of ALL things.
Which ones? As it is written, "With
ALL your heart and ALL your soul and ALL your might." (D’varim 6:5)
How easy it is for the poor to trust in G-d, for who else can such a person trust?
And how difficult it is for a rich person
to trust in G-d, since one’s possessions cry out, "Trust in
Woe is us! The world is full of light and
mysteries both wonderful and awesome, but our tiny little hand shades our
eyes and prevents them from seeing.
Rite and Reason by Shmuel Pinchas Gelbard
When a male child is born, it is customary to invite one’s neighbors to one’s home on the Friday night before the BRIT for light refreshments. This mini-feast is called SHALOM ZACHAR (welcome to the male child). Among other items of refreshment, chick peas (a.k.a. chimtza, chumus, arbis, nahit, garbonzo, ceci, gram pea, and Cicer arietinum) are served.
Reason: The SHALOM ZACHAR comes in place of a thanksgiving meal in honor of the birth of the child. It is held on Friday night since “everyone is at home”.
Reason: It is similar to a condolence visit with the newborn infant who mourns over the Torah he forgot upon his birth. This is also a reason for chick peas, a food eaten by mourners.
Reason: In some places, it was customary “that whoever circumcises his son or brought his son or daughter to the CHUPA would be reconciled with all his enemies. He summons them to eat and rejoice with him so that they bless him and not the opposite. The entire congregation, the elderly, women, and children, all gather on Shabbat night and on the night of the 8th day (the day of the BRIT)...”
Reason: In accord with the Midrash (Vayikra Rabba ch.27) that says: This is like a king who entered a country and decreed that no one may see his face until they first see the head mistress. Thus said G-d: You shall not bring the child as a sacrifice before me until at least one Shabbat passes by. Since there cannot by a seven-day period without Shabbat, there is no MILA without a Shabbat having passed. Of this it is written (Vayikra 22:27): “From the 8th day onwards he shall be acceptable”. (TAZ)
Ed. note: This last reason is the only one that explains why not a similar practice for a girl. Based on the other reasons, we do find that there are different customs for the birth of a girl.
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
One of the Chafetz Chaim’s best students was offered to post as RAV of a community. The talmid was reluctant to accept the position because of the tremendous responsibility involved. The Chafetz Chaim told him, “When the midwives were told to kill the newborn males, they disregarded Par’o’s explicit orders. Why didn’t they simply resign? The reason is that they realized that Par’o would simply appoint someone else who would obey him”.
"By the same token”, the Chafetz Chaim concluded, “if people such as you don’t take positions of responsibility, they can be sure that someone else who lacks their sense of responsibility will take them.”
Excerpted with the permission of the copyright holder
From the Desk of the Director
Parshat Tazria opens with the laws of purity pertaining to a woman who gives birth. In his Likutei Sichot the Lubavitcher Rebbe asks why this parsha is named “Tazria” - a term that denotes conception - rather than “Isha” (woman) which is the first significant word in the sedra.
To answer this question the Rebbe recalls the discussion in the Gemara as to why Adam was created after the animals (cf. Sanhedrin 38a). There, several responses are listed, two of which cast antithetical positions on the worth of the human being.
The first sees Adam endowed with a divine soul, which instantly bestows him with the possibility of participating in a mitzva, the sanctification of Shabbat. The second reason given is that if a man becomes too proud, “he may be reminded that the lowly mosquito preceded him in the order of creation.”
It is a sobering thought that while human beings may err, animals never sway from fulfilling their G-d given tasks. Yet, explains the Rebbe, this precarious condition is exactly what exemplifies Man’s greatness. For through his own efforts he can rise to untold spiritual heights; from the ‘dust of the earth’ he can forge totally new realities. This propensity is embodied in the word “Tazria.” And it is thus “Tazria” that names the parsha, challenging us to participate in Hashem’s creative process.
Shabbat Shalom, Menachem Persoff, Director, Israel Center
Had an interesting (and frustrating) kashrut conversation on Chol HaMoed, and even though it was Pesach-related, I wanted to share it with TT readers now...
We bought Osem ketchup and Osem mayonnaise for Pesach. Both labeled Kosher L’Pesach, of course, but only the ketchup said non-kitniyot (or words to that effect). What’s with the mayo? Call to the supervising rabbi. What’s with the mayo kitniyot-wise, I ask. If it doesn’t say “for kitniyot-eaters only” (like two of their salad dressings say), then there is no kitniyot, he answers. So I remind him about the ketchup, from which one can assume that Osem products do, indeed, have to say non- kitniyot to be non-kitniyot. Then I get the whole story.
The mayo is made with cottonseed oil (as it says on the list of ingredients). Some venerable rabbanim of Jerusalem consider cottonseed oil to be kitniyot. Many, many rabbanim consider it non- kitniyot and perfectly acceptable to Ashkenazim for Pesach. But in defer- ence to the rabbis of the first opinion, Osem does not identify anything with cottonseed oil as non-kitniyot.
Clear? Maybe. But IMHO, not accept- able. Because the average kosher consumer is NOT going to call Osem or its rav to ask. Nor ask the store’s manager to see the letter that Osem sent them with the explanation. And because the explanation is not easily understood or acceptable to the average kosher consumer.
[It seems to be that this story also applies to LIFTIT, a non-kitniyot (but not all rabbanim agree) substitute for lecithin. Many chocolates had a Kosher L’Pesach designation with the additional words: CONTAINS LIFTIT, or L’OCHLEI LIFTIT, for LIFTIT eaters.
What further complicates both the cottonseed oil and the LIFTIT issue is that some companies DO designate products with them as non-kitniyot.]
In my opinion - and I told this to Osem’s rav - ALL Kosher L’Pesach foods MUST say either “contain kitniyot” (or a variation on that theme) or “without kitniyot”. The ambiguous “Kosher L’Pesach” is just not enough. And we should insist on this by letting companies know that they will lose us as customers if their labeling for Pesach is not complete.
Towards better Davening and Torah reading
Column #23. 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.
Clarification of terms - based on a letter received concerning last week's column...
These might not be strict distinctions made in the dictionary, but they are valid for this column.
Syllables are either accented or unaccented. Sometimes they can be lightly accented.
Letters (of the consonant variety) are emphasized, or not. DAGESH CHAZAK results in a letter being emphasized, even if it is not part of the accented syllable of the word.
Vowels are sometimes stressed or under-stressed depending upon the situation. A METEG might result in the stressing of a vowel; a CHATAF of the three types results in under-stressing the vowel.
Something like that. Terms are subject to change. Whatever works.
Okay. This week, let's take a look at the KAMATZ, that T-shaped vowel that has two different types, and several different ways that different people pronounce them... differently. Traditionally, the KAMATZ GADOL and the KAMATZ KATAN are printed identically, even when they are pronounced differently. Siddur Rinat Yisra'el was (perhaps) the first to distinguish between them in print, with some recent siddurim following suit. If you use Rinat Yisrael, you will be struck by the irony of the KAMATZ GADOL being small and the KAMATZ KATAN being large. Aside from that, the siddur is very helpful to those who do not know (or remember) all the rules of the two KAMATZes.
Ashkenazic pronunciation does not distinguish between the two KAMATZes - both as the aw in raw; nonetheless, it is helpful in other aspects of pronunciation, to know the difference between the two.
S'faradit pronunciation does pronounce them differently, but the KAMATZ GADOL sounds identical to a PATACH, which it isn't. Yemenite pronunciation is different still, as you can find in different (there's that word again!) EIDOT among S'fardim. The typical S'fardi KAMATZ KATAN is closer to a CHOLAM (o as in hotel).
For simplicity, let's stick to the AW-AW of Ashkenazim and the A-AW of S'fardim, recognizing that there are other flavors to the sounds of these vowel-types. Actually, for the next few paragraphs, let's ignore the issue of how to pronounce each kind of KAMATZ, and let's just see where each type appears.
CHATAF KAMATZ is a KAMATZ KATAN. Par'o dreamed of seven ears of grain growing on a single stalk. SHIB(O)LIM. The (O) stands for a CHATAF KAMATZ, which is pronounced somewhat between SHIBawLIM and SHIBoLIM. But not SHIBaLIM.
If a letter with a KAMATZ is followed by a letter with a SHVA, and the letter with the KAMATZ has neither a METEG (little vertical line to the left of the vowel) nor a TROP note, then the KAMATZ is KATAN and the SHVA is NACH, and the two letters make up a syllable of the word. Sh'ma is to be said at night (and in the morning) UV-SH#CH-B'CHA. The SHIN is voweled with a KAMATZ. It (they) are follwed by CHAF-SHVA. The KAMATZ is KATAN, the SH'VA is NACH, and SH#CH is a syllable. (In Ashenazis, we'd say B'SHawCH-B'CHaw, without hearing a difference between the two KAMATZes, but they are different. In S'fardit, the word would sound like B'SHOCH-B'CHA. The pronunciations might be different, but the first KAMATZ is KATAN and the second one is GADOL. Same with UL-#V-DO (UL-awV-DO).
Remember, though, if the TROP mark (or METEG) is on the KAMATZed letter, then the KAMATZ is GADOL and the SH'VA is NA and belongs to the following syllable. V'NA-T'NU (or V'Naw-S'NU). To be continued next week. IY"H
Top row, left to right: baby boy in carriage, 7+33 days for the mother. Knife for Brit Mila. Then the baby carriage with the girl, marked 14+60 days.
Then come the dove and lamb, which are two parts of the Korban Yoledet, the offerings of the woman who has given birth.
On the next row is a hand afflicted by a NEGA and a shirt, representing those garments and materials that are able to be afflicted with NIG'EI HABEGED. They are followed by a CHAMELION, noted for changing colors - a significant factor in the determination of NEGA'IM.
Next row has a razor, used by a M'TZORA on the day of his purification. The pair of eyes is missing one of its eyebrows, mentioned in the parsha. The two birds, the hyssop and the cedar tree are all part of the purification process of the M'TZORA.
Lower-left is a house afflicted by a NEGA. Lower right are the three parts of the body dabbed with the blood of the korban. As far as the earlobe is concerned, T'NUCH might mean the top or middle of the outer ear. Depends on whom you ask.
The 2+1 lambs are part of the korbanot of NEGA'IM
The Hebrew words are this week's PPP.
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 (SH’MINI) TTriddles:
 Scolapacidae are and have them
 Parshat HaShavua for $200: Piano & Helsinki
Plus the two items from the ParshaPix.
And the envelope please...
 Here’s how this TTriddle came about. The answer is contained within the description of the generation of the question. Fins in Hebrew are S’NAPIR. Hebrew-English association: SNAPPER, a kind of fish, kosher, with (scales and) fins. How to turn SNAPIR-SNAPPER into a TTriddle? A little web- encyclopedia research. Snappers are classified in the phylum Chordata, subphylum Vertebrata, class Osteichthyes, order Charadriiformes, family Scolapacidae. (Columbia Encyclopedia, 6th Ed. 2001) Hence, the answer to the TTriddle: Scolapacidae are SNAPPER and have SNAPIR.
 This TTridddle is structured like a Jeopardy “answer”. The solution, then, must be in the form of a question: What has scales and fins? Ding. Shabbat for $300, Art. Ding, ding, ding. The daily double! (Sorry, I got carried away. Art Fleming was the host from ‘64 to ‘75. The show was revived in ‘84, with Alex Trebek as host. It’s still going strong.)
And the two elements in the ParshaPix that were unexplained (in the electronic versions of TT - none of last week’s PP was explained in the printed version, due to lack of space).
 The chassidishe type fellow with the crown, dancing, represents David HaMelech, who dances before the ARON, as reported in the Haftara. His wife, Michal, daughter of Shaul haMelech, criticized him. She felt it was undignified for a king to behave so. The NAVI implies that she was punished for speaking to David HaMelech like that, by not having any more children.
Which leads us to the next PPP.
 T’filin from the upper-left of the Parsha-Pix represent Michal, daughter of Shaul, wife of David HaMelech. The Gemara tells us that she wore T’filin. Very unusual. A remarkable observation was made many years ago by Rav Noam Gordon. He speculated that there might be a connection between Michal’s wearing of T’filin and the Kabalistic “explanation” of the form of T’filin. Something about the BAYIT representing the womb and the strap being like the umbilical cord. The context of this explanation was an article explaining why girls/women don’t wear T’filin. Or don’t need T’filin. But, perhaps, Michal, deprived of the ability to have children, compensated in some subconscious way, by wearing T’filin. Interesting idea. It needs work. But there it is.
This week's TTriddles:
 Sounds like "drinking in the evening"
 2nd largest bird on the 23rd largest island
 Call it this will be
 Sort of a sound-similar connection between the parsha and the date
Israel Center Notes:
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political or halachic opinions of its advertisers, nor to we guarantee their quality of service.
ITEM We have two summer programs for teens. The details of the one appear on the NESTO page, page 29. That’s the camping program for boys and girls (separate campuses) in the Golan. The other one is an exciting program for boys:
Kollel Program in Kharkov
(that’s in the Ukraine, by the way) for boys 10th to 12th grade. The group will be leaving IY”H on July 23rd and returning August 5th. If you are interested in further details, give us a call.
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
For more information and registration, call the Center 02-5667787, then press 0
ITEM On the security front... We’ve had an armed guard at the entrance to the Center for the past couple of weeks, and we have also restricted access to the building from the basement door in the back to have better control and know- ledge of who enters the Center. Having a guard is not as easy as one might think. One of our guards was called up by the IDF - may HaShem watch over him and his fellows. On those occasions when we were unable to acquire the services of a security guard, we were pleased to have our Uzi-carrying, pistol-packing MP (initials only, for security reasons) taking his place “downstairs”.
Whoever takes up the post in the reception area, our main protector is HKB”H, and we ask Him to answer our prayers for peace and security in a positive, “sweet” manner... and speedily.
THU-FRI. April 25-26, 13-14 Iyar • 8:30am (THU) - 11:00am (FRI)
The speakers list will soon to be complete and there will be IY"H, a complete list of speakers and topics in next week's issue.
The list includes (in alphabetical order), R' Reuven Aberman, R' Aharon Adler, R' Nachum Amsel, Mrs. Pearl Borow, R' Natan Lopes-Cardozo, Phil Chernofsky, R' David Derovan, R' Chaim Eisen, R' David Epstein, R' Emanuel Feldman, R' Meyer Fendel, R' Sholom Gold, R' Eliezer Grunbaum, Ms. Shprintzee Herkovits, R' Zev Leff, R' Asher Meir, Menachem Persoff, R' Emanuel Quint...
Topics will include Pesach Sheni, Lag BaOmer, S’firat HaOmer, Jerusalem, Yom Yerushalayim, Shavuot, Bikurim, Yom Tov, Parshat HaShavua, Mishna... 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.
We are in the process of following up a major mailing with phone calls. We hope you will respond well to the fund-raising side of Torathon, so that Torathon 5762 can be a true Yissachar (Torah learning) - Zevulun (financial support) venture.
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
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.
NESTO • Native English-Speaking Teen Olim
Chava and Shmuel now share, in addition to everything else, an eight-foot Stick. Smuggled out of the Ein-Gedi Nature Reserve by the militant wing of NESTO, we hope that this big-game trophy will grace their home for years to come.
On our Pre-Pesach tiyul we were graced with a wonderful tour guide Jolie Sh. Before becomeing a guide, we were told, she led the Beduin Feminist Libaration Movement. Also, after much debate, it was agreed that Mati would trade his herd of goats to Howie and Jolie in exchange for their oldest daughter.<jk>
Well, we're slowly winding down the year but hopefully we'll be seeing everybody in the upcoming Shabbaton (see below).
Our Junior NESTO Pesach event turned out to be fun after all. Kad V’chomer of Kad V’chomer fame made a unique personal appearance in the Israel Center and for two hours on a Chol Hamoed Matza-eating afternoon we designed and painted our own mugs. The atmosphere was toxic and the paint just flowed...
The creations were both creative and fun and we cannot wait to pick up our mugs and see the finished product.
We ended the afternoon with a big screen showing of Cool Runnings an absolute must see – mon.
Coming up we have a senior NESTO Shabbaton next week Achrei-K'doshim at Moshav Ramat Shapira • Call Naomi for more details or Chave on the NESTO hotline 050-444-401
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787 ext. 245 • fax: 561-7432 • email@example.com • Josh Spodek, Director • Chave Abrahams, Asst. Dir. • Naomi Skorecki, Bat Sherut • Jr. NESTO Staff: Natalie Rubinstein, Rafi Poch • NESTO is partially funded by the Jewish Agency for Israel
TIYULIM and SHABBATONIM
Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message.
THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249.
Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus.
LEIL SHAVU'OT at the Israel Center Thursday, May 16th Davening, Festive Dairy Dinner, All-night learning Watch for further details
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
Moadon Sanhedria and the Israel Center invite you to join us in celebrating a special 30th Anniversary on the 30th of April (Tuesday) a.k.a Lag BaOmer, "Chai" b'Iyar Tour with us to 30 important places in Jerusalem Guided tour of our new Municipality as Safra Square Eat a Mevushelet Mehadrin Surprise Lunch while viewing the breathtaking panoramic view of our eternal Jerusalem from the top of the Municipality Divrei Torah will enlighten you all about the 30th anniversary Bus leaves the Israel Center at 8:30am, and returns approx. 1:00pm Bring your cameras! Surprise cost: only 30NIS, (non-members add ½ of 30NIS) Shulamit's tiyulim are always treats Come! you'll always enjoy her delicious sweets!
Shabbat May 3-4, Shabbaton in Netanya with Rabbi & Mrs. David Derovan and Rabbi Yosef Wolicki on "The Sanctity & Unity of the Jewish People, $165p.p., call 5667787 x 240 for more info.
Note: Yisrael Hatzair & Israel Center Long Shavuot-Shabbat Weekend at Lavi is almost full. (That's why the ad isn't even in this week's TT) If you're interested, call 623-1361 without delay.
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.
Sheraton-Moriah, Eilat • Valid April 16-20 1770NIS per couple B/B, 3 night stay Child (to 12 yrs.) in parents' room 270NIS
Crowne Plaza, Jerusalem • Shabbat, April 19-20 700NIS per couple (one night) F/B Children (to 19 yrs.) in same room, 170NIS (max. 2 children)
Grand Beach, Tel Aviv • Valid April 18-20 1100NIS per couple • Thursday H/B, Shabbat F/B
Le Meridien, Haifa • Valid April 8-30 - Midweek 1100NIS per couple for 2 nights, on B/B, one H/B
Sheraton-Plaza, Jerusalem • Valid thru April 30 1000NIS per couple for Shabbat F/B
Jerusalem of Gold, J'lem • Valid Shabbatot thru May 630NIS per couple F/B + complimentary cake & coffee
Daniel, Herzliya • Valid thru April (midweek) 1175NIS per couple for two nights H/B includes free entrance to spa
Neptune, Eilat • Valid April 21-24, 28-May 4 (Midweek) 320NIS per couple per night B/B (no min.)
Ruth Rimon Inn, Safed • April 28 - May 1 LAG BA'OMER SPECIAL: 600NIS per couple B/B per night (min. 2-night stay)
Dan Pearl, Jerusalem • Valid thru April (Weekend) SHABBAT (Friday night) 750NIS per couple F/B
Dan Pearl, Jerusalem • Valid thru April - Weekend Special two-night weekend package: Thursday and Friday nights -or- Friday and Sat. nights 1150NIS per couple - B/B for the "other" night; F/B for Shabbat
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!
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"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 afternoon shiur - 5:00pm • Pirkei Avot with Rabbi David Cohen • Drinks • Mincha will IY"H follow the shiur
Motza'ei Shabbat, April 13th, 9:30pm • The Holiness of Sin? • Rabbi Yaakov Moshe Poupko
Motza'ei Shabbat, April 13th & 20th • 8:30pm • Interactive Family Theater Four Scenes from a Family at Beit Gesher, 10 King David St., 50/60NIS
9:30am (women) •Mystical Insights into the Months of the Year • Golda Warhaftig
10:30am (women) Let's really learn some Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Men who are looking to do some serious learning...
Shiur in 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 Makot 2nd Perek 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
Sunday, April 14 - 8:00pm • The Real "First Aliya" - Correcting Official Zionist History • Moshe Kohn, J.Post
8:00-10:00pm • Aliya Counseling with Miriam Bass
9:15am • Excursions into the World of Nevi'im (the Prophets) NEW topic: Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
10:30am (men & women) • Rambam's 13 Principles • Rabbi Zev Leff
11:36am (men & women) • Jewish History - Bayit Sheni period: Herod in Charge - part II • Dr. Henry Goldblum
Monday, April 15th, 5:00pm • Ilana Gerrard, candidate for the US Congress in Boston asks that U.S. citizens air their concerns about how the U.S. can learn from Israel in the fight against terorrism.Ilana, an American Israeli, will use YOUR feedback in the presentation that she will make to the people of Boston and hopefully to the U.S. House of Representative in the next session of Congress • WHAT CAN ISRAEL TEACH THE U.S. ABOUT THE FIGHT AGAINST TERROR? AIR YOUR VIEWS TO A CANDIDATE FOR THE U.S. CONGRESS
Monday, April 15 - Marriage Enrichment Series (pre-registration advised, 052-869-905) • Learn how to communicate effectively • Learn how to resolve conflicts successfully • Learn how to develop and maintain closeness • Learn how to create a loving and stable relationship • Workshop Leader: Dr. Michael Tobin
8:00pm • Curing the Jewish Heart • Lecture series by Am Segula on Lessons from History and Zionsim
Monday, April 15th, 7:45pm • One-time switch of day (because we're closed Wednesday night) • Special Shiur in honor of Yom HaAtzma'ut: The Mitzvah of Dwelling in the Land; The Approaches of Rihal, Rambam, and Ramban • Rabbi Chaim Eisen
MASK - Mothers & Fathers Aligned Saving Kids • Jerusalem Chapter - OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator • Are you troubled by your child's behavior? Join us at our next bi-weekly meeting - Monday, April 15 - 8:00-9:30pm
Kids for Kids • BEREAVEMENT COUNSELOR TRAINING • 3-month course (12 weekly sessions) beginning Monday, April 15 for Adult and Teenage Volunteers of KIDS FOR KIDS • Limited Space • Must Register • K4K Office, 628-1987, 055-753-613 • Cosponsored by NCSY/Israel Center and Kids-4-Kids Youth Organization for the Recovery of Young Victims of Terrorism
9:00-9:50am Like Mother, Like Daughter? Beyond Time and Place: Aggadah, the Soul, and Society • 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
11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) • Raizel Zisk
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
The Center will close on Tuesday at 2:00pm and remain closed all day Wednesday, except for the following program announced on the following
Yom Haatzmaut Celebration • Wednesday, 5th of Iyar 5762, April 17th
8:30am • Festive Shacharit followed by brunch
10:30am • Shiur on the Topic of the Day by Rabbi Sholom Gold
20NIS per person (subsidized)
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
9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen
Avrom Silver Jerusalem College for Adults Fall Program 5762 (2001 - 2002) At the Israel Center
Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler
10:15am, APR. 16, 23,30 • Avrom Silver Jerusalem College for Adults in cooperation with the David Cardozo Academy present...Rabbi Dr. Natan Lopes-Cardozo on “REVELATION & HALACHA”
11:30am, A Study of the Haftarot with Esther Kitov will resume shortly at a new time and day - watch for announcements
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
Want to stop smoking? Smoking Cessation Program • Designed to help smokers stop smoking... forever! Consists of four 1¾-hr sessions (plus one optional 5th session, as needed) • Our intention is to present all the information and strategies needed to help smokers stop smoking and to make this experience as pleasant as possible. • Sessions will take place at the Israel Center Sunday, May 5th, Thursday, May 9th, Sunday, May 12th, Tuesday, May 14th (Tuesday, May 21st) • For further details, call 566-7787 ext. 204
Sunday, April 21st, 8:00pm • Israel and World Jewry on the brink again? How can we cope? Is our survival at risk? Lessons from WWI, WWII, 6 Day War-comments from Chazal. • Dan Altura, PhD
Sunday, April 21st, 8:00pm • Parenting and Grandparenting in these troubled times with Rabbi Natan Lopes Cardozo • Gila Manolson • Drs. Deborah & Michael Tobin
Women's Beit Midrash Program • Beginning Monday April 22nd:
Mondays 3:00-4:00pm: Guided Chevruta Study in Tanach and Jewish Thought
4:00-5:00pm: Learning an Independent Chumash Study Method with Rabbi David Derovan
Wednesdays: 3:00-4:00pm • Women in Tanach with Pearl Borow
4:00-5:00pm • Guided Chevruta Study in Tanach and Jewish Thought
Wednesday, April 24, 8:00pm • Torah Mediatation for relaxation & spiritual growth • Dr. Naftali Fish
Sunday, April 28, 8:00pm • Harry Potter: Pro & Con: Should we be censoring our children's reading? a panel discussion by Davida Nugiel and Phil Chernofsky
Mother-Daughter Bat Mitzvah Course with Pearl Borow beginning Tuesday, April 30, 7:30pm, call 5667787 x 261 for more info.
Wednesday, May 1st, 8:00pm • Lecture in memory of Haim Mageni z"l
Wednesday, May 1st, 10:00am-4:00pm Full day conference on Synagogues: Ancient to Modern, call 5667787 x 261 for more info.
Israel Center & Options offer...Professional 1-time counseling "Issues in Middle Age" •
Family relationships, Health issues, Leisure, Finances, etc. • Every Wednesday in May & June 5:00-6:00pm at the Israel Center • Call Ester or Leah: 053 231951, 02 6271584
Weekly rental in the safe Center of Jerusalem in religious neighborhood (Mekor Baruch) 3 room, furnished. Call 051-814242
OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
TT is published and printed "in house" at the Israel Center