(next issue to appear, IY"H, on Isru Chag) Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #512 Ranges are for THU-THU, 8-15 Nissan, March 21-28 (winter time) and FRI-THU 16-22 Nissan, March 29 - April 4 (summer time) Shabbat Hagadol (Tzav) Candle lighting - 5:16pm (Earliest - 4:36pm) Havdala - 6:31pm (Rabbeinu Tam - 7:05pm) Tuesday, March 26 • B'dikat Chametz from 6:20pm Wednesday Erev Pesach • Eat chametz 'til 9:10am; burn it by 10:27am WED evening, Leil HaSeder - Candle lighting - 5:20pm Seder night • Afikoman by 11:44pm Havdala (wine & havdala bracha only) - THU - 6:34pm FRI Chol HaMoed - Candle lighting - 6:21pm summer time Havdala for Shabbat Chol HaMoed (full) - 7:35pm Candle lighting for last day of Pesach - TUE - 6:24pm Havdala at conclusion of Pesach (wine only) - 7:38pm Earliest Shacharit 4:52-4:33am & 5:42-5:34am Sof Z'man Kri'at Sh'ma 8:44-8:38am & 9:37 - 9:33am Sof Z'man Shacharit 9:45-9:40am & 10:40 - 10:36am Mincha Gedola (earliest Mincha) 12:17-12:16pm & 1:16-1:14pm Plag Mincha 4:35 - 4:39pm & 5:39-5:42pm Sunset 5:56-6:00pm & 7:01-7:05pm 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... Last opportunity for Kiddush L'vana this month is Thursday night, March 28th, Motza'ei the first day of Pesach, until 8:30pm. (That happens to be the night we will "spring ahead" to summer time.) A Person MUST See Himself... On Chanuka and Purim we speak of miracles in days of old and in our time. At the Seder we say, In every generation... we must see ourselves as having come out of Egypt. We make an emphatic point that Judaism is not a "once upon a time a long time ago" religion. We use first-person singular when we tell the story of the Exodus to our children. And that style of telling and teaching is supposed to be used all the time, throughout the year - not just at the Pesach Seder. Perhaps there's another angle to this idea. If we say about the Wicked Child - if he had been in Egypt, he would not have been redeemed, then we must take it as a challenge and goal to NOT be the RASHA. And to bring up our children so that it will be said of them - had he been there, he most definitely been redeemed. Ever wonder what you would have done when the Golden Calf was the center of attention? Ever wonder if you would have jumped into the Sea, as Nachshon did? Ever wonder how you would have handled Greek oppression in the pre-Chanuka era? Maybe this is part of B'CHOL DOR VADOR... In every generation a person must be worthy of redemption. And this question goes for us today in the current MATZAV. This is our ongoing challenge: To be worthy of redemption. To learn our Pesach lessons, and those of other holidays, of the Torah of history - and to become better people because of what we learn. And to raise the next generation to have the same goals. We don't know why things are happening the way they are. But we should know that each of us can make a difference for the better. Chag Kasher V'Sameach Sedra-Stats 25th of 54 sedras; 2nd of 10 in Vayikra Written on 169.8 lines in a Sefer Torah, rank: 38 8 Parshiyot, 7 open and 1 closed 97 p'sukim - 36th (3rd in Vayikra)(same as Sho'f'tim, which is a bit larger than Tzav) Sources say that TZAV has TZAV (96) p'sukim. Count them. Our Chumashim have 97. Either one-off is acceptable for G'matriya purposes, or there was a slightly different p'sukim-breakdown in the past. 1353 words - 38th (3rd in Vayikra) 5096 letters - 38th (3rd in Vayikra) MITZVOT Tzav contains 18 of the 613; 9 pos. 9 prohibitions Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 11 p'sukim - 6:1-11 After the preliminary descriptions of the different korbanot from last week's sedra, we now find the description of the daily service in the Mikdash. After burning all night, the fires of the Mizbei’ach are tended first thing in the morning (before sunrise). This first task of the day is relatively less important than other tasks, although it was enthusiastically sought after by young kohanim who vied for the honor of "T'rumat HaDeshen" [131]. The kohen performing this task would remove the ashes from the Mizbei’ach fires and place them beside the Mizbei’ach. He would then change into other garments (of a slightly lesser quality than those worn for "regular" Temple service) and take the ashes to a specific "clean" place outside the camp. The fire of the Mizbei’ach was to burn always [132] and was not allowed to be extinguished ever [133]. [SDT] The portion from the beginning of Tzav until this point is one of the daily readings of the Korbanot section of the Shacharit service. It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls". The Gemara relates the following: Avraham Avinu asked G-d "what method will my descendants have to pursue atonement for their sins?". G-d told him that sacrifices will help bring atonement. Avraham then asked what will be during the time that the Beit HaMikdash will not stand and sacrifices will not be practiced. G-d's answer: "I have already prepared for that eventuality. As long as they read the Torah portions about sacrifices, I will consider it as if they actually offered the sacrifices, and I will forgive them their iniquities." This idea is hinted at by the words in the opening pasuk of the sedra: ZOT TORAT HA'OLAH - This Torah (portion) of the Olah - HEE HA'OLAH... - It (the passage) IS the Olah. [SDT] The Mishna in Yoma describes the enthusiasm with which the kohanim would vie for the honor of tending the fires on the Mizbei'ach. When given the "go ahead" by the senior kohen in charge, the young kohanim would race up the ramp - first one to the top of the Mizbei'ach would perform the task. When it happened that one kohen fell (got bumped) from the ramp and was injured, the Sages changed the method of choosing from among many kohanim, to the less dangerous counting fingers around the circle of kohanim to a randomly selected large number. The Torah next returns to the topic of the "meal-offerings", the MINCHA. A small amount of the flour-oil mixture and all of the frankincense (L'VONA) was scooped up and placed on the Mizbei'ach to burn. The "mincha" was not to be made Chametz [135] (there are exceptions to this rule, notably some of the Menachot that accompanied the TODA offering, which therefore was not brought on Pesach - this is why we do not say "Mizmor L'Toda", T’hilim 100, on Pesach. The other exception is/are the SHTEI HALECHEM, the two-loaves offering of Shavuot.). The rest of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdash at the time of the offering [134]. Levi - Second Aliya - 22 p'sukim - 6:12-7:10 Each day, the Kohen Gadol is to bring a meal-offering of a tenth of an eifa of flour (plus oil & spice) - half in the morning and half before evening [136]. This mincha was not to be eaten [137], but rather was completely consumed on the Mizbei'ach. The "chatat" [138] was slaughtered in the same place as the "Olah" (viz. the north side of the Mizbei'ach). An integral part of a sin-offering is the eating of its meat by the kohen (kohanim) who brought it on behalf of the sinners. [SDT] The Meshech Chochma points out that the kohen who dealt with the sacrifice is the one who should eat from it, because only he would know if his kavanot (thoughts and intentions) were correct or not. His eating of the sacrifice makes the statement that he indeed did and thought all that was required. (The punishment for a kohen intentionally eating of an invalid sacrifice - in this case, he being the only person who could know of its invalidity - is punishable by "death from heaven".) We see in this issue, a high level of accountability a person carries for his own actions. Certain chata'ot, whose blood was brought into the Mikdash, were not to be eaten [139], but rather completely consumed on the Mizbei- ach. [SDT] The Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see him at that place can now assume that he is bringing an Olah and will not automatically jump to the conclusion that he has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer being overheard by others. This is one of many, many moral lessons that can be derived from the Korbanot. Why should we "waste our time" learning about Korbanot? That's what someone with very limited vision might ask. Maybe this is part of the reason. Shlishi - Third Aliya - 28 p'sukim - 7:11-38 The Torah next discusses the Sh'lamim, [141] beginning specifically with the "Toda". The animal sacrifice is accompanied by various types of wafers and cakes. Parts of the animal are burned on the Altar, parts are given to the kohen and the remainder is to be eaten by the bringer of the korban. The korban must be eaten by midnight (actual deadline: dawn; mid- night is required as a precaution). It is forbidden to leave over any of the korban until morning [142]; that which is left over must be burned [143]. If the Sh'lamim is in fulfillment of a vow, its meat may be eaten for two days, becoming "Notar" on the 3rd. It is forbidden to eat "Pigul" [144]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Mizbei’ach was not something physical nor a mistake in the kohen's action, but rather an incorrect thought (kavana), of certain types. It is signifi- cant that improper thoughts alone can effect the sanctity of the korban. It is forbidden to eat of a korban that has become tamei (ritually unclean) [145]. This is punishable by makot. It is required to burn tamei korbanot [146]. A person who is tamei who intention- ally eats meat of a korban is liable to "koreit" ("cut off" by G-d). Certain fats of kosher animals are forbidden to eat [147]. This is the prohibition of "cheilev". There are differences between the cheilev of a korban and that of a regular CHULIN (non-sacred) animal. Eating blood of a bird or mammal is a capital offense (from Heaven) [148]. Eating meat with blood still in it is a lesser offense, but nonetheless forbidden. This is the reason for "kashering" meat. What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc. These are the rules of the various types of korbanot that G-d commanded us at Sinai. [SDT] The most severe lapse in a kohen's kavana is one concerning time. A lapse regarding place of the eating of the korban, for example, is less severe (punishment- wise). If the kohein has in mind to eat from the korban at a time when it is no longer allowed, then that mis-kavana renders the korban “Class-A Pigul”. This fits with our previous notions concerning Shabbat and the Mishkan, that the sanctity of time is "higher" than that of place. (from a drasha by Rabbi Fabian Schonfeld.) R'vi'i - Fourth Aliya - 13 p'sukim - 8:1-13 Having set down the rules, G-d now commands Moshe to take Aharon and his sons, the special garments of the kohanim, the sacrificial animals, and the anointing oil, and perform the inaugural ceremonies for the Mishkan in the presence of the People. Moshe dresses Aharon in the garb of the Kohen Gadol, anoints him, the Altar, and the vessels of the Mishkan. He also dresses Aharon's sons. According to Rashi, the seven day inauguration period for the Mishkan preceded its erection. This, says Rashi, is another example of EIN SEDER MUKDAM U'M'UCHAR BATORAH, that the Torah is not always in chrono- logical order. Note from the Torah Tidbits chief statistician: This portion of R'VI'I in Tzav contains the middle of the Torah in P'sukim. According to my (computer assisted) count, the midpoint of the Torah is between p'sukim 8 and 9 of Vayikra 8. This is one pasuk later than the standard Chumash says the midpoint is. This discrepancy might be explained by different treatment of Parsha breaks within a pasuk. Might be explained. There might be other reasons. Again, according to my count, the midpoint of the Torah in words is contained within the Chamishi portion of Tzav. The words EL HAYESOD in Vayikra 8:15 is the midpoint, with EL belonging to the first half of the Torah, and YESOD being the first word of the second half. This midpoint is considerably earlier in the Torah when compared with the "traditional" midpoint of DAROSH DARASH, in Parshat Shmini, Vayikra 10:16. Similarly, the ALEF of HU in 8:28 is the midpoint for letters, also far off from the large VAV in GACHON in Vayikra 11:42. We’re still waiting for a plausible explanation of the discrepancies. If anyone has something on this, please send it in. Chamishi - Fifth Aliya - 8 p'sukim - 8:14-21 A bull as a sin-offering is brought and Aharon and his sons "lean" on it. (This is a vital element of most personal korbanot. It facilitates a psychological identification with the animal and adds meaning to the act of sacrifice.) Leaning (smicha) is accompanied by confession (vidui) or words of praise to G-d, depending upon the korban. The bull was slaughtered and part of its blood was put on the corners of the Mizbei’ach and on its base. Parts of the bull were placed on the Mizbei’ach; the remainder was burned outside the camp. The first of two rams was next offered, as an OLAH. It is very important for us to understand that Korbanot were not "hocus-pocus, we're forgiven" offerings. It doesn't work like that. Never did. A Sin Offering, whipping by the Sanhedrin, even a death penalty, had to be accompanied by real T'shuva and Vidui. Without the heart in the korban-equation, the people were continually castigated by G-d for hollow meaningless acts and lip service. The ceremonies have deep significance and meaning, but the heart and soul of a person must truly be involved, otherwise the korban is (less than) nothing. Shishi - Sixth Aliya - 8 p'sukim - 8:22-29 The second ram was then offered (as a SH'LAMIM called EIL HAMILU'IM) and several procedures, as specified in the Torah, were followed. Note that Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash. [SDT] From the description of the procedures of the bringing of various sacrifices, it is clear that the kohen is not merely a technician who is authorized to perform the service, but rather he is an integral part of the bringing of the korban. This is seen by the various dabbings on the earlobe (some say that it was the upper part of the ear that is the T'NUCH, and still others say the cartilage in the center of the ear), thumb, and big toe of the kohen, etc. as described in this parsha. So too, the fact that the kohanim must eat of various offerings, indicates their integral involve- ment in the whole process. Some commentators speculate that had Moshe accepted his first mission at the Bush without continually claiming inadequacies, he would have been the Kohen Gadol as well as Leader (Melech) of the People. Instead, Aharon was "given to him" then, to share the burdens of leadership. Moshe was acutely aware that he was to pass the baton to Aharon in this vital area of communal and spiritual function. It must have been difficult for Moshe to step back at this point. Sh'vi'i - Seventh Aliya - 7 p'sukim - 8:30-36 Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as an honor-guard. [SDT] Rashi teaches us that in addition to this one-time isolation of 7 days, there were two other times the Kohein Gadol was isolated for a 7-day preparatory period. One is the week before Yom Kippur - this was every year, of course. And the other was for the preparation of the Para Aduma - this was once in a (long) while - Para Aduma was not a common event. (And any Kohein could be the one in charge, not just the K.G.) This idea is alluded to by the words LA’ASOT (Para) and L’CHAPEIR (Yom Kippur). Aharon and his sons did all that G-d had commanded through Moshe. [SDT] Rashi says that this implied that they made no changes or improvisation, much to their credit. (Sometimes, the same kind of statement can be meant as a criticism - not this time.) The last 4 p’sukim are read for Maftir. Haftara - 21 p'sukim -Mal'achi 3:4-24 Unlike the four recent special Shabbatot, when we read a special Maftir in a second Torah and a special Haftara, for Shabbat HaGadol that is not the case. We use only one Torah and we read Parshat HaShavua from it. We do, however, read a special Haftara. Some opinions say to read this haftara only when Shabbat HaGadol is Erev Pesach. The GR"A opined that we should say this haftara only when Shabbat HaGadol is NOT Erev Pesach. Common practice is to read it on Shabbat HaGadol in all cases, preempting the regularly scheduled Haftara. The haftara speaks of faithfulness to Torah and the promise of the coming of Eliyahu HaNavi as the harbinger of the Final Redemption. As such, this haftara helps us view Pesach in its proper perspective. Eliyahu HaNavi partakes of the Seder, so to speak. That G-d will send him before the Great Day (of Complete Redemption) makes this Haftara the perfect expression of "Next year in rebuilt Jerusalem". Geula of the past always looks to the Geula of the future. Note: The penultimate (next to the last) pasuk is repeated as the concluding pasuk of the haftara. This is done to end the book of Trei-Asar on a positive note (Mal'achi being the last section of the Book). Three other books of Tanach are similarly concluded. Kohelet, Eicha, and Yeshayahu. Sobering note: To say that the Haftara speaks of T'shuva is also to say that it speaks of widespread disregard for Torah & Mitzvot and a deterioration of proper interpersonal behavior. In fact, the Haftara speaks of what was, and what will be. What is - that is our present - must be examined by us to see whether we are more like the problem-filled Jewish society that the prophet addressed, or more like the realization of the prophetic vision. Let's take the Haftara, then, as a challenge for our time. ZICHRU TORAT MOSHE AVDI... That part is a command. And that becomes our challenge, so that we can hasten the coming of Eliyahu and the Great Day that he will announce, to usher in the Geula Sh'leima. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 129 (part three) • Buy or Sell Options We are continuing on the topic where Reuven and Shimon are joint owners of a parcel of real estate. Reuven (or Shimon) wants to terminate their joint ownership over the parcel. Reuven makes a demand to Shimon that Shimon either buy Reuven’s ownership in the real estate or sell Shimon’s ownership to Reuven for a price stated in the demand. There must be a kinyan made to bind Reuven and Shimon. Reuven will bind himself by the kinyan to abide by Shimon's election to buy or sell, and Shimon will bind himself by kinyan to complete the transaction once Reuven makes the demand. The simplest way to make the kinyan is for Reuven to hand his handkerchief to Shimon and for Shimon to hand his own handkerchief to Reuven. If Reuven does not bind himself by a kinyan, he may rescind his demand even, after Shimon has exercised his option whether to sell or to buy. Similarly, Shimon may rescind the option he has made until such time as he binds himself by kinyan to complete the transaction according to his election. Thus, if Shimon first elects to sell, he may rescind this choice and decide to buy and may continue to change his mind until he binds himself by kinyan to abide by his choice. Should Shimon refuse to make a kinyan, Reuven may request that Beth Din compel Shimon to make a choice that will be binding upon him. If Reuven rescinds, then the parties are joint owners as they were before. If Shimon rescinds his choice, the parties will still not remain joint owners; Shimon can only change from sell to buy or from buy to sell. Shimon cannot insist that the parties remain joint owners since Reuven has made a demand that Shimon exercise his election to sell or to buy. If Reuven, before making a kinyan, rescinds his demand, the parties will remain joint owners. If either party thereafter makes a demand the price in the original demand will be the same unless it can be, shown that the value of the interest being sold has changed. There may be situations where the laws of these lessons dealing with the buy or sell option are combined with the laws of partition of the two lessons prior to these lessons. (See lessons 125 and 126, TT508 and TT509.) Reuven and Shimon are the joint owners of two houses that they inherited from their father or purchased together as joint owners. The laws are the same if they inherited two fields or two items of personal property such as two automobiles. Assuming (1) each house has the requisite size to be partitioned as described in Lesson 125, (2) the houses' uses are identical, and (3) the houses are similar in size and value. In such circumstances, Reuven may demand that Shimon exercise the option to take title to whichever one of the houses he desires and Reuven will take title to the other house. Shimon may not reply that they should partition each house, but must exercise the (exchange) sell or buy option if Reuven insists upon his demand. Neither party may demand that the other exercise the sell or buy option for both houses as one unit. What has been said about two houses is true for two apartments within the house. However, one apartment in a building is not always similar to the other apartment, and the upper floor is not similar to the lower floor. A division of the house into two apartments may result in one apartment having better access to the street than the other apartment, with the differences sometimes being multiple. Reuven may make a demand that Shimon either sell or buy the entire house, which has two dissimilar apartments. The question of whether the apartments, or a commercial building and a residential building, are the equivalent, and any other similar situations, are governed by the decision of the Beth Din. Whenever Beth Din decides that the thing is not divisible and partitionable, then either party has the right to demand that the other exercise the option to sell or buy. Assuming (1) each house has the requisite size to be partitioned as described in lesson 125, (2) the houses' uses are identical, and (3) that the houses are not similar in value. Then Reuven can demand that Shimon exercise his option to take either the more valuable house and pay to Reuven the difference in value, or take the less valuable house and Reuven will pay to him the difference in value. Neither party may demand that the other exercise the sell or buy option for both houses as one unit. If their uses are not similar, the law is the same as if their value is not similar, to the extent that Reuven may demand that Shimon take one of the houses and that he, Reuven, will take the other house. Assuming (1) each house does not have the requisite size to be partitioned, (2) each house is similar in price, and (3) each house is similar in use, then Reuven may demand that Shimon take either one of the houses and leave the second house for Reuven. But Reuven cannot demand that Shimon either sell or buy both of the houses; nor can Reuven demand that Shimon exercise the option to sell or buy one of the houses, and then demand that Shimon exercise his option to sell or buy the second house. Assuming Reuven and Shimon inherit a field and a vineyard, and (1) neither is large enough to compel a partition, (2) their uses are dissimilar, and (3) their value may be similar, then Reuven cannot demand of Shimon, 'Take the field and I will take the vineyard, or you take the vineyard and I will take the field." Neither can Reuven demand that Shimon either sell his interest in both the field and the vineyard or buy Reuven's interest in both the field and the vineyard. Reuven may demand Shimon to exercise the sell or buy option regarding the field, and if he wishes may demand Shimon to exercise the sell or buy option regarding the vineyard. The demands must be made separately for each item. Thus, they may end up being joint owners of one or both or neither of the items. There may be times where the role of Reuven and/or Shimon are minors. Levi died, leaving his sons to inherit his estate, some of whom are minors and some of whom have attained their majority. The sons who have reached their majority may make a demand for partition (assuming that the inherited property is partitionable) and Beth Din will appoint a guardian for the minor children in the partition lawsuit. Assume tat the property inherited from Levi does not lend itself to partition. Those who have attained their majority wish to make a demand that the minors exercise their right to sell or to buy their share of the inherited property. There is an opinion that Beth Din will appoint a guardian to protect the interests of the minors and determine whether it is in their best interest to sell or to buy on behalf of the minors. Similarly if Beth Din determines that it is not beneficial for the minors to remain as joint owners with their older brothers, Beth Din may appoint a guardian to make the demand that the older brothers either sell to the minors or buy the interest of the minors. The subject matter of this lesson is more fully discussed in Volume V Chapter 171 of A Restatement of Rabbinic Civil Law by E. 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. Tefillin on Chol HaMoed In many communities, especially in Israel, the custom is not to put tefillin on during chol hamoed - the intermediate days of the holidays. The reason we don’t put on tefillin on the holidays themselves, as well as on Shabbat, is that the tefillin are referred to in the Torah as an OT - a sign; but Shabbat and holidays are also considered a sign, so on these days we don’t display the “sign” of tefillin (Menachot 36b). What about chol hamoed? Tosafot suggest that there are two distinct kinds of “signs” on the holidays. One kind of sign is refraining from labor, which is only on the holiday itself; the second kind is the special observances of the holidays, such as matza on Pesach and sitting in the sukkah on Sukkot, which exists also on chol hamoed. Based on this idea, we could explain the difference of opinion regarding tefillin on chol hamoed based on which kind of sign the tefillin are. In one way, the tefillin are a sign of our inner dedication to HaShem, and our partial separation and elevation from worldly pursuits. After all, while wearing tefillin we have to avoid unclean places and acts (and thoughts). Here the appropriate parallel would be Yom Tov, and this approach would forbid tefillin only then. In another way, the tefillin are an external sign, the prominent black boxes being a highly visible statement of our commitment to Torah. The prominent, external observances of chol hamoed reflect this aspect. This approach would add a prohibition on the intermediate days as well. (But not on Shavuot, when there is no external observance.) The Beit Yosef (OC 31) cites the Zohar Chadash which also likens the two types of days to two aspects of tefillin. The Zohar Chadash refers to the holidays as the “tefillin” of HaShem: Yom Tov itself the head tefillin and the intermediate days the hand tefillin. On these days we are adorned by the tefillin of HaShem, and so it would be superfluous and even insolent to wear tefillin made by us (Zohar Chadash on Shir HaShirim, vol. IV p. 64 column d). This distinction is closely related to that of the Tosafot. A common explanation of tefillin is that the head tefillin represent sanctity of thought, and those of the hand sanctity of deed. The Zohar likens Yom Tov, whose theme is the frame of mind of inner joy, to the head tefillin, and Chol HaMoed, with its special holiday observances, to the hand tefillin. Since it is especially the hand tefillin which are called a “sign”, we can easily understand why the Zohar Chadash prohibits wearing tefillin on chol hamoed, and this is the custom of those communities who in general conduct themselves according to Zohar. It is interesting to note that the Shulchan Arukh, who rules like the Zohar, also rules that no separate blessing is said on the head tefillin if it is put on together with those of the hand – both are exempted by the blessing said on the hand tefillin alone. Based on the blessing, we would view the hand tefillin as the primary mitzva and the primary sign. The Rema, who rules that tefillin are put on during chol hamoed, holds that two berakhot are said on the head tefillin, and one of these (lehaniach) exempts the hand as well. Based on the blessing, we would view the head tefillin as the primary mitzva and the primary sign. Based on the distinction of the Zohar, the difference of approach regarding the blessings is parallel to that regarding tefillin on chol hamoed (Orach Chaim 25:5; 26:2; 31:2). 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 I have developed an allergy to wheat. What am I to do regarding eating matza at the seder? A The Talmud (Pesachim 35a) talks about five grains which can be used for making matzot, two of which are in the wheat family and three in the barley family. The important point is not really its botanical name but rather the fact that it can leaven in the way that wheat and barley do (ibid.). However, it is difficult to make assumptions about which grains are included in the list without precedent in classic sources. If there are grains which you are not allergic to, we will try to research whether they can be used for matza. Some are already being marketed (and, of course, should have proper rabbinical supervision). Those who have trouble eating matza due to its texture may eat it broken into fine pieces (Biur Halacha 461:1) or soaked in water if it hasn't dissolved (Shulchan Aruch, Orach Chayim 461:4). (I doubt this helps with an allergy, but it can be useful regarding other health issues.) We tend to be particularly stringent on the amount of matza we eat on Seder night. It may be that the absolute minimum shiur of a Kazayit, according to the letter of the law, will not affect you adversely. [We leave out this shiur in our public discussion, as not to raise unnecessary issues for those who are,Baruch Hashem, healthy and can eat the customary amounts]. What happens if none of this is possible? Certainly if there is even a faint possibility of a violent, dangerous reaction, one should not take chances. However, if the reaction is less severe, the matter is more complex. The overwhelming majority of poskim agree that one does not need to make himself sick by performing a mitzva, even if it is not dangerous (Binyan Shlomo, 47; Mikraei Kodesh Pesach II, 32; Tzitz Eliezer XIV, 27; Chazon Ovadiah I: 32). Some learn this from the fact that one need not spend more than a fifth of one's property (and perhaps less) to fulfill a mitzva (Igrot Moshe, Orach Chayim I, 172). It appears from most of these sources that if only an unpleasant reaction will occur, but it is less than sickness, which is usually described as being bed-ridden (see Shulchan Orach, Orach Chayim 328:1 and Mishna Berura, ad loc.), that one would be obligated. Certainly, one wouldn't give a large sum of money to prevent a mild headache. We find that one is supposed to push himself to drink wine on Seder night even if it effects him adversely (Shulchan Aruch, OC 472:10). (Grape juice was not available in early spring in the era before vacuum packing and refrigeration were developed). The extent of the effect of the wine and the question hether the drinking of wine is unique are discussed (see Mikraei Kodesh and Chazon Ovadia, ibid.). The question of how likely a reaction is, is pertinent as well (Chazon Ovadia, ibid.). In summary, one should not be reckless and need not be a “hero” in fulfilling the mitzva of matza with expected, significant, negative reactions. However, one should look for alternatives and should be willing to sacrifice a fair measure of comfort if it is required to fulfill a mitzva. 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) "This is the ritual of the guilt offering. It is most holy." (Vayikra 7:1, Parshat Tzav) Even the most guilty sinner of Israel is
most holy. Your descendants shall be strangers in a land not their own." (B'reishit 15:13) The Jews are better off as strangers in
exile, in a land not their own, than always trying to pander to their
neighbors in order to achieve citizenship with equal rights. P.S. Of course, we are better off still in our own Land - and it would even be better if we didn't have to be subject to pressure from our good friends among the nations of the world. Those who fail always lay blame on the obstacles in their path: On the potholes in the road, on the shoes on their feet. But they themselves... well, they have
always behaved impeccably, and are completely blameless. Rite and Reason by Shmuel Pinchas Gelbard On the first day of Pesach, in the Musaf prayer, it is customary to recite the prayer for dew. Reason: Our sages relate that on Pesach night Yitzchak summoned his eldest son Esav and said to him, “My son, on this night treasures are opened... prepare for me tasty food,so that I might bless you.” (Continuing along the same line, Yaakov was the one who received the blessing of V'YITEN LECHA ELOKIM M'TAL HASHAMAYIMy for dew on the first day of Pesach.) Reason: The Gemara explains the reason of R. Yehuda who maintains that from the first day of Pesach we no longer mention rain the the Amida so that the Festivals should be free from rain. Instead, we pray for dew, which is an auspicious occurrence for the world in the spring. ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein The day before Pesach, R' Avraham Yitzchak HaKohen Kook's house would swarm with all types of people coming to visit him (and ask questions), making it difficult for his wife to prepare for the Seder. She complained to her husband, and he consoled her: “Imagine, Raize Rivkah, that I were a wine merchant. Wouldn't you be thrilled by the large number of people coming to our home to buy wine just before Pesach? Aren't you happier that I'm a Rav and not a wine merchant?” The Avnei Nezer would not permit his chassidim to join his Seder, no matter how much they implored him. The more brazen asked the Rebbe the reason for his refusal... “During the Seder”, replied the Avnei Nezer, “every man must feel that he is totally free. If a chassid joins his Rebbe's Seder, there is no way he can feel truly free.” Excerpted with the permission of the copyright holder From the Desk of the Director Shabbat Hagadol is always a special day of anticipation. Perhaps so because we recall Malachi’s powerful and imminent prophecy: “Behold! I send you Elijah the Prophet, before the great and awesome day of Hashem.” Preceding this stirring message - which signs off all the prophecies of the Bible - Hashem cautions, “Remember the teaching of Moshe, my servant…” Our redemption, it appears, is not just a matter of recalling the miracles in Mizrayim. It is predicated on observing the mizvot with the same dedication with which our ancestors took the sheep for Shechita, on that very first Shabbat Hagadol. Bnei Yisrael were then immersed in the lowest levels of impurity. Even the angels found it difficult to distinguish their sins from those of the Egyptians. However, the Ba’al Me’or Einayim explains that on that Shabbat the Neshama of each Jew escaped from its personal Galut that had been fashioned by the Yetzer Hara. Bnei Yisrael thus emerged from their small mindedness to greatness, in the spirit of the words of Yehezkiel, “Vatirbi Vatigdali” – ‘You increased and grew big.’ On that Shabbat Hagadol, Shabbat was also elevated, as Yisra’el became its partner. And now we would be able to keep Shabbat as a remembrance of our servitude in Egypt, and not “just” as a reminder of Creation. In this spirit, may Hashem guide the Shabbat and us, respectively, to reach our full potential. And then may we have the zechut to witness very soon that “great and awesome day.” Shabbat Shalom, Menachem Persoff, Director, Israel Center PESACH POTPOURRI AMIRAT SEDER KORBAN PESACH Following the Tanach texts, there is a description of the actual Korban Pesach procedure in the HaMikdash. Here is an English translation of that passage. You can find it in Hebrew in some Siddurim and Hagadot. Thus was the service of the Korban Pesach (KP) on the 14th of Nissan. It was not slaughtered until after the afternoon TAMID. Erev Pesach (EP) that fell on any day of the week including Shabbat, the TAMID was slaughtered at 7½ hours and offered on the Mizbei’ach at 8½ hours. When EP was Erev Shabbat, it was slaughtered at 6½ hours and brought at 7½ hours. KP was brought AFTER the TAMID. All Jews - men & women - who are TAHOR and circumcised (an uncircumcised member of the household prevents all from KP) who are “close” to Yerushalayim, are obligated in KP. KP is brought from unblemished male lambs and goats within their first year, and are slaughtered anywhere in the AZARA, AFTER the Tamid is completed and the Menora is tended to. KP is not brought if any member of “the group” has chametz in his possession. KP is slaughtered (even by a non-kohen) and the blood of Shchita is received by a kohen in a sacred vessel. There were lines of kohanim from each “Shchita station” to the Mizbei’ach, each kohen with either a gold or silver vessel (within a row, all the vessels were the same; it was considered more attractive that way). The vessels did not have flat bottoms to prevent them from being put down, which might allow the blood to congeal before reaching the Mizbei’ach, thus invalidating the korban. In assembly-line fashion, the first kohen handed the vessel with the blood to the second kohen in line and received from him an empty vessel. The second kohen passed the blood to the next in line and received an empty vessel. And so on, until the kohen near the Mizbei’ach poured the blood on the base of the Mizbei’ach and handed the empty vessel back to the kohen next to him. Then the KP was hung from hooks or from poles supported by one’s shoulder and the shoulder of his fellow, and it was skinned (on Shabbat, the whole skin was not removed). Certain innards and fats were removed from the animal, placed in a sacred vessel, salted and placed on the fire of the Mizbei’ach. (The timing for HEKTEIR CHALAVIM, as it is called, was different when EP was Shabbat.) Other innards were removed and cleaned (with differences if EP is Shabbat), to be roasted alongside the KP. KP was brought in three shifts, none with fewer than 30 people. After the first shift entered the AZARA, the doors were locked. During the bringing of KP, Leviyim sang Hallel. If necessary, they repeated it, and again, until the shift was done. For each Hallel, kohanim blew the Silver Trumpets. When the shift was done, the people were let out of the Azara and the next shift was admitted. So too for the third shift. After all KP were brought, the floor of the Azara was flooded and washed - even on Shabbat. Roasting of KP does not “push aside” Shabbat. When EP is Friday, roasting must be done BEFORE Shabbat. When EP is Shabbat, roasting (and even bringing the KP from Har HaBayit to the place where it will be eaten) waits until AFTER Shabbat. The animal and those innards removed but not placed on the Mizbei’ach are placed on a wooden skewer from a pomegranate tree and put inside the oven, with the heat below. When EP is a weekday, a Korban Shlamim known as CHAGIGAT YUD-DALET is also brought (only when people are TAHOR) – from cow, goat, or sheep, male or female, any age – and is eaten as the main dish at the Seder so that the KP will be AL HASOVA, when satisfied (but not stuffed). This is the procedure for the KP and Chagiga (which are symbolized on our Seder plates by the Z’RO’A and EGG respectively). When we say Seder Korban Pesach, we should have in mind CHURBAN BEIT HAMIKDASH (the destruction of the Temple) AND be filled with prayerful anticipation for the next Beit HaMikdash (these are opposite sides of the same coin). Saying Amirat Seder Korban Pesach at the “proper” time on Erev Pesach, can count in “Heaven” (so to speak) as if we actually brought KP in the Beit HaMikdash, may it be built soon in our time, AMEN. A Review of the Seder of the Seder KADEISH Kiddush is recited over the first of the 4 cups of wine. Other things equal (such as quality, personal preference), red wine is preferable because of the reminder of blood. Most people stand for Seder Kiddush (even if they usually sit for Kiddush). When saying SHE'HE'CHE'YANU, we should have in mind the Chag plus the mitzvot of matza, Haggada and the 4 cups. (Women who make their own Kiddush should not say avjhbu at candle lighting, but rather at Kiddush. Women hearing Kiddush from someone else, who will have said SHE'HE'CHE'YANU at candle lighting, should not answer AMEN to that bracha in Kiddush, since it might constitute an interruption for them.) We then sit and recline comfortably to the left for drinking the wine (even those who usually stand). Unlike regular Kiddush, for which a hefty sip can suffice, each of the four cups at the Seder requires drinking the whole cup, or at least a bit more than half. Grape juice is a valid, but non-preferred substitute for wine. It should be used by those who cannot handle wine well. Even adding a small amount of wine to grape juice is far better than plain grape juice, since alcoholic wine is a symbol of freedom, wealth, and luxury. URCHATZ Wash hands with a cup, without a bracha (in some families only the Seder leader washes). Required according to the rules of Ritual Purity when eating wet foods. (Applies anytime, not just at the Seder, but here an extra “fuss” is made to highlight the importance of the Seder and to arouse the curiosity of children. KARPAS A small piece of celery (or other green vegetable; some use boiled potato, onion, white radish - family tradition often determines what is used) is dipped in salt water (or vinegar). The bracha BOREI P'RI HA'ADAMA is recited. One should have in mind the maror as well, since there are questions as to whether the Maror would get its own bracha). Reclining is optional. Karpas symbolizes Spring. It also whets our appetite - another symbol of freedom and luxury. Salt water reminds us of both the bitter tears of slavery and the "freedom waters of Yam Suf". Many other reasons. Karpas is a fine, richly colored fabric (mentioned in Megilat Esther) with Rashi mentions when commenting on Yosef's multi-colored coat. Karpas, then, is a reminder of the jealousy that brought us down to Egypt. YACHATZ Break the middle matza. The larger piece is hidden for later (Afikoman), just as the Final Redemption is yet to come. The remaining piece is now in its proper broken form as LECHEM ONI. Yachatz is also a curious thing to do, prompting questions. When do we perform the mitzva of Matza - at the beginning of the meal or at the end when Korban Pesach was eaten with matza? Yachatz addresses that question too. MAGID Over the matza (the Seder Plate?) and the second cup of wine, the story of the Exodus is told in answer to the child's questions. Real questions should be encouraged in addition to the traditional MA NISHTANA and personalized answers should be offered in addition to the standard Haggada text. Following the story and analysis of selected p'sukim from the Torah, the first installment of Hallel is sung. The second cup of wine is drunk following the "Redemption Bracha" and vdpi. In some homes, the Seder leader reads/explains the Haggada and the rest of the Seder celebrants listen. It seems, however, that in most families everyone says the Haggada (more or less) together. Either way, parents and grandparents (male AND female) should also really TALK to their children about the stories and halachot relevant to the Seder night. R’ Shimshon Refa’el Hirsch explains the importance of the question/answer method of teaching the next generation. He says that what distinguishes human beings from the rest of the animal kindom - and what distinguishes free people from slaves, is that (free) humans are capable of asking questions. Lavan is the starting point of the Pesach story, even though he is not directly connected to it. Lavan’s deceit in switching Leah for Rachel was responsible for the subsequent friction and jealousy between Rachel and Leah, which filtered down to the next generation and blossomed into the "problems” of Yosef and his brothers. This resulted in the sale of Yosef, which condemned us to suffer Egyptian slavery. RACHATZ (which rhymes with URCHATZ and YACHATZ) or RACHTZAH (which rhymes with MATZA). Some suggest that the HEI at the end of RACHATZAH was accidentally broken off HAMOTZI-MATZA). At this point, we have a full formal NETILAT YADAYIM with a bracha. It is proper that there be no talking from this point until after the Hillel sandwich. (it is advisable to spend a few minutes before washing to explain the several upcoming elements of the Seder to avoid talking during, although talking to the topic at hand is not considered an interruption.) The 2½ matzot are taken in hand and the bracha HAMOTZI LECHEM MIN HA'ARETZ is recited. The two whole matzot serve as Lechem Mishna in honor of Yom Tov (the broken piece as the mitzva-matza - but one of the whole pieces is that too). Some use salt; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishna should answer tni to the leader's HaMotzi, even if they will be saying their own AL ACHILAT MATZA. Without delay, put down the bottom matza and say AL ACHILAT MATZA. One should have in mind this first amount of matza, Koreich, and the subsequent Afikoman. Opinions vary, but approx. 2/3 of a square matza will satisfy both the Torah's requirement, as well as the Rabbinic preference to having two portions (which only applies IF you have your own three matzot) - one from the top whole matza and one from the broken piece (based on a doubt as to which is the mitzva - the whole or the broken piece). One should eat the matza while reclining to the left, as a symbol of freedom, thinking of the mitzva and its symbolisms. One set of matzot will not suffice for the required amounts for all Seder participants; it is a good idea for each person to have his own 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the pieces received from the main three. MAROR A "Kazayit" of maror (lettuce leaves or stalks -or- horseradish) dipped in charoset is eaten, following the bracha, as a reminder of bitter slavery - hence, no reclining. The Yerushalmi explains that the longer lettuce remains in the ground, the more bitter it becomes. This makes lettuce, although it is not very bitter per se, symbolic of the life of our ancestors in Egypt and therefore, particularly appropriate for the mitzva. Some wrap a small amount of horseradish in a lettuce leaf. (This gives it the “punch” people remember from the horseradish days. Seriously, Lettuce, which should be properly cleaned of possible bugs, is by far the preferred vegetable for Maror. Horseradish was common where lettuce was unavailable and is/was so prevalent among Jews of Eastern European and Russian origin, that switching to lettuce took getting used to.) Maror is a Rabbinic requirement until the rebuilding of the Beit HaMikdash, when it will resume its Torah status when eaten with Korban Pesach (and matza). KOREICH A piece of the bottom matza is combined with another portion of maror forming the "Hillel Sandwich" which commemorates the Torah's command to eat the Korban Pesach with matza and maror. Some dip in charoset; some don't. Some recline; some don't. Although most Hagadot instruct us to say the ZEICHER L'MIKDASH K'HILEIL... passage before eating the KOREICH, it is recommended to say it after the KOREICH is eaten, so as not to constitute an interruption between the MATZA and MAROR brachot and the eating of the two foods together. SHULCHAN AREICH We now have the festive meal, which should be an integral part of the Seder, not just a food break. Now is a perfect time to discuss various aspects of the Seder in a relaxed atmosphere. Some recline during the meal. Many start with egg (from the Seder plate and/or elsewhere) with salt water. Care should be taken not to overdo the eating at the Seder, since the Afikoman must be eaten AL HASOVA, when satisfied but not stuffed. The meal should be enjoyable in fulfillment of the mitzva of SIMCHA on Yom Tov. Keep in mind, too, that at the best of times in Jewish History in Eretz Yisrael with a Beit HaMikdash, the main dish was also sacred meat - viz. the Korban Chagiga. TZAFUN As a sign of freedom & luxury, the Korban Pesach was eaten as a dessert at the end of the meal. Our Afikoman commemorates the KP and/or the matza that was eaten with it. (This is why some eat two “K'zeitim" of matza for the Afikoman.) Care should be taken to eat the Afikoman before halachic midnight, since this was the preferred deadline for eating the Korban Pesach. This year, CHATZOT in Jerusalem is - 11:44pm, Israel Standard (Winter) time. (We’ll be changing the clock, by the way, on the night after Yom Tov (i.e. Thursday night). Spring ahead, one hour. BAREICH Birkat HaMazon is recited over the third cup of wine. Forgetting YAALEH V'YAVO invalidates Birkat HaMazon and requires repeating it all. If a M'ZUMAN is present, the head of the household should lead the benching rather than honoring someone else (as one would ordinarily do). Here’s another example (Benching with a cup of wine) of something that is done (can be done, should be done?) throughout the year. But most people don’t do it. (Of course, it is common at large simcha gatherings.) At the Seder, we all do it, to lend extra honor and ceremoy to this important evening. Remember too that Birkat HaMazon is one of the Torah mitzvot fulfilled at the Seder (as well as any other time one eats a satisfying meal). HALEIL The fourth cup is filled and Hallel is completed. The other Hallel is also said, as are other songs of praise from our davening. A special cup of wine is filled, Eliyahu's Cup, which focuses on the fifth Term of Redemption, the coming of Mashiach, and the building of the third Beit HaMikdash. Care should be taken to drink a sufficient amount of the fourth cup, so that there is no question that an after-bracha is indeed required (since it is part of the Seder service). NIRTZA We conclude the Seder with songs and poems which speak of miracles, Divine protection and justice. May we soon see the rebuilding of Jerusalem and the fulfillment of our prayer, which we express on the day of "Repentance from Fear" (Yom Kippur) and on the day (night) of "Repentance from Love" (Pesach) - Next year in Rebuilt Jerusalem. Some read Shir HaShirim after the Seder. Suggestion: It might be a workable idea to keep the Seder moving at a decent pace, even though you and other participants have many explanations and Divrei Torah to share. Then, if you and others still have the energy, you can stay at the Seder table - after you help clean up - and expound upon the miracles of Y'tzi'at Mitzrayim and practices of the Seder for as long as you want (until it is time to recite the SH’MA of the morning). One should be sensitive to his/her spouse, children, and guests and not turn a very special occasion into torture for those who are zonked from their Pesach preparations (or otherwise). Finish up, let them go to sleep, and then you can really fulfill the concept of: “And he who expands the telling about Y’TZI’AT MITZRAYIM, this is praise- worthy. There are opinions expressed among early Hagada commentators, that it is not necessarily praiseworthy to stretch the Magid portion of the Seder, for this delays the fulfillment of the mitzvot of Matza and Maror, makes it difficult for children (and others) to remain focused, and can often cause on to either rush the Afikoman or miss the CHATZOT deadline. We stop asking for TAL U'MATAR with Mincha on Erev Pesach. We continue to say MASHIV HARUACH in Maariv and Shacharit of the first day of Pesach. Then we say T'FILAT TAL and from Musaf of the first day of Pseach, we will be saying MORID HATAL. And at Maariv following Yom Tov, we will begin saying V'TEIN BRACHA in the weekday Amida. If one mistakenly says MASHIV HARUACH U'MORID HAGASHEM after T'FILAT TAL, the Amida is considered invalid and must be repeated. Catching oneself within the second bracha of the Amida, requires backtracking to the beginning of that bracha and saying from there - ATA GIBOR... Forgetting MORID HATAL (but not saying MHUH either) does not require repeating or even returning to say it. First Day of Pesach First Torah - five people, 31 p'sukim Sh'mot 12:21-51 (Parshat BO) This portion is the continuation of what we read on Shabbat HaChodesh. It contains the actual procedures to be followed in the bringing of the Korban Pesach, the account of the night of the tenth plague, the Exodus, the Exodus-Matza connection, reference to Leil Shimurim, and mitzvot related to K.P. Second Torah - Maftir, 10 p'sukim Bamidbar 28:16-25 (Pinchas) Contains the Korban Musaf of Pesach. Begins with Korban Pesach on the 14th and repetition of the "comand" to eat matza for seven days. Haftara: Yehoshua 5:2-6:1 - 15 p'sukim The Torah tells us of Pesach Mitzrayim, and then of the first annual Pesach. After that, KP was not brought for the duration of the time in the Midbar. The haftara tells of the mass circumcision at Gilgal of the males who were below military age when we came out of Egypt and those born in the Midbar. Following the Mila (which is a prerequisite of KP), the first Pesach in Eretz Yisrael was observed. The Manna ceased and the new People of Israel ate from the harvest of the Land for the first time. Yehoshua meets an angel and is about to begin preparations for battle against Yericho, the first step in conquering the Land. Second day (Friday Chol HaMoed) First Torah - 3 people, 52 p'sukim Vayikra 22:26-23:44 (EMOR) The bulk of the reading is The Festival Portion, chapter 23 in Vayikra. It deals with the entire cycle of holidays, all of which revolve around Pesach, all of which in some way commemorate the Exodus. The reading contains the mitzva of the Omer which was brought on the second day of Pesach. Perfect timing. The Festival Portion is preceded by several p'sukim that deal with sacrifices and with the mitzvot of Kiddush HaShem. Reference is made to G-d's taking us out of Egypt - definitely part of the reason for "adding" this to the Festival portion. Second Torah - 4th Aliya, 7 p'sukim Bamidbar 28:19-25 (Pinchas) Contains just the Musaf of Pseach, without the first 3 p'sukim read on the first day only. Third day - Shabbat Chol HaMoed Many shuls follow the custom of reading Shir HaShirim before Torah reading on Shabbat Chol HaMoed. When it is read from a kosher megila scroll, two brachot are recited: AL MIKRA MEGILA and SHE'HE'CHE'YANU. The love between G-d and Israel is the theme of Shir HaShirim. That love was forged in Egypt. First Torah - seven people, 38 p'sukim Sh'mot 33:12-34:26 (Parshat KI TISA) Who knows 13 - Thirteen are the MIDOT of G-d. This is the main theme of the reading of Shabbat Chol HaMoed. In the aftermath of the Sin of the Golden Calf, Moshe Rabeinu asks G-d to allow him to know Him (G-d) more intimately. G-d will not allow that completely, for this is impossible for any human being, but He will show Moshe more of Himself (so to speak) than anyone else would ever see. G-d then commands Moshe to cut new LUCHOT and write upon them that which was written on the first set “that you broke”. G-d forgives the People, sends Moshe back to them with the new LUCHOT, and with the special knowledge of the YUD-GIMMEL MIDOT, which the people of Israel are to use in prayer, and some of whose traits, we are to emulate. This is followed by a review of the three major Chagim, including mitzvot related to Pesach. Shabbat Chol HaMoed 2nd Torah - MAFTIR, same as day 2 Haftara: Yechezkeil 37:1-14 - 14 p’sukim This portion of the NAVI is the famous prophecy of the Vally of the Dry Bones. In his vision, the NAVI sees bones gradually get covered with sinew, flesh, and skin. Then G-d tells Yechezkeil to prophesy in G-d’s name to the inert bodies that G-d will bring to them the breath of life and they will live. The message to Yechezkeil (and all of us) is that the Jewish Nation, scattered in Exile among the nations of the world, are like those dry bones. But they are not gone and for- gotten. They will have the breath of G-d breathed into them and they will return to life - active spiritual, religious life. This prophecy is also about T’CHIYAT HAMEITIM. There are connections between this Haftara and Pesach in general. But one can also see a connection to the Torah reading specific to Shabbat Chol HaMoed. After the Sin of the Golden Calf, the people were on the verge of extinction, but for the intercession of Moshe Rabeinu on our behalf. The 13 Midot represent the restoration of life to the generation of the Midbar. In that way, the Haftara fits. Shabbat Mincha - - 3 people, 16 p'sukim As usual for Shabbat Mincha, we read the first part of the upcoming Parshat HaShavu’a - SH’MINI. Fourth day (Sunday Chol HaMoed) First Torah - three people, 16 p'sukim Sh'mot 13:1-16 (Parshat BO) This is the continuation of the reading of the first day of Pseach. It consists of the two parshiyot known as KADEISH and V'HAYA KI Y'VI'ACHA, which join the first two portions of the Sh'ma as the four parshiyot in T'filin. The reading contains the mitzvot of the sanctity of firstborns, which derives from the events in Mitzrayim. Extensive reference to Pesach is also found here. 2nd Torah - 4th Aliya, same as day 2 Fifth day (Monday Chol HaMoed) First Torah - three people, 26 p'sukim Sh'mot 22:24-23:19 (MISHPATIM) This portion contains many mitzvot including those related to the Three Festivals. The opening mitzvot of this portion deal with Tzedaka. This is particularly appropriate in light of the practice of KIMCHA D'PISCHA, providing for the Pseach needs of the poor. 2nd Torah - 4th Aliya, same as day 2 Sixth day (Tuesday Chol HaMoed) First Torah - three people, 14 p'sukim Bamidbar 9:1-14 (B'HAALOT'CHA) This portion deals with the first (and only) Korban Pseach brought in the Wilderness. It also contains the mitzvot of Pesach Sheni. 2nd Torah - 4th Aliya, same as day 2 Seventh day of Pesach (Wed.) First Torah - five people, 63 p'sukim Sh'mot 13:17-15:26 (from B'SHALACH) This reading is the continuation of the reading from the fourth day, which was a continuation of the first day, which was a continuation of Parshat HaChodesh. This portion contains the events immediately following Y'tzi'at Mitzrayim, mainly the Splitting of the Sea the drowning of the Egyptians, and the Song of the Sea - AZ YASHIR. Our tradition is that it was on the seventh day of Pesach that we crossed Yam Suf. 2nd Torah - Maftir, same as day 2 Haftara: 2 Shmuel 22:1-51 - 51 p'sukim This chapter is the Song of King David. It is written in exactly the special style as AZ YASHIR is written in a Torah scroll. The haftara for the final day of Pesach is the exultant hymn of thanksgiving to G-d. On gets the sense, when following Torah with Haftara of B'CHOL DOR VADOR - in every generation... The Yemenite Seder Plate has two pieces of meat - one cooked and one roasted. At the beginning of the meal, both pieces of meat are eaten - the cooked one first, since the roasted piece commemo- rates the K.P., which is eaten at the end of the meal. Here’s another Yemenite “tidbit”: Dayeinu is the answer of the people at the Seder to the leader’s reading of each line. When they say Dayeinu, they all lift the table, symbolizing G-d’s lifting us from the humiliation of slavery. Yemenites dip at the Seder, not twice, but four times: Karpas, Matza, Maror, and Koreich. That's not all: All four dippings are done in Charoset. Only Afikoman is not dipped in anything. <JTYLTK> (Just thought you'd like to know) For Your (Hagada) Information: Ashkenazim and Teimanim make brachot for all four cups of wine, since each is accompanying a different Seder Mitzva — Kiddush, Hagada, Birkat HaMazon, Hallel. S'faradim make brachot only on the first and third cup. They consider there to be no interruption between the first and second, nor between the third and forth, and therefore opt for omitting Borei Pri HaGafen for the second and fourth cups. Here's the observation; you make something of it: MA NISHTANA HA'LAYLA HAZEH MIKOL HALAYLOT has the same G'matriya as the pasuk from Mishlei: EITZ CHAIM HI L'MACHAZIKIM BAH V'TOMCHEHA M'USHAR According to Tradition, the original Shabbat HaGadol was the 10th of Nissan. Like this year. Pesach is the time for T'SHUVA MEI'AHAVA, repentance motivated by love of G-d. Towards better Davening and Torah reading Column #21. 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'll take a Pesach break from "new" stuff, and use this week's column to review many of the things we've learned these past few months, using the Hagada for examples. KADEISH: We say, BOREI PRI HAGAFEN, with the DAGESH in the PEI of PRI remaining, because we perceive a slight break in the phrasing (as mentioned last week or the week before) - BOREI pause PRI HAGAFEN. I recently bought a Yemenite Hagada, for comparison purposes, and found that they do not print the DAGESH. BOREI FRI (free)... (don't make me try for the Teimani HAGAFEN). aSHER BA-char BA-nu - both words are MIL'EIL - BA-nu is always that way, and ba-CHAR became BA-char by the device known as NASOG ACHOR. MIKOL separate LASHON. va-TI-ten-LA-nu. Pseudo-NASOG-ACHOR, since the words are joined with a MAKAF and are treated as a single word with the primary accent on the LA (and a secondary one on the TI. KI VA-nu va-CHAR-ta. The second and third words lose the DAGESH from their leading BETs. MAGID: We dip SHTEI F'A-MIM. We eat either sitting, YO-SH'VIM (not YOSH-VIM), YO-D'IM ET HATORA (not YOD-IM). Where were the scholars having Seder? BIV-NEI V'RAK. How come we refer to the city as BNEI BRAK? Should be V'RAK. ...remember the day you came out of Egypt... TZEI-T'CHA (or TZEI-S'CHA). SH'VA NA. On the other hand, here's a tough SH'VA NACH to pro- nounce: V'HI-GAD-TA. The DALET is NACHed - no vowel sound. Not HI-GA-D'TA. HI-GAD very tiny pause TA. Here's another NA many people don't catch: And now G-d has brought us close to His service - KEI-R'VANU. Like the stars of the heavens, K'CHO-CH'VEI HASHAMAYIM LAROV. R' Yosi HaGalili compares the MAKOT and the miracles in Egypt and at the Sea. After what Bnei Yisrael saw at the Sea, V'YI-R'U HA'AM ET HASHEM... they FEARED G-d, not VAYIR-U, and they saw. They did SEE, but that was already mentioned in the beginning of the pasuk, VAYAR YISRAEL... (This is the only example so far of an actual change in meaning with an incorrect pronunciation.) We eat matza because the people did not LINGER when G-d hurried them out of Egypt. L'HIT-MAH-MEI-AH. Here we have a rare SH'VA NACH under a HEI, and therefore the HEI is sounded (aspirated). MAH, not MA. The final HEI has a PATACH under it, which is known as a PATACH G'NUVA. In such a case, the PATACH is sounded BEFORE the HEI, so the last syllable is AH, not HA. (Same as the easier to grasp TAPU'ACH rather than TAPUCHA.) On this same note, we come to a very important example of a PATACH G'NUVA under a HEI. Im- portant, because we are dealing with one of G-d's names. Towards the end of the second perek of Hallel, we have ALEF with a CHATAF SEGOL, LAMED with a full CHOLOM, and a MAPIKed HEI with a PATACH G'NUVA. Because of the ALEF's vowel, it does not really stand alone as a syllable, but is linked to the LO as ELO. Which is the accented syllable of this MIL'EIL word. The final syllable is AH, not HA. ELO-HA is NOT one of G-d's names. ELO-ah is one of His Holy Names. It's not so nice to mispronounce any words of davening or Torah reading, but it is really not nice to mispronounce G-d's name. Especially if you know how to say it correctly. There's more in the Hagada to practice or correct pronunciation skills, but we'll leave it at this, with our best wishes to you and your family for a Chag Kasher V'Samei'ach and a meaningful (and fun) Seder. Parsha Pix Fire in the upper-left represents the fire on the Mizbei'ach that was never to be extinguished. The NER TAMID in shuls commemorates this (as well as the miracle of the Menorah, whose westernmost lamp remained lit all the time.) Yes to Matza and no to chametz is for Pesach, but also for the sedra, where we are forbidden to make (most) Menachot chametz. Earlobe, thumb, and big toe upon all of which was placed some of the blood of the EIL HAMILU'IM. The Seder Plate and the Kohen Gadol are obvious, for Pesach and the sedra. Who knows 5 has the obvious answer from the Hagada. What's the other answer? What's the turtle's message? Chayei Adam? Big heart with the arrow in both directions to and from the little heart is from the Haftara for Shabbat HaGadol (as is one of the unanswered elements of this ParshaPix). "...and he shall turn the heart of the fathers to the children and the heart of the children to their fathers..." 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 (VAYIKRa) TTriddles: [1] Difference between ours and theirs is a little one [2] Rav P. Korban results from a confused Kohen Gadol's Atonement And the envelope please... What? Only two TTriddles? Yes. It happens. [1] Many solvers got this one. The missing word is “prophet”. Chief among ours is Moshe Rabeinu. Theirs, L’HAVDIL, is Bil’am HaRasha. The TTriddle, then, refers to the commentary on the little ALEF in Vayikra. Without the ALEF, the word is read VAYIKAR, and G-d appeared (to Bil’am) in an impersonal way (let’s put it like that). VAYIKRA with the ALEF, is a personal, endearing term - as Rashi puts it, similar to the angels’ use of the word, as in V’KARA ZEH EL ZEH... ALEF is numerically 1, so the difference between ours and theirs is a little one. [2] Only a few solvers got this one, and only one really hit the extra element in it. The Kohen Gadol’s atonement, as mentioned in Vayikra, was a PAR BEN BAKAR, a young bull. “Confused” is an old cryptic crossword puzzle code-word for an anagram, a rearrangement of letters. Those of Par Ben Bakar rearrange to spell (in Hebrew) Rav P. Korban. What’s cute about that is that the word KORBAN is there, as is the word RAV, which implies S’MICHA, which is not just the term for rabbinic ordination, but also one of the procedures in the bringing of many types of korban. The Kohen Gadol places his hands on the animal and leans on it. That’s called S’MICHA. So it is a multi-dimensional TTriddle. This week's TTriddles: [1] Ezra, Chananya, Chalafta [2] 39, Who knows 39? (answer related to Pesach) [3] man, incense, donations, wood Plus three elements from the ParshaPix Israel Center Notes: Re: The Israel Center and Torah Tidbits Kimcha D'Pischa The Israel Center is in touch with an Israeli family, graduates of the OU Kharkov community program, that is in dire straits. Due to an infirmity the husband is unable to work and the wife barely earns enough for food for thier 3 children. Can you help them for Pesach? Please send check to: "Sick Fund", Israel Center 22 Keren HaYesod, POB 37015, Jerusalem 91370 Sincerely, Menachem Persoff, Director, Israel Center As of this past week, we have an armed security guard posted in the reception area at the entrance to the Center. We will be issuing ID cards to frequent users of the Center, to make their entry into the building easier. In order to defray the added costs, combined with the erosion of the value of the shekel, we are increasing fees for Center classes and activites by 5NIS. We are also asking life members to pay this 5NIS fee. Anyone with difficulties paying these increased fees, please see us for special consideration. 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 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... Torathon 5762 to take place IY”H at the Israel Center (of course) on THU-FRI, April 25-26, 13-14 Iyar from 8:30am on Thursday to sometime on Friday morning. We are planning some shiurim in Hebrew in addition to the full schedule of shiurim in English. Topics will include Pesach Sheni, Lag BaOmer, S’firat HaOmer, Yom Yerushalayim, Jerusalem, Shavuot, Bikurim, Yom Tov... and more. We are also planning to get the journal out for Torathon day. It will have two interesting and useful sections: one with Kiddush and Havdala throughout the year; the other with a unique bencher with Ashkenazi and S’faradi 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. ITEM We have two summer programs for teens. To avoid confusing them, you will find one announced on BackPage 5. That’s the camping program for boys and girls (separate campuses) in the Golan. We also 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. 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. NESTO - Native English-Speaking Teen Olim I write these words as we get ready to set out for our pre-Pesach tiyul — our last NESTO event for a number of weeks. Last Wednesday, we held a SHEVA BRACHOT for Chave and Shmuel. It was an exciting event. For starters, there was the delicious food. (Yum!) Then we tested the new couple to see how well Chave and Shmuel really know each other. (Like, what color toothbrush does the other use...) Anyway, we had a blast playing "pin the hat on the Chave" and dressing the couple up as aliens. We ended the evening with a questionnaire about NESTO people. (Who reminds you of triangles???) So now we are going on the great tiyul and the bus is here. So have fun everybody, and have a great Pesach. A flower for the heart and soul. • Chagit The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 • spodek@netvision.net.il 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 Junior NESTO will be spending a wacky day at the Ramat Gan Safari on Chol Hamoed Pesach Monday April 1st. For more information and to register please contact Natalie or Naomi at the office. You can get the Palm version of the OU Kosher for Passover Guide: http://www.penticon.com/moadon/ou-p5762.zip (included in this zip file is the "Matza Animation") Omer download file: http://www.penticon.com/products/omer102.zip 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. Wishing a great Shabbat to those participating in the Shabbat HaGadol at the Israel Center For people within walking distance of the Center, we invite you to join us for davening and/or shiurim See BackPage I for the Shabbat schedule Tour of the Old City • WED April 10 - 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 non members add 5NIS 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 or 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 accommodate 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! 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 TT512 "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. See page 10 for details about increase (Membership is 225NIS per year) Many Israel Center programs are partially funded by the Jewish Agency for Israel People in walking distance of the Center are invited to join in the davening and/or shiuim of the Shabbaton HaGadol, as follows... Friday evening 5:20pm Mincha, Kabbalat HaShabbat, Dvar Torah, Maariv (6:15pm) 8:45pm Deep Engagement: The Educational Theory of the Seder - Rabbi Eddie Abramson Shabbat Day 7:30am Pre-davening mini-shiur by Phil 8:00am Shacharit, etc. 11:30am Pesach Preparations: Spiritual Uplift or Simple Exhaustion? - Rabbi Abramson 12:30pm Mincha Gedola 2:45pm Hagada Review & Preview - Phil 4:00pm Hope for Redemption from National Suffering: An Analysis of KORECH at the Seder Shabbat HaGadol Drasha Rabbi Eddie Abramson 5:00pm Refreshments and Q&A session • 6:20pm Maariv, Havdala Motza'ei Shabbat HaGadol Drasha by Rabbi Shlomo Riskin • The Message of the Hagada regarding Israel's Place among the Nations of the World — Implications for our Present War against Terrorism at Yeshurun Synagogue Separate seating • No entrance fee Regular classes will resume IY"H after Pesach Please notice announcements of special classes & programs during Pesach SUNDAY 10:00am • Highlights and Insights: Shir HaShirim • Shprintzee Herskovits 8:00-10:00pm • A pre Pesach Seminar with Rabbi David Derovan, Phil Chernofsky and Rabbi David Sperling 8:00-10:00pm • Aliya Counselling with Miriam Bass Sundays 7:30pm • (Freedom Now - Passover as therapy) 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 MONDAY 8:00pm • Curing the Jewish Heart: Lecture series by Am Segula on Lessons from History and Zionsim, This week: Rachel & Max Nordau Monday, March 25th, 8:00pm • A Kabbalistic look at: The Spiritual Link between your name and your soul's mission with Rabbi Efraim Sprecher TUESDAY 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 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 Sunday Chol HaMoed 10:00am (men & women) Highlights & Insights: Torah readings of Chol HaMoed and Sh'vii shel Pesach • Shprintzee Herskovits Sunday March 31st, 8:00pm • Professional training session for teachers, social orkers and parents: HOW TO PREPARE YOUR CHILDREN, YOUR SCHOOLS AND OUR COMMUNITY FOR A TIME OF WAR: APPLYING LESSONS FROM HANDS-ON EXPERIENCE DURING THE YOM KIPPUR WAR AND ITS AFTERMATH...AND FROM CONFLICTS SINCE THEN IN ISRAEL • Presenter: David Bedein MSW Sunday, March 31, 8:00pm: Interactive Family Theater: Four Scenes from a Marriage at Beit Gesher, 10 King David, 50/60NIS Monday Chol HaMoed 10:00am • men & women • Review: Morid HaTal, Omer, Chol HaMoed, Yom Tov • Phil Chernofsky 8:00pm • Jean Paul Satre, Jewish Identity, and the Splitting of the Sea • Guest speaker: Rabbi Dr. Natan Lopes-Cardozo 9:00pm • NOTE TIME • Curing the Jewish Heart • Lecture series by AM SEGULA on Lessons from History & Zionism This week: Jabotinsky, the Lone Wolf The Center will be closed on Tuesday & Wednesday, April 2nd and 3rd - the 6th and 7th day of Pesach, and will reopen IY"H on Thursday, ISRU CHAG (April 4th) Thursday, ISRU CHAG Sometime in the morning • Shiurim while you fold Parshat HaShavua and/or the Calendar • various presenters Slim for Life and the Men's & Boys' Choir will resume IY"H on THU April 11th 8:00pm • The Book of Yehoshua • Reb Yosef Schreiber FRIDAY 9:00am • Pirkei Avot: the New Season • Rabbi Eisen resumes his classes IY"H next week • Phil Chernofsky Upcoming 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. Women - Recharge your batteries after Pesach (SUN, April 7th- 10:30am to 4:30pm, to be specific) A Taste of Beauty - a Beauty & Fashion Forum, a day of constructive self-indulgence • Tips from experts on hair, skin, body, color, make-up, wardrobe, image • videos of Elizabeth Arden and Estee Lauder • drawings, discounts, surprises, salad lunch. more • Hosted by Beverley Crawford, International Image & Color Consultant and Sarah Friedman, Exclusive Jewelry Designer • 220NIS (incl. lunch), 220NIS for members, 200NIS for registering by March 26, noon, 180NIS for early registering members Bring pen & pad for notes
Smoking Cessation Program beginning April 7, Call 5667787 x 204 for details Tue. April 9 - 8:00pm • S'firat Ha'omer - Kabbalistic bridge between Pesach and Shavuot • Rabbi Efraim Sprecher Wed. April 10 - 8:00pm • Living with Teens; Creating a loving relationship • Rachel Frumin Sun. 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 [The
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