Halachic Times for Jerusalem Winter
(Standard) Time Candle lighting - 4:19pm (Earliest - 3:51pm) Havdala - 5:38pm (Rabbeinu Tam - 6:07pm) Earliest Shacharit 5:35-5:35am Sunrise 6:35-6:34am (6:40-6:39am) Sof Z'man Kri'at Sh'ma 9:11-9:14am (8:23-8:27am) Sof Z'man Shacharit 10:02-10:05am (9:31-9:34am) Chatzot (halachic noon) 11:46½-11:49am Mincha Gedola (earliest Mincha) 12:17-12:19pm Plag Mincha 3:49 - 3:55pm Sunset 4:58-5:04½pm (4:53-4:59½pm) WORD OF THE MONTH A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem... We bench Rosh Chodesh Shvat on Shabbat Parshat Va'eira, Janaury 12, '02 ROSH CHODESH SH'VAT Y'H'YEH B'YOM SHEINI HABA ALEINU V'AL KOL YISRA'EL L'TOVA The Molad is on Monday (Jan. 14th) 1h 2m 2p In Rambam notation: SHEINI • 7h • 38 chalakim Clock time (can be adjusted for location) MON JAN. 14, 12:41¼am Astronomical Molad - Sunday, JAN 13, 15:31:20 First & best opportunity for Kidush L'vana this month (according to Minhag Yerushalayim - 3 days after the Molad) is Thursday night, January 17. Many people will wait for Motza'ei Shabbat BO, January 19th. Story, Prophecy, Challenge This will sound familiar (understatement). The idea in various forms is presented many times a year in the pages of Torah Tidbits. But if its message is about Torah and Eretz Yisrael - then why shouldn't it be a common feature of Torah Tidbits? The Torah is a story, or series of stories, in that it tells us of many events that occurred from Creation of the World, through the period of the Avot and Imahot, to the experience in and out of Egypt, to the Birth of the Nation, through the wandering in the Midbar, until we were poised at the threshold of Eretz Yisrael. The Torah is the prophecy of Moshe Rabeinu. The Divinely dictated text (orally explained and detailed) of G-d's Revelation to Bnei Yisrael through Moshe Rabeinu containing the Mitzvot and much more. There are parts of the Torah that some people mistakenly see as only story. Once upon a time, a long time ago (3315 years), G-d sent Moshe into Egypt to take the people out. He told Moshe to tell the people that "I am G-d and I will take you out from under Egyptian oppression, save you from slavery, and redeem you from the land of Egypt. I will then take you to Me as a Nation, be your G-d, and you will know that I took you out of Egypt. Then I will bring you to the Land that I swore to give to your forefathers, and I will give it to you as a Heritage, I am G-d." Although the three p'sukim just presented in English (Sh'mot 6:6-8) contain the famous Four Terms of Redemption, they actually consist of 8 terms covering the sequence of Y'tzi'at Mitzrayim (the Exodus), Matan Torah (the Sinai experience), and coming into Eretz Yisrael. Story-wise, we were taken out of Egypt, we received the Torah, and we entered the Land. But as prophecy, there is an unfinished - or ongoing - nature to these promises of G-d's. The Hagada tells us that, "In every generation, a person is obligated to see himself as if he left Egypt." This alone makes the first part of the sequence more than a story. We have to RELIVE the Exodus. And we have to believe that the promise of Redemption from Exile and difficulties is recurring. And that includes now. To be G-d's Nation and for Him to be our G-d is certainly not just history. It is the challenge for each of us as individuals and as part of Klal Yisrael on an ongoing, everyday basis. It isn't a done deal and it does require our effort. As does the third part of the process. G-d says He will bring us here and give us the Land. This too is not just story, but something attainable by us through our efforts and with G-d's help. We have to come. We have to make this Land ours. And G-d ours. Let's do it. Sedra-Stats 14th of the 54 sedras; 2nd of 11 in Sh'mot Written on 221.8 lines in a Sefer Torah; ranks 16th 16 parshiot; 8 open, 8 closed(above average for the Torah; avg. for Sh'mot) 121 p'sukim - ranks 20th (4th in Shmot)) 1748 words - ranks 15th (3rd in Shmot) 6701 letters - ranks 17th (3rd in Shmot) P'sukim are above average in length Mitzvot VA'EIRA contains none of the 613 Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 12 p'sukim - 6:2-13 [SDT] The two most common names of G-d in the Torah are E-LO-HIM and A-DO-NOI (as an act of respect for G-d's sacred names, these two are generally pronounced ELOKIM and HASHEM respectively, when referred to other than in prayer or Torah reading). ELOKIM is usually considered to be G-d's name of strict judgment, whereas HASHEM carries the connotation of Divine Mercy. Notice that in the accounts of Egyptian oppression, the predominant name of G-d is Elokim (esp. in 2:23-25). Exile is certainly associated with the stricter side of G-d's treatment of his People. If the quality of mercy were dominant, perhaps we would acclimate too well to conditions and lose our yearning for redemption. (See what has happened in modern times when exile is accompanied by G-d's Midat HaRachamim and people are quite comfortable, and unfortunately complacent.) In the opening pasuk of this week's sedra, we find the unusual combination of both names. It is ELOKIM Who speaks to Moshe, G-d Who has judged and treated the People strictly and harshly. (And G-d Who is also speaking harshly to Moshe for his outburst at the end of Parshat Sh'mot). However, His message to Moshe is "I am HASHEM" (which comes with VAYOMER, the softer "tell", rather than VAIDABEIR, the harsher "speak" that began the pasuk). And His words of hope and promise to the People begin with the same declaration, "I Am HASHEM". In this context, we are told that G-d will take the People out of Egypt, save them, redeem them, take them unto Him, be our G-d and ultimately bring us into the Promised Land. These stages of redemption are summed up with the reiteration of the statement, "I Am HaShem". It is as if G-d is saying to the down-hearted People: "until now you've experienced Me as ELOKIM, but rest assured that you will now see HASHEM - the G-d of Mercy - in full measure. The Egyptians on the other hand are being punished by the hand of G-d as ELOKIM. (see 5:15). The sedra begins with G-d speaking to Moshe Rabeinu and telling him of the promises He had made to Avraham, Yitzchak, and Yaakov. Also, G-d tells Moshe that He has heard and is responding to the cries of the People of Israel. In other words, G-d will be taking us out of Egypt not only because of promises He had made to the Avot, but because of His feelings for us. Therefore, G-d will take the People out from under Egyptian oppression, will save them from bondage, and will redeem them with His might. He will then take the People to Him as a Nation and be our G-d. He will then bring us into the Promised Land. Moshe relates this prophecy to the People, who are too exhausted to listen. G-d then tells Moshe to go to Par'o and demand the People's release. Moshe questions how Par'o can be expected to listen, if the People (Moshe's own people) themselves didn't listen to him. [SDT] G-d tells Moshe to go speak to Par'o (about letting the People go). Moshe "demurs", using the logical argument known as KAL VACHOMER - if the People of Israel (my own People) didn't listen to me, how is Par'o going to listen to me. Seems logical, but the Torah has told us why the people didn't listen to Moshe - they were utterly exhausted from their unusually difficult labors. If so, it does not follow logically that Par'o would not listen to Moshe. Maybe he would listen, not being exhausted. On the other hand, Moshe's KAL VACHOMER is based on his own statement - "I have a speech impediment". In trying to understand his failure to reach the people, Moshe finds fault in himself, not in the People. This is how a leader should behave. When a rabbi or teacher fails to communicate an idea to his charges, he should not conclude that the fault lies with them - they are dumb; they are not committed enough; etc. He should rather be critical of himself - I probably didn't explain things well; I wasn't patient enough; etc. This is one of the signs of humility that is such a desirable characteristic in a leader. This was one of the many qualities that made Moshe Rabeinu The Leader and Teacher par excellence. (Above Moshe's objections, so to speak,) G-d reiterates to Moshe and Aharon, that they are to tell the People as well as Par'o that the People will be leaving Egypt. Levi - Second Aliya - 15 p'sukim - 6:14-28 The Torah begins to enumerate the names of the tribes and family groups. It is obvious that the intention here is not to review the whole of the nation, but rather to focus on Moshe & Aharon. The Torah starts the list with Reuven and Shimon, and when it gets to Levi, there is much more detail. In this brief section, we meet many of the "main personalities" of the rest of the Torah. The Torah is also giving us the ability to continue to draw the timeline of Jewish history, by giving us the ages at death of Levi (we already know the ages of the three previous generation, those of Avraham, Yitzchak, and Yaakov), his son Kehat, his son Amram. That brings us to Moshe and Aharon. We are also introduced to Korach and his sons and Aharon and his family. [SDT] Although the purpose of this partial genealogy was to identify Aharon and Moshe, the Torah began with Reuven and Shimon before it gets to Levi. A reason offered for this in one of the sources is that since Yaakov Avinu spoke critically of these three sons, the Torah here lists only them, to teach us that they were important tribes despite their progenitors' "mistakes". [SDT] Why are we known as BNEI YISRAEL, and not one of the other Fathers or Mothers? YISRAEL is spelled YUD (Yitzchak & Yaakov), SIN (Sara), RESH (Rivka & Rachel), ALEF (Avraham), LAMED (Leah). The name YISRAEL then emcompasses all the names of the Patriarchs and Matriarchs. This is not a reason, but a nice way to look at our main name. Shlishi - Third Aliya - 9 p'sukim - 6:29-7:7 After the "digression" of the previous passage, the Torah now repeats that G-d is sending Moshe to Par'o and that Moshe continues to "object" because of his speech-impediment. BTW, ARAL S'FATAYIM has different explanations in commentaries. Literally, I have uncircumcised lips, it is variously interpreted as, "I have a speech defect", "I can hardly speak", and "I have no self-confidence when I speak". Rashi says that G-d did not repeat the command, nor did Moshe repeat his objection. It is the Torah that is putting us back where we left off before the genealogical data were presented. G-d tells him that Aharon will do the talking, that Par'o will refuse the repeated requests to free the People, and that He (G-d) will take His people out, and that it will be clear to Egypt (and everyone else) that it is indeed G-d Who is doing everything. Moshe and Aharon do as G-d instructs them; they are 80 and 83 years old respectively. [Observation] When the Torah is specific about ages, it usually is meant to give us an accurate way of constructing a timeline. Perhaps too, in this case, the Torah is pointing out something that we saw very often in the book of B'reishit - namely, the prominence of the younger brother over the older one. [SDT] How is it that Moshe Rabeinu is able to speak to the People of Israel throughout his "career" as leader, in light of the fact that he complained of being "speech impaired"? When Moshe spoke to the People of Israel, it was the Sh'china that spoke from his mouth. He had no trouble with his speech defect. He was, however, concerned when it came to speaking to Par'o. See 6:30. R'vi'i - Fourth Aliya - 28 p'sukim - 7:8-8:6 G-d tells Moshe and Aharon, that when Par'o asks for a sign, Moshe shall instruct Aharon to throw down the Staff before Par'o and it will turn into a serpent. Moshe and Aharon appear before Par'o and do as G-d has instructed them. Rashi says that TANIN means NACHASH, snake or serpent. Not everyone see it that way. When G-d first had Moshe throw his staff down, it changed into a NACHASH, a snake. Here with Par'o, it changed into a TANIN. Strong possibility is that we are talking about a crocodile, venerated and worshiped by Egyptians. Many Pharaohs identified with the crocodile as the ruling animal of the Nile. Adds the Baal HaTurim, that the Tanin reverting to wood was a message to Par'o that just as the mighty crocodile turns to dry wood, so too will the mighty Par'o turn to dust and food for worms. [SDT] The Baal HaTurim points out that the pasuk says: G-d says to Moshe that when Par'o will ask for a sign, you (Moshe) shall tell to Aharon to take your staff and throw it (on the ground) in front of Par'o, it shall become a TANIN. It didn't say: and it will become a Tanin. He explains that the staff was thrown down and then he was to command it to become a Tanin. And that's what happened, to show Par'o the power of speech that G-d has given to Moshe. In other words, the staff did not change upon being thrown down. It changed by a spoken command. That carries a pointed message to Par'o that his wizards aren't even in the same class with Moshe and Aharon. Par'o calls his wizards who are able to duplicate what Aharon does; however, Aharon's staff (note: not his TANIN) swallows those of the wizards. Nonetheless, Par'o refuses to listen to Moshe and Aharon, as G-d had said. G-d then instructs Moshe to go to the river (Nile) in the morning, where Par'o will be, and to bring the Staff with him. Moshe is to say to Par'o that G-d has sent me (Moshe) to tell you (Par'o) to release the People and you have refused until now. "With this will you know Who G-d is..." Moshe (actually Aharon) will be striking the water of the river, turning it to blood and killing all the fish therein. G-d tells Moshe to tell Aharon to take the Staff and strike the waters of Egypt. Moshe and Aharon do as instructed and the waters turn to blood, the fish die, and the Egyptians cannot drink the water. Par'o's wizards again duplicate what was done, causing Par'o to remain stubborn. Egyptians are forced to dig for water (and/or buy water from the Jews). This first plague lasts 7 days. G-d next instructs Moshe to go to Par'o (at his palace) and warn him that if he does not let the People go, Egypt will be smitten by a plague of frogs. Aharon is to raise the Staff above the river, which he does, and the land is blanketed with frog(s). The wizards are again able to simulate this plague with their magical powers. Par'o calls to Moshe and Aharon to pray to G-d that the frogs be removed, promising that he will let the People go into the wilderness to offer sacrifices to G-d. Moshe asks Par'o when he wants the frogs to leave. (A strange question, to which Par'o gives a stranger answer). Par'o says "tomorrow", to which Moshe responds "so be it. And that will serve as proof of G-d's powers". [SDT] Why would Par'o ask for the plague to be withdrawn on the following day? He and his people were certainly suffering and would want to rid themselves of the frogs as soon as possible. Par'o (still refusing to see the plagues as Divine, and assuming that there was some natural explanation for them) figured that Moshe came before him when he (Moshe) knew that the frogs would leave. Moshe would give the impression that he (in the name of the G-d of Israel) had power over the frogs. So Par'o tried to trick Moshe by asking the unexpected - do it tomorrow. Moshe's answer was that doing so would demonstrate that it was truly G-d's power that was being observed. Egypt saw itself as great because of the Nile and because of the fertile land created by the waters of the Nile. The first plague smote the water. The second was a plague that came from the river and attacked the land. The third smote the land itself. Chamishi - Fifth Aliya - 12 p'sukim - 8:7-18 So it happens, and after the frogs are gone, Par'o reneges on his promise, as G-d had said he would (an oft-repeated phrase to indicate G-d's active role in the events of the Exodus). G-d tells Moshe to tell Aharon to strike the dust of the earth (no warning to Par'o this time). The resultant plague of lice was not able to be matched by the wizards, who acknowledge G-d's might. Par'o remains stubborn. G-d sends Moshe to warn Par'o about the next plague (swarms of insects or wild animals, depending upon which opinion you follow). New element: the contrast between Egyptian and Jewish experiences. There was always a contrast between the Egyptians and the Jews - Egyptians had no water during the first plague; the Jews had water. The Midrash even says that if a Jew and an Egyptian drank from the same cup, the Jew would be drinking water and the Egyptian would have blood. Similarly, the Jews did not suffer the plagues and the Egyptians did. Yet it seems that G-d had different messages for each of the plagues. (Or each set of 3 plagues.) AROV was the first plague that the distinction between Goshen and the Jews on one hand, and the Land of Egypt and the Egyptians on the other, was so sharp. Shishi - Sixth Aliya - 26 p'sukim - 8:19-9:16 And so the AROV descend upon the land. Par'o calls for Moshe and gives permission for the people to sacrifice to G-d in Egypt. Moshe says that it must be in the wilderness. Par'o agrees on the condition that Moshe pray for the removal of the plague. Afterwards, Par'o again reneges. G-d next sends Moshe back to Par'o to repeat the demand for the People's release and to warn him of the consequence of his refusal this time, namely DEVER. And so it happens that the livestock of the Egyptians all die, with not a single loss to the Jews. This Par'o checks on, yet he still remains stubborn. The sixth plague (boils) is brought upon Egypt without warning. Although his people are being seriously beaten, Par'o continues to resist (from this point on, with G-d's help). Moshe is next sent to warn about the seventh (and very powerful) plague. [SDT] In warning about HAIL, G-d says (through Moshe) that this time, I will send ALL my plagues... The Vilna Ga'on explains that G-d uses three main weapons, so to speak, to punish those who violate His commands - Fire, Water, and Wind. For example, to destroy the Generation of the Flood, G-d used Water. To disperse Dor HaP'laga, He used Wind, and to destroy S'dom, His main weapon was Fire. The plague of Blood, for example, used Water. Plague 6 was the burning Fire of Boils on the skin. The locust (next week's sedra) came on the Wind. But Hail consisted of the whole arsenal - the Hail itself was Water, it had Fire in it, and the Hail was accompanied by strong Wind (the Kolot mentioned in 9:23). Sh'vi'i - Seventh Aliya - 19 p'sukim - 9:17-35 It is to be a devastating, unprecedented hailstorm. (There was a large measure of the supernatural in all the plagues, even though each had a natural setting, e.g. fire inside hailstones of ice.) The hail is extremely destructive, but some plants do survive, as do the animals of those Egyptians who heeded Moshe's warning to bring them indoors. Par'o admits that he has sinned and grants Moshe's demands, if only the hail will stop. When Par'o sees that the rain and hail and thunder have stopped, he yet again reneges, as G-d has said he would. The last three p'sukim are reread for the Maftir. Haftara - 23 p'sukim -Yechzkeil 28:25-29:21 The Haftara begins with the prophecy of redemption (as does the sedra). The main connection to the sedra is that the Haftara speaks of the downfall of Egypt. We also find in both the sedra and the Haftara, the extreme arrogance of the Par'o. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 119 (part two) • Fences between Gardens This lesson continues in the same vein as the last lesson. Instead of a courtyard, the parties Reuven and Shimon own adjacent gardens or grainfields. In the case of courtyards, the theory is that the parties constantly use their yards so that there must be a wall between the two yards affording the parties privacy and to prevent overviewing. In the case of gardens and grainfields, there is very little activity that Reuven does that needs privacy. The fence is rather to keep persons off Reuven's property. Thus the needs and requirements are different regarding each. Reuven and Shimon have gardens adjacent to each other. They could have become neighbors because they could have voluntarily divided a jointly owned garden that may or may not have been large enough to permit Beth Din to compel them to divide. Or they could have divided pursuant to an order of the Beth Din where the garden was large enough for Beth Din to order a division upon the request of one of the owners. Or they could have purchased the gardens from one person or from two different persons, neither of whom had theretofore erected a fence. They must erect a fence between the gardens, unless the community practice is not to have a dividing fence. (In cases of courtyards discussed in last week’s lesson, the community practice is of no import.) Where Reuven cannot compel Shimon to participate in erecting a fence, Reuven may do it at his own expense, on the dividing line of both Reuven and Shimon, each contributing one-half of the width of the fence. Shimon cannot compel Reuven to build the entire fence on Reuven's property. If Reuven purchases a garden from Shimon without discussing the question of fences, and this garden is in the midst of other gardens owned by Shimon, Reuven may be compelled to erect a fence between his garden and the other gardens owned by Shimon. This holds true even if the custom of the community is not to build fences between gardens. Reuven and Shimon have grainfields adjacent to each other. They need not erect a fence between the grainfields, unless the community practice is to do so. Where Reuven cannot compel Shimon to participate in erecting a fence, Reuven may do it at his own expense, on the dividing line of both Reuven and Shimon, each contributing one-half of the width of the fence. Shimon cannot compel Reuven to build the entire fence on Reuven’s property. If Reuven purchases a grainfield from Shimon without discussing the question of fences, and this grainfield is in the midst of other grainfields owned by Shimon, Reuven may be compelled to erect a fence between his grainfield and the other grainfields owned by Shimon. This holds true even if the custom of the community is not to build fences between grainfields. There is also the opinion that this holds true only if the custom of the community is to erect fences between grainfields. There is an opinion that the height of the fence between gardens and between grainfields is seven feet, the same as the size of the fence between courtyards. This opinion holds that the reason for the fence between gardens and between grainfields is because of overviewing and thus the requirement of a seven-foot fence. There is another opinion that the fence need be only about thirty-seven inches in height. This opinion holds that the purpose of the fence is not to prevent overviewing, since there is little likelihood of overviewing in gardens and grainfields. The purpose of the fence is to keep neighbors out of the property. If Shimon would climb over the fence and enter Reuven's property. it would be visible to all that he had crossed the boundary line. Assume a situation where the practice in the community is not to have fences either between gardens or between grainfields. Reuven wants a fence and Shimon, his neighbor, states that he does not want a fence. Reuven may build the fence completely on his side of the boundary line. Reuven may not build the fence half on the property of Shimon and half on his own property. In constructing the fence, Reuven should get witnesses that he constructed the fence on his side of the boundary at his own expense, or obtain a writing from Shimon that the fence belongs solely to Reuven. Similarly, if the fence is constructed by both Reuven and Shimon, there should be some writing, or witnesses, or distinctive markings on the fence to show such dual ownership. If the fence has no markings, then if it falls down, it will be assumed, that it belonged to both Reuven and Shimon. Many people who came here on aliyah may remember some of the old Jewish neighborhoods in Brooklyn and the Bronx. These areas now look like they have been bombed out. They stand in ruins. Sometimes only some of the buildings have been turned into ruins. Or sometimes a building is razed to make room for a new building to be built on the plot where the building was razed. What are the obligations of the owner of that ruin to fence in his ruin? The fencing in is not done to restrict outsiders or neighbors from overviewing since the ruin is not used by the owner to conduct activities for which he needs privacy. Rather the fences discussed here are to keep people from entering onto the ruin, so that the ruin will not be further damaged in the event that the owner wants to rebuild it or to prevent people from getting hurt. Reuven has a ruin that is surrounded by ruins belonging to Shimon. Shimon fences in his ruins on three sides, such as on the northern, eastern, and southern sides, which fence also includes Reuven's ruin within the three fences. Reuven need not contribute any moneys for such fences, since his ruin is still reachable from the western side. The three fences by themselves did not benefit Reuven. If Shimon then fences in the western side so that Reuven's ruin is now fenced in on all four sides, Reuven must bear half of the cost of all four fences up to a height of seven feet, provided that the fences stand on the ground of both Reuven and Shimon. Assume that Shimon fenced in only three sides, and Reuven fences in the fourth side. This shows that Reuven is satisfied that the fences are there and he must pay his proportionate share of the fences as determined by Beth Din, depending on many factors, such as how much of the fences are on Reuven's property, what are the proportionate areas of Reuven and Shimon, and which areas face public streets. All of the foregoing obligations for Reuven to pay a proportionate share when Shimon enclosed all four sides apply if they were enclosed so as to separate the ruin of Reuven from the ruins of Shimon. But if the fences separated both their ruins from the public, and there is still no fence between Reuven's ruin and Shimon's ruin, Reuven may pay less than his proportionate share of all four fences. The subject matter of this lesson is more fully discussed in Vol. V, Ch.158 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 commentary Meaning in Mitzvot on Kitzur Shulchan Arukh. AVOIDING THE APPEARANCE OF IDOLATRY IN PRAYER When Pharaoh begs Moshe to stop the hail, Moshe agrees: “When I leave the city, I will extend my hands towards HaShem; the claps [of thunder] will cease, and the hail will be no more.” (Shemot 9:29). Rashi explains that Moshe was unable to pray in the city, because it was filled with idols. It is inappropriate to pray even to HaShem in a place where idolatry is practiced. We find many halachot which reflect this principle. For instance, the Rema in Darkhei Moshe writes that a Beit Knesset shouldn’t have wall hangings which show idolatrous themes; and that a person shouldn’t bow in his prayers if at that moment a non-Jew passes wearing a cross (Orach Chaim 90:4 - Even though an ornamental cross is not an object of idolatry, as the Rema points out in Yoreh Deah 141:1). And candles which were originally made for a place of pagan worship, even those which are permissible for private use, can not be used in Beit Knesset (Orach Chaim 154:11). When we avoid praying near objects of idolatry, it is another way of showing our contempt. But a closely parallel law of prayer shows instead our sense of awe. The Shulchan Arukh (OC 90:24) rules that one may not pray behind his Rebbe. The Tosafot on Berakhot 27b explain that one might think that the student was praying to his Rebbe. The Zohar explains that it is precisely because the awe of the Torah scholar is so great that it is in danger of diminishing the awe of the Creator. “A person should never pray behind his Rebbe. As it is written, ‘HaShem your G-d, Him shall you fear’ – the extra Him [‘et’ in Hebrew] to include the requirement to fear one’s Rebbe like the fear of the Shechina, which is itself the fear of the student towards the Rebbe [since we are all disciples of G-d]. Therefore, during prayers one shouldn’t put that awe before himself but rather the awe of the Holy One blessed be He alone.” (Zohar Chayei Sarah, I:132b). The awe of the student towards the Rebbe, who connects him with HaShem through teaching him HaShem’s Torah, is really an aspect of the fear of HaShem, but we must still be careful to distinguish this from the awe of HaShem alone. This principle has a most remarkable extension. The Rema writes that it is forbidden to kiss one’s children in shul, to emphasize that “there is no love like the love of HaShem”. Into which of the above categories does this rule fall? Is kissing children forbidden because our love of them is so mundane that it is unworthy expressing it in the place of HaShem’s worship? Or is it forbidden because our love of them is so exalted that it could possibly compete with love of G-d? The glosses of the Vilna Gaon refer us to the passage we just cited from the Zohar. The implication seems to be that the love of parents for their children is a very lofty and spiritual love indeed. Just as the awe of Torah scholars is nourished by the awe of HaShem, so our love for our children is nourished by our love of HaShem. We should all fulfill this important halakha, and as we refrain from kissing our children in shul, we recall that we are not refraining because love for children is unimportant, but on the contrary exactly because of the great stature and elevation of this love. Rabbi Meir has recently completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. 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... Question: Is there a problem of ribbit (interest) on a loan taken in Israel, which is linked to the dollar (without additional interest)? Answer: The Torah prohibition on ribbit (usury) applies when one borrows money while committing to give back more than he received. The Rabbis forbade borrowing a commodity which has a certain value and promising to give back the same amount of that commodity. This is because the commodity could go up in price, and the borrower would actually be returning more value than he received. Local currency is halachically considered to have a fixed value, and fluctuations in prices are not, under normal circumstances, attributed to it (see Bava Kamma 97b-98a). Thus, one can borrow 1000 shekel and return 1000 shekel even if its value rose in the meantime in relation to other international currencies or commodities. You asked about linking shekels to the dollar in Israel. Rav Moshe Feinstein (Igrot Moshe YD III 37) ruled some years ago that in Israel, the dollar has a special status which makes it an unofficial local currency. This allows one to both lend dollars and receive the same amount of dollars in return and to link a shekel loan to the dollar. This idea seems to be found also in Netivot Hamishpat (74:5), is also partially accepted by Shevet Halevi (VI, 232), and is, in fact, employed be many gemachim. Although the shekel has become much more reliable over time, we feel that the dollar still has a special status in Israeli commerce. Minchat Yitzchak (VI, 161) and Ohr L’tzion (YD 4) dispute this halachic ruling. The latter posits that something can be counted as a local currency only if it must be accepted as “legal tender for all debts, public and private” (quote of the dollar bill, not Ohr L’tzion). If one wants to take the stringent approach, he can incorporate the linkage into the terms of a “heter iska.” [This answer is based on a responsa in the 4th volume of B’mareh Habazak, which was recently released]. Ed. note: This question is both interesting and complex - let's hope the Vebbe Rebbe will address some of the complicated matters in future columns. Some of the aspects of a broader treatment of the topic include loans in shekels or dollars or Euros (or other currencies) to be paid back in shekels, dollars, Euros, etc. in various combinations. And according to what exchange rate. Some of these combinations will be handled differently according to some of the opinions quoted above (that agree on the "simple" cases). A further complication might result from the facts on the ground concerning the shekel. Is there a difference when there is a fair amount of stability to the shekel, as opposed to when the shekels value varies daily, especially in one direction. Stay tuned for further treatment of this important topic. 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) There are those who try to ascend to the
Heavens to reach the Blessed One. But I know that no matter where I am -
G-d will be there as well. Love is hidden in the recesses of
everyone's heart. There is no one who has not had at least an hour of love
and yearning. The law stipulates: "One should not
wrong one's neighbor." (Vayikra 25:14) But one must go beyond the
letter of the Law, and not wrong oneself. ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein A maskil approached R' Yosef Ber of Brisk and asked him why the Rabbis had the right to add all types of restrictions which are not specified in the Torah. After all, he said, the Torah states clearly, "You may not add". "First of all", said R' Yosef Ber, "we deduce from the words, ‘You shall observe my charge’, that we are allowed to add a charge to the Torah charge — that is, to add gezeirot (regulations) to the Torah Law — and, in fact, the Torah immediately thereafter specifies that be doing so, ‘You will not be committing a sin". "Furthermore, the Torah is a medicine to us — the medicine that keeps us alive. If a person takes more of the medicine than the doctor tells him to — sometimes even a drop too much — that can be harmful to him. On the other hand, once the patient has taken his medicine, he is allowed to drink as much tea as he wishes, without it (adversely) affecting him. The Torah is like medicine, and we may not add even a drop to it. On the other hand, all the extra rules and regulations of the rabbis are like the tea that one drinks after taking the medicine of the Torah Law." Excerpted with the permission of the copyright holder G'matriya Match B'reishit 46:7 tells us that Yaakov brought all his sons and grandsons, daughters and granddaughters, and all his offspring with him to Egypt. That was in the year 2238 to Creation. 210 years later (in 2448), G-d tells Moshe (Sh'mot 6:11 - and other p'sukim) to go to Par'o the king of Egypt and tell him to send Bnei Yisrael from his land. These two p'sukim are G'matriya twins (2670). From the Desk of the Director In parshat Va’era, G-d rebukes Moshe for complaining at the failure of his mission to Pharaoh on behalf of the people. G-d tells Moshe that He appeared to the forefathers in the guise of Shaddai, while Moshe benefited from knowing Him as Hashem. These words beg us to ask, “what’s in a name”. The rabbis explain that the term Shaddai, from the Hebrew word “Dai” (‘sufficient’), indicates G-d who sets limits on Creation by establishing the laws of nature. Ramban notes, therefore, that the patriarchs saw miracles in their time that operated within these parameters. G-d preserved them during famines, assured their triumph over enemies, and afforded them unusual success in amassing wealth. The term Hashem is also associated with the forefathers (e.g., Breishit 15:7). However, the Ohr HaChaim remarks that while the patriarchs knew the name of Hashem they could not perceive His essence at the higher prophetic levels available to Moshe. According to Rashi, Moshe was able to appreciate Hashem in all His manifestations, including the G-d who carries out His promises. Despite these promises not having been fulfilled during their lifetimes, the Avot (unlike Moshe) believed in Me, chides Hashem. Now, He says, I heard the cries of Bnei Yisra’el and I must fulfil My share of the Covenant. I must reveal Myself as Hashem in ways that match Moshe’s prophetic powers and that stretch beyond nature. Let us pray that at this time Hashem is responding to our petitions in a similar fashion. Shabbat Shaolm, Menachem Persoff, Director, Israel Center Towards better Davening and Torah reading Column #11. 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. More on SH'VA NA and SH'VA NACH. The hard stuff. We need some preliminary items first. Advance warning: These rules are not smooth, as you will see, with exceptions galore and disputes among Baalei Dikduk. We'll do the best we can. Vowels in Hebrew come in two flavors: T'NU'A G'DOLA (long vowel) and T'NU'A K'TANA (short vowel). The G'DOLOT are KAMATZ GADOL (T-shaped vowel, pronounced like the "o" in "hot" in the S'fardit pronunciation, and like the "ou" in "cough" in the Ashkenazis pronunciation), TZEIREI (two dots side-by-side, sounded like the "a" in "late" in Ashkenazis, and a little softer in S'fardit, closer to the "e" in "pet"), CHIRIK GADOL (or MALEI, a single dot under the letter and a YUD following it, like the "ea" in "heat"), CHOLAM (the VAV with a dot above it or just the dot slightly to the left and above the letter, sounded like the "o" in "home"), and the SHURUK (VAV with a dot in it, as the "oo" in "food"). The T'NU'OT K'TANOT are paired off with each of the G'DOLOT. PATACH (horizontal bar, like the "o" in "hot", but a little shorter than the KAMATZ GADOL in S'fardit), the SEGOL (three dots in a triangular arrangement - at 10:00, 2:00, and 6:00 o'clock, sounded like the "e" in "bet"), CHIRIK KATAN (or CHASEIR, meaning without the YUD after it, sounded like the "i" in "hit" or TIDBITS), KAMATZ KATAN (T-shaped vowel, "officially" indistinguishable from the KAMATZ GADOL in looks, but some Siddurim, such as Rinat Yisra'el, used an exaggerated, bold T to distinguish it from the KAMATZ GADOL - logically opposite from what you would guess, sounded in Ashkenazis just like the KAMATZ GADOL, and in S'fardit as the "ou" in "cough" or even a little more like a CHOLAM), KUBUTZ (three dots in a row angled from 10:30 to 4:30 on a clock, sounding like the SHURUK, but should be a little shorter). It gets "worse". USUALLY (an important qualifier), a letter with a SH'VA under it, following a letter with a "short" vowel, is part of the same syllable with that letter and the SH'VA is NACH and totally unsounded. Examples from this week's sedra... Avraham, Yitzchak, Yisra'el, Amram, Par'o, Mitzrayim - their first syllables are made up of two consonantal letters, the first of which is voweled with a T'NU'A K'TANA (short vowel) and the second of which has a SH'VA, which is NACH. AV, YITZ, YIS, AM, PAR, MITZ. PATACH and CHIRIK without a YUD following it are short vowels. The SH'VA following a letter with a T'NU'A G'DOLA, on the other hand, is a SH'VA NA and the letter gets a very short vowel sound, and it begins the next syllable, rather than closing off the previous syllable. These are the names of the sons of Levi L'TO-L'DO-TAM. The first LAMED is SH'VA NAed (last week's column). The first TAV has a CHOLAM which is a long vowel. The LAMED that follows with a SH'VA, is a SH'VA NA and belongs to the following syllable L'DO (not TOL-DO, rather TO-L'DO). How about one of Levi's sons, GEI-R'SHON. GIMMEL with a TZEIREI (which is a long vowel) - there is also a METEG with the TZEIREI which gives the first syllable a secondary accent and lengthens the vowel a bit more - the SH'VA under the REISH is NA and the R' (with a short voweling) belongs to the second syllable R'SHON. Okay. So far (this column) we have a SH'VA NACH following a T'NU'A K'TANA - YITZ-HAR, NACH-SHON, SHUL-CHAN (table). And a SH'VA NA following a T'NU'A G'DOLA - ...MISHO-M'RIM LA-BO-KER, SHO-M'RIM LA-BO-KER (T'hilim 130). Next week, IY"H, we'll look at the flip-side of each of these situations - when a T'NU'A K'TANA gets just a bit stronger and the SH'VA that follows it is NA, and when a T'NU'A G'DOLA gets even stronger and the SH'VA after it becomes NACH. Parsha Pix 7 of the 10 images from the Davka Judaica graphic of the 10 plagues. To these 7 that appear in Va'eira is added the word BO, which is not only next week's sedra, but also the number 3 (2+1), the number of remaining plagues that are reported in Parshat BO. Notice the Staff, prominent in the middle of the ParshaPix. Above it is a sword. This can represent Z'RO'A N'TUYA, the "outstretched arm" with which we were to be taken out of Egypt. Also, the sword is prominently mentioned in the Haftara as that which will befall Egypt. We have the four cups of wine corresponding to the Four Terms of Redemption, which we find at the beginning of the sedra. Above the cups is an oven, into which some of the frogs went during the plague of the same name. Commentaries point to the mention of ovens as one of the examples of the miraculous nature of the plagues, since frogs would not naturally go into an oven. Lower-right is the pictorial representation of Par'o's heart strengthening, as is mentioned in several places in the sedra and the next one. Which brings us to the upper-right and the emblem of the Hogwarts School. We can use it in a variety of ways (use your imagination if you choose this element from the PP with your children). How about this. Par'o's wizards might have been drop-outs from Hogwarts since they were not able to cope with the plague of KINIM. Whatever. Wizard-wizard. That's the connection. And that leaves one more graphic. The piece of calendar with a negation circle on a specific date. It's a PPP, so I will say no more about it now. See next week's TTriddle report for the solution. 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'MOT) TTriddles: [1] Guest TTriddle by YBD: If it were the Mississippi rather than the Nile, his name might have been...? [2] Yitzchak, Rachel, Efrayim & Menashe, Yaakov, Moshe, Yitro, Avshalom, Barzilai [3] Study huge 'mounts of Torah [4] 10 brothers, the Rabeinu family, 12 stones And the envelope please... [1] This was a fun TTriddle and several people solved it. If it were the Mississippi River, then Bat Par'o would have spoken English, and the baby might have been named DREW (or Andrew), because she drew him from the water. The serious side of this TTriddle (didn't think TTriddles have serious sides, did you?) is that his being named Moshe (rather than Drew) demonstrates that the original language of the Bible is Hebrew. Adam being from the adama is another example. There are others. [2] VAYISHAK, and he kissed... each of the people in the TTriddle was the recipient of a kiss. In Sh'mot, it was Aharon who kissed Moshe. Interestingly, when you use a computer to search Tanach for VAYISHAK, VAYASHK (to give water sheep - and once, Bnei Yisrael) also comes up, including twice in the sedra at hand. [3] The initial letters of Study Huge 'mounts of Torah spell Sh'mot, similar to the Hebrew word SH'MOT is the Rashei Teivot (initials) of SHNAYIM MIKRA V'ECHAD TARGUM, that one should review the weekly Torah portion by reading it through twice and reading Onkeles (or Rashi or other translations and/or commentary) once. [4] The answer to this TTriddle is MALON, hotel or inn. One of several solvers of this TTriddle pointed out that only 9 brothers were at the inn (where they discovered the money that was returned to their sacks), since Shimon was locked up by Yosef. Moshe and family also stayed at an inn where Tzipora performed a life-saving (Moshe's) circumcision on their son Eliezer. Check out chapter 4 in Yehoshua for the 12 stones at the inn. The unexplained part of last week's ParshaPix was considered a PPP of sorts. Several people solved this one too. Represented were the three signs that G-d gave Moshe to perform before Par'o. The Staff-to-snake sign. The hand in the cloak that became afflicted with TZORA'AT "like snow", hence the snowman snowperson, and the four major blood groups, A, B, AB, and O, for the ability to change water into blood. . One of these days, B"N, we will give proper acknowledgement to the faithful solvers who send in their fine solutions. They are much appreciated, even if we don't thank you publicly all the time. This week's TTriddles [1] He's named for his great (how many) grandfather [2] Hard TTriddle. For veteran solvers only • His brothers are a confused Endopiza vitana Clemens [3] Created two or four brachot [4] Va'eira grandfather & grandson and who else? [5] 3 previews; two exact, one close [6] How many brothers, sisters, mothers, uncles from 16 to 25? Israel Center Notes: 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. If you have already contacted us, we will be in touch with you shortly. Please be patient. We are still ironing out some technical difficulties. Thank you. 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. - 9:00am - 2:30pm 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. The Orthodox Union is bringing another solidarity mission next week. Some of the Tiyulim that are being planned for them will be open to Israel Center members. We suggest that you go onto the OU's website (see above) and check out the itinerary of the mission. While you are at it, there are many, many interesting webpages - including Torah Tidbits - available for your perusal. There is the latest news from Israel and the Jewish World, Torah pages, Public Affairs, NCSY, Kashrut, all kinds of information... It just goes on and on. The site is always changing and being updated. Great links too. And did we mention Torah Tidbits? Just surf over to ou.org and let your mouse do the clicking. NESTO - Native English-Speaking Teen Olim Well, this week was an exciting one for NESTO. In truth, every week is exciting, but this week was particularly exhilarating. NESTO had our regularly scheduled Tuesday night event, and our annual Community Shabbaton. Last Tuesday night, our very own Bat-Sherut, Naomi Skorecki presented us with what she called, "The Funniest Night Ever!!!" The evening started with a stand-up comedy routine that Naomi began, and passed on to all those who challenged her humor. Shortly after, we played a variety of games ranging from "Props," which entailed the NESTOites racking their brains to find as many uses as they could for different props, to "What's your excuse?" in which we had to come up with our best excuses to commonly asked questions. Wrapping up the event with a few more of her fun and expressive games, Naomi's "Funniest Night Ever!!!" was a blast. SHABBATON As if that wasn't enough, (which it certainly was) NESTO regrouped on Friday in Beit Shemesh for our annual Community Shabbaton. Many thanks to the members of Ohel Yonah Menachem for allowing us to join you for Tefillah, as well as make use of the Shul’s hall for meals and activities. Tremendous thanks as well to all of the families who housed and fed our NESTOites. We really felt at home with you. A special thanks to Eli Maimon for providing us with delicious Shabbat food and drink. After meeting on Friday at Ohel Yonah Menachem, we were taken to the houses that we would be staying at to get ready for Shabbat. We returned to daven Kabbalat Shabbat and eat dinner together. Dinner was a pleasure, as we were together, and able to have so many meaningful discussions on topics in Halacha, life, and other lighter conversations as well. Dinner concluded with a D'var Torah from Mati Rosenbaum. We then took a trip over to Rav Kenny Segal’s weekly Oneg Shabbat. There we were given food and drink, chess, checkers, a Siyum in mishnayot led by Jeremy Saltan, and a sicha/discussion given by Rabbi Kenny. All we could do after such a packed night was crawl into bed. Shabbat day, we all ate homecooked meals at the houses that we were staying at, and the consensus was "unbelievably tasty, and warm environments to match." We reconvened for a Madrich-led fun peulah that had our kids unwrapping a "Hot Potato," and performing various feats with each layer removed. Much gratitude goes to Tamar for running the activity. Seudat Shlishit was a compilation of moving songs and words. NESTOites poured their hearts into their singing, and Josh taught us how hard but necessary it is to tell someone that you appreciate them all the time. We ended with a heartfelt story, told by Ari Gordon, whose moral was the importance of taking what one has and giving to others. Shabbat, inevitably, came to an end, but we knew that there was more fun yet to come. After Shabbat, all of NESTO got together for our annual amateur-professional Talent Show arranged by the board and hosted by Jeremy and Michelle. Pizza was served, but everyone’s eyes were glued to the many performances that NESTOites put on. NESTOites displayed their talents and skills in such great amount and quality that the evening stretched on into the night, and we were all blown away by each other’s talents. The varieties of acts were in the fields of comedy, music, dance, art, facial abnormalities and a slew of other talents. Our comedy routines included a return of "Spice Mice" which had us rolling in the aisles, a fumbled performance of a scene from the hit show "Grease," as well as an art presentation that would leave Van Gogh gaping. Our musical performances ranged from piano to guitar to bongos, singing with and without accompaniment, and a song of gratitude from NESTO’s Madrichim. Dance came in a couple of forms; both that of break-dance as well as martial arts. We also heard a song mentioning over 185 countries of the world, and all 50 states with capitals, not to mention witnessing a surgery that would make Magen David Adom jealous. Sincerest apologies to all of those acts that were not mentioned here, but whose talent and splendor left us pleasantly astounded. The evening stunned and amazed us. We didn't know that there was so much talent to display, and we were taken aback with each incredible performance. We laughed, we cried, and enjoyed. Thank you NESTO for everything you have shown us that you can do, we are truly proud of you, and hope to see more of the same in the future. At this time we would like to publicly say thank you and goodbye to one of our dedicated mardrichim, Ari Gordon. Ari has been with us for a short time but was able to have a great impact on NESTO and formed some strong relationships. Your talent, humor and warmth will be sorely missed. We hope to see you back here in Eretz Yisrael soon. Thanks for everything and good luck in all that you do!! Shabbat Shalom, Josh, Chave & Naomi 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 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 will be ready for you when you board the bus. The Jerusalem You've Never Seen Before! Off the Beaten Track" Tour of the Old City Last Tuesday's snow (remember it?) caused the postponement of this tiyul until THIS Tuesday (the 15th) There MIGHT be a few places left. Shall we hold one (or more) for you? Call us ASAP Announcing the real next (ignore previously announced dates) Israel Center In-House Shabbaton • Shabbat Parshat Mishpatim - Shkalim - M'vorchim Chodesh Adar • Friday-Shabbat, February 8-9, '02 with Scholar-in-Residence: Rabbi Dr. Asher Meir ,Academic Coordinator & Director of the Business Response Forum & author of The Jewish Ethicist, Center for Business Ethics and Social Responsibility, Machon Lev (Jerusalem College of Technology); and Torah Tidbits columnist • An exciting program is planned - Don't miss this special Shabbaton • Discount for early registration (until January 24) • Call us. Tuesday, Feb. 19 (7 Adar, birthday & yahrzeit of Moshe Rabbeinu) • A Very Special Tiyul for Women Only • An inspirational and informative full day of travel and prayer at the resting places of our matriarchs in the Galil • Yocheved bat Levi, Mother of Moshe Rabbeinu • Tzipora, wife of Moshe Rabbeinu • Elisheva, wife of Aharon HaKohen (sister-in-law of Moshe Rabeinu) • Bilha & Zilpa, wives of Yaakov Avinu • Rachel, wife of Rabbi Akiva • Guided and led by Basha Zussman and Esther Linder • 8:00 am to 8:00pm (prices in next week's TT) • Route via Mediterranean Coastal Road • Bring food & water for the day) SUN to WED, February 10-13 A Heavenly Vacation in the Lowest Place on Earth EinGediGuestHouse • We invite you to vacation in the dreamy, serene atmosphere of the beautiful guest house of Ein Gedi on the Dead Sea, lovely air-conditioned rooms set in an abundantly green, tree-filled botanical garden. Each cottage contains a kitchenette with coffee & cookies free all day, refrigerator, vault, video and more in a pleasant ambiance • Kashrut is L'mehadrin - Mashgiach T'midi, Badatz Eida Chareidis, Scholar-in-Residence, Torah lectures, evening entertainment, exercise, tour of Botanical Gardens, tour of Nachal David • 3 nights - 717NIS (239NIS per night) per person, double occupancy (3 payments possible), 2 nights - 510NIS (255NIS per night) per person, double occupancy (2 payments possible), 1 night - 269NIS per person, double occupancy, includes Israeli buffet breakfast, festive evening meals, health club facilities, sulfur pool (70NIS Value), mud treatment (100NIS value), shuttle buses to Dead Sea (very close by) , Transportation (in bulletproof buses): Sunday morning (10:00) to the Guest House (no additional charge) and Wednesday afternoon return to Jerusalem (no additional charge) • Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets. From the Philistine's Conquerors to the Returning Heirs Ashdod & Environs with Ace guide Hugie Auman will show us the vivid colors beneath the seemingly drab surface of the area •Wed. Feb. 6, 8:00am-6:30pm • View of Ashdod from Jonah's Hill •Ashdod Yam Fortress •Ashdod Museum of Phillistine Culture • Ad Halom Battleground and Bridge, site of Halt of Egyptian Advance in 1948 • Egyptian War Memorial • Lunch break at Bnei Darom, Bring your own (or order from IC Cafe - p.17) •Visit their Olive Oil Visitors Center and production plant • Mincha in the Bnei Darom Shul ,see the only Torah Scroll retreived from Lebanon during the Operation Sh'lom HaGalil • Nir Galim "Bet Eidut", Museum & Center of Holocaust Studies, The only one dedicated to Pre-Holocaust religious Zionist European Jewry • 125NIS per person (135NIS non-members) • If you wish you will be able to dress up in costumes at the museum so be sure to bring your camera • Shulamit's tiyulim are always treats; Come! You'll also enjoy her delicious sweets. 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 not listed here, please call Sarah directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accomodate you with any of your requests. Dan Pearl - Jerusalem • thru March 31 Midweek special package: 2 nights, B/B, 840NIS per couple Inbal Hotel, Jerusalem • Shabbatot thru February 1150NIS per couple F/B Sheraton Moriah Eilat Special Glatt-Mehadrin offer: Sunday thru Thursday, January 27-31 425NIS H/B, 515F/B, per couple per night, min. 2 nights •Separate swimming hours in non-heated pool In conjunction with the above, there will be an Israel Center sponsored program: Sunday, January 27th, evening - Tu B'Shvat Seder Monday, January 28th - Tree Planting Tuesday, January 29th - Optional day tour to Petra with guide Dudu Cohen from a Jewish Tanachi/Mishnayot point of view • Call for transportation possibilities Grand Beach, Tel Aviv • valid all week - thru January 31 269NIS per couple per night B/B; child to 12 FREE in same room Kibbutz Lavi Winter Special • midweek, for tourists Double room in new wing, 3-night package, B/B, $225 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 Join the OU Solidarity Mission on one of the following day-tours Thursday, January 24th • Gush Katif Solidarity • Shomron Solidarity • The Old City • Details and prices to follow • Tours and/or programs subject to change at any time Torah Shield II •Join 200 students from Yeshiva University on a climatic Shabbaton at the Jerusalem Renaissance Hotel • January 18-19 • Price: $215 per couple including all meals and programming 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, dit it" visit into an unforgettable, special one! The Back Page of TT502 "Regular" Israel Center classes & lectures - 15NIS for members, 20NIS for non-mem. Life members, free No one will be turned away for lack of ability to pay (Membership is 225NIS per year) Many Israel Center programs are partially funded by the Jewish Agency for Israel SHABBAT DAY 3:00pm men & women The Nature of Miracles Parsha Highlights • drinks available • Rabbi Stewart Weiss Raanana MOTZA'EI SHABBAT Motza"Sh JAN 12, 8:30pm •PEACE NOW: WAR TOMORROW A PLO state represents a threat to the life of every Jew. Advocates for a PLO state brainwash you to believe that a PLO state would be innocuous Choice is yours - Watch a PLO state become a reality or to prevent it from happening • JOIN A TASK FORCE TO STOP A PLO STATE • The people who tell us that it is inevitable, want us to believe that it is. But it isn't inevitable. There does not have to be a Palestinian State within the borders of Eretz Yisrael..If we don't want one - and if we do something about it. SUNDAY 9:30am (women) •Mystical Insights into the Months of the Year • Golda Warhaftig 10:30am (women)Let's really Learn Chumash with Tonia Frohwein N'shei Library - 10:30am - 12:45pm 11:30am (men & women) men & women • The first salvo of mitzvot • Phil Chernofsky • Shprintzee will be back IY"H for Sunday, January 27th 12:30pm Flame of the Soul, Philosophical and Chassidic insights into Jewish Life • Rabbi David Zitter 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 Shiur in Kiddushin by Rabbi Hillel Ruvel, 4:30pm, SUN-THU (Maariv follows) All shiurim take place in the Israel Center's Ganchrow Beit Midrash one flight up SUN, JAN 13, 8:00pm • new series , Born to Win - An exciting adventure in Torah & Psychology towards Happiness and Personal Wellbeing with Rabbi Yosef Rubenstein, MA Psych, Columbia, 30 years experience SUN, JAN 13, 8:00pm • Who says you can't make money in these economic times? Come and find out 5 good reasons to invest now in low risk/low volatility funds with consistent returns • Yitzchak Hutner not this week • The Open Forum with Daniel• The Jewish Values Education Institute program moves to Sundays at 8:00pm. It will resume IY"H next Sunday, the 20th with Dr. Daniel Stolper MONDAY 9:15am • Excursions into the World of Nevi'im (the Prophets) First topic: The 7 Prophetesses Mrs. Pearl Borow N'shei Library open on Mondays, 10:00am - 12:30pm 10:30am JAN 14 (men & women) • A New Look at National Mitzva #1 • Phil Chernofsky (Rabbi Leff resumes IY"H on Monday, January 21st) 11:36am (men & women) • Surprises in the Golden Age of Good Queen Shlomzion • Dr. Heny Goldblum MON JAN 14 12:30pm •right after classes • Rosh Chodesh Shvat Luncheon • Spend a delightful afternoon with our guest speaker, Clara Hammer The world famous "chicken lady", an extraordinary woman with an unusual story of an amazing Tzedaka project that she undertook many years ago..and its great success. A delicious chicken buffet luncheon will be served with salads, side dishes, desserts and more on the menu. • Price 44 NIS (50 non-mem) 8:00-9:30pm • M.A.S.K. - Biweekly Parent Support Group (02-586-7289) Child at Risk? Sharpen Your Parenting Skills • Dr. Judy Belsky TUESDAY 9:00-9:50am TORAH TOPICS, The World to Come in Jewish Sources Dr. Hayim Abramson 9:55-10:45am SIDDUR TOPICS, In-depth study of the AMIDA Dr. Hayim Abramson N'shei Library open on Tuesdays, 11:15am - 12:45pm 10:50-11:40am Parshat HaShavua R. Mordechai Spiegelman 11:45am (women) Chabad insights into Parshat HaShavua and the Actualia of Our Time Rachel Zisk 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 TUESDAYS 4:00pm • Writing Your Personal Memoirs Everybody has a story to tell. No matter who you are and what you have done, your story is one that should be told. If you have been thinking about writing your personal memoirs and are not sure how to begin, you are invited to join a new writing workshop with Miriam Lock. We will be meeting on Tuesday afternoons at 3:00pm for a series of writing sessions and discussions of our work. The workshop will consist of eight meetings Tuesday, January 15th, 8:00pm • Lawyer,Micha'el Shindler, director of Yad Riva will speak about this exceptional organization that gives free legal advice. The group of lawyers who work with him can also assist you with legal representation. Question and answer period will follow WEDNESDAY 9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber 10:30am Break the Fear Habit... And Live! withAlan Romm P.C. 3:00pm Women in Tanach with Pearl Borow 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: Rambam's Approach to Korbanot Ramban's Commentary on the Torah and its Wellsprings Now studying: G-d's Ongoing Melacha & the Celestial Shabbat with Rabbi Chaim Eisen This week: Ramban 8:00-10:00pm Aliya Counseling with Miriam Bass THURSDAY in the morning Shiurum while you fold; Parshat HaShavua and/or the Calendar various presenters 10:30am SLIM FOR LIFE, Libby 651-8061 Elisheva 999-6479 No obligation for the first session Male Choir Rehearsal Thursdays at 7:30pm Led by Yisrael Shwarzstein (for more information, 02 583 3389) Songs by Rosenblatt, Lewandowski, N. Shemer, Carlebach 8:00pm The Book of Yehoshua with Reb Yosef Schreiber Torah Tidbits Audio with Phil Chernofsky on Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm, or anytime on www.israelnationalnews.com FRIDAY 9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen Avrom Silver Jerusalem College for Adults Fall Program 5762 (2001 - 2002) At the Israel Center Tuesdays 9:00am A Study of the 613 Mitzvot with Rabbi Aharon Adler 10:15am, Parshat Hashavua with Rabbi Dr. Sholom Gold 11:30am, A Study of the Haftarot with Esther Kitov Wednesdays 9:00am, Studies in Maimonides: The Jewish State and the Messianic Era with Rabbi Macy Gordon 10:30am, Tehillim: The Book of Psalms with Rabbi Dr. Sholom Gold And at KEHILAT ZICHRON YOSEPH, 10 Agassi, Har Nof, Tuesdays, 8:00pm: Parshat HaShavua - Rabbi Dr. Sholom Gold and Thursdays, 9:30am, Timeless Topics with Rabbi Zev Leff 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 Shabbat, Jan. 19, 3:15pm • Parsha Highlights • Men & women invited • Drinks available • Yaakov Peterseil Motza"Sh, JAN 19, 8:30pm • Update on the Dangers of Anti-Semitism in the U.S. - and its fallout for us in Israel • SHIFRA HOFFMAN President, Victims of Arab Terror, Int'l and SHUVU Tuesday, January 22, 8:00pm - Prof. Yaffa Eliach incomparable teacher, educator, whose Tower of Life Museum in Wasington is world famous OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center Yitzhak Fund, President Rabbi Emanuel Quint, Senior Vice President This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel TT is published and printed "in house" at the Israel Center [The
Va'eira Homepage]
|
