SHABBAT PARSHAT
VA'ETCHANAN-NACHAMU
TT 528 - 11 AV 5762 - July 19-20, '02
Pirkei Avot - Fourth Perek
Chutz LaAretz is still one behind us in Pirkei Avot; they read the third
perek
B'RUCHIM HABA'IM B'SHEIM HASHEM
The OU Israel Center Board and Staff warmly welcome the participants of
the OU/RCA Solidarity
Mission
Halachic Times for Jerusalem Israel Summer Time - a.k.a. Daylight Savings
Time
Correct for TT #528
Ranges are for THU-THU, 9 - 16 Av, July 18-25
Candle lighting - 7:09pm
(Earliest (Plag) - 6:17pm)
Havdala - 8:27pm (Rabbeinu Tam - 9:08pm)
Earliest Shacharit 4:48-4:54am
Sunrise - 5:46-5:50
Sof Z'man Kri'at Sh'ma 9:15-9:17am (8:21-8:25am)
Sof Z'man Shacharit - 10:25-10:26am (9:49-9:52am)
Chatzot (halachic noon) • 12:45¼-12:45½pm
Mincha Gedola (earliest Mincha) 1:21-1:21pm
Plag Mincha 6:17-6:14pm
Sunset 7:50-7:46pm (7:44½-7:41pm)
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...
The Rama says that we don’t say Kiddush
L’vana before Tish’a b’Av or before Yom Kippur, because we don’t find
ourselves in a Simcha mood. The Vilna Gaon says that we should definitely
say K.L. before YK in order have an extra mitzva on our side of the balance
scale. As far as 9AV, the GR”A and others favor saying K.L. at the earliest
opportunity, even during Av.
So, some people said K.L. on Motza”Sh
Chazon; many will wait for after Tish’a b’Av, and some will wait for
Motza”Sh Nachamu.
Motza’ei 9Av presents other problems,
such as the preference to break the fast before and to put on leather shoes
before K.L. That isn’t so practical. Bottom line, do what your shul does, or
ask your Rav what is the best practice to follow.
Nachamu Nachamu Ami...
With Tish’a b’Av on Thursday, it’s not easy putting out this week’s TT.
First, from the production side, everything has to be two days early. But
more significantly, it is difficult to focus on Shabbat Nachamu when it is
only Motza’ei Shabbat Chazon. We made a decision to put all the Tish’a b’Av
material in last week’s issue, even though this
issue will be out IY”H before Tish’a b’Av. Our surveys have shown that many
people don’t see TT until Shabbat, so 9Av material would be passe. But here
goes...
Heard a drasha this morning that pointed
me in the following direction. The famous story of Rabbi Akiva and his
colleagues visiting Har HaBayit. They see a fox roaming the ruins. They cry.
He laughs. They all knew about the prophecy of Zacharya. Why weren’t they
happy too? Or, look at the status of things now, Rabbi Akiva.What is there
to be happy about? We’ll get back to Rabbi Akiva in a moment.
Have you noticed the mixed signals of
Tish’a b’Av as it ends? Since noontime, some relatively minor restrictions
ease. Not the major ones. But the day takes an upswing from depression and
despair to the “normal” seriousness of a fast day. We get up from the floor
and sit on normal chairs. Parochet and Shulchan cover in
shul is returned and lighting goes back to normal. Talit & T’filin go
back on for Mincha. Birchat Kohanim. Regular Torah reading and uplifting
Haftara at Mincha. We’re still fasting. Full restrictions remain in the
bathing, cosmetics, leather shoes, marital relations, Torah learning areas.
But the edge is definitely taken off the despair that Tish’a b’Av can bring
about.
And right after the fast. Continue the
mournful practices of the Nine Days. Break your fast, but no meat or wine.
Sorry, no joyous music yet. Need a shave. Wait until noon tomorrow. Wake up
the next morning and you still cannot wear freshly laundered clothes.
What’s going on? Tish’a b’Av lightens a
bit, but it keeps on going.
Put your mind, heart, and soul (and
voice) into Yom Kippur, and you walk home from shul after Ne’ilah, Shofar,
and Maariv elated and raring to get your Sukka up. Some actually see
Motza’ei Yom Kippur as a Yom Tov.
Not so, Tish’a b’Av. Put every emotion
and thought into mourning the Churban and resolving to do your part in
bringing about the Geula, but after Tish’a b’Av is the 10th of Av. The Beit
HaMikdash is still burning. Foxes still roam its ruins.
But you see the light at the end of the
proverbial tunnel, don’t you? Do you have the insight to mourn the Churban
AND rejoice at G-d’s promise for a better future? Can you see signs of Geula
even among the rubble of the Mikdash? When a cabinet minister walks 7 miles
on a Shabbat to join the U.S. Vice President for a kosher lunch, do you see
the half-fullness of the cup, or is it still too empty for you to be
hopeful? Yes, lament the many cars that one sees on Shabbat, but realize how
many Jews keep Shabbat and honor it. NACHAMU, comfort, be comforted, says
G-d. Why twice, NACHAMU, NACHAMU? Maybe because it is hard to be comforted
in our current situation and G-d has to coax us. Anytime there is a double
term, there is a connotation of an imperative. G-d is commanding us (so to
speak) to be comforted, because it is necessary for the Geula process.
Comfort (perhaps) doesn’t only come with the Geula, but needs to be a
component of our emotional make up to help us towards the Geula. It is the
vaccination against despair. Despair is counter-productive. There is too
much we have to do of our share in the bringing and hastening of the Geula
to allow us to over-mourn. To allow us to become depressed. Sad — okay.
There’s a difference. But not desperation or depression. Those are
paralyzing emotions. Maybe that’s why Rabbi Akiva laughed. Remember, we have
a lot of work to do in bringing the Geula closer. May we soon rejoice in the
Geula Sh’leima,BIMHEIRA V'YAMEINU, AMEN.
Sedra-Stats
45th of 54 sedras; 2nd of 11 in D'varim
Written on 249 lines in a Sefer Torah, rank: 7th
21 Parshiyot; 5 open, 16 closed, rank: 7th (tied)
122 p'sukim - ranks 17th (2nd in D'varim) same as Vayak'hel & Ki Tavo, but
Va'etchanan is larger
1878 words; ranks 10th (2nd)
7343 letters; ranks 10th (2nd)
Va'etchanan's p'sukim are longer than average.
Mitzvot
12 of the 613 mitzvot, 8 positive and 4 prohibitions
Note: Many other mitzvot besides the 12 counted, are found in Va'etchanan,
but they are counted elsewhere in the Torah. This is not uncommon, but what
it means is that the mitzva-count of a sedra is often not an accurate
indicator of the actual mitzva content of the sedra. This is so of several
sedras, very much so with this Va'etchanan.
Aliya-by-Aliya Sedra Summary
[Numbers] refer to Sefer HaChinuch's mitzva-count
Kohen - First Aliya - 11 p'sukim - 3:23-4:4
Moshe Rabeinu continues his farewell words to the People. He tells them that
he had asked G-d to rescind His decree banning Moshe from entry into the
Land of Israel.
[SDT] The proper method of Jewish prayer is to first say words of praise
about G-d, then make requests of Him. This is the structure of the Amida. We
learn this from Moshe Rabeinu who first says that G-d has begun to reveal
His greatness to Moshe... and then Moshe asked to be allowed to enter the
Land.
[SDT] The Baal Shem Tov commented that
Moshe, who had learned the entire Torah, Written Word and Oral Law, from G-d
Himself, used the term "You have begun to show me Your greatness..." The
more one learns Torah, the more one learns about G-d, the more one will
realize that he has just begun to understand Who G-d is.
G-d refused this request and forbade Moshe to ask again. Moshe ascended a
mountain from where he saw the Land. G-d then told him to transfer the
authority of leadership to Yehoshua.
According to the Vilna Gaon's analysis of
D'varim, this ends the first section of Moshe's message to the People.
He next proceeds to review the laws and
statutes (Torah and mitzvot) by which the people are now to live... in Eretz
Yisrael.
Neither should the Torah be added to nor
detracted from [these are counted elsewhere as mitzvot].
Another warning against idolatry follows.
Then, "And you who cling to G-d are all alive today". (The Gemara teaches
that this is one of the many references to T'CHIYAT HAMEITIM in the Torah.)
MITZVA WATCH
The twin prohibitions of neither adding nor subtracting from the Torah, are
mentioned in VaEtchanan and again in Re'ei (where they are counted among the
613). The Vilna Gaon points out that the plural form is used one time and
the singular form is used in the other case. This, he says, alludes to two
different aspects ofthese prohibitions. It is forbidden to add to or
subtract from a particular mitzva - for example, one may not take 5 species
or 3 species on Sukkot for the fulfillment of the mitzva of "Lulav & Etrog".
Nor may one add or subtract to the total of the mitzvot. To treat a Rabbinic
mitzva as a Torah law, or vice versa, wouldbe an example of the other aspect
of these prohibitions. The spirit of these prohibitions (if not the actual
definitions) would include treating (and/or teaching) a CHUMRA as if it were
required, or vice versa (claiming that something that is prohibited is
"only" a chumra).
Levi - Second Aliya - 36 p'sukim - 4:5-40
Once again, Moshe emphasizes that the mitzvot are meant to be kept in Eretz
Yisrael. (This not only apply to Land-related mitzvot, but to the entire
range of mitzvot.)
There is repeated reference in the book of D'varim, and especially in
Parshat VaEtchanan, to Eretz Yisrael being THE reason for our having been
taken out of Egypt, formed into a Nation, and given the Torah and mitzvot.
Prolonged exile has taught us that the
Torah can be kept, must be kept, no matter where a Jew finds himself. This
was one of the reasons that the Torah was given at Sinai, prior to entry
into the Land. On the other hand, one should not lose sight of the fact,
repeated often by Moshe Rabeinu in D'varim, that G-d has alwaysintended us
to observe His mitzvot IN THE LAND OF ISRAEL. Are there more mitzvot to keep
in Israel than outside? YES. But maybe more significantly, every mitzva -
even those that are performed all over the world, can reach their full
potential ONLY in Israel. This is a message that each of us has to realize,
understand,and internalize. Then we must spread this message to family and
friends abroad who feel that they "have everything we need to be fully
Jewish" in their respective religious communities around the world. AND the
vital significance of Torah AND Israel to our lives as Jews must be taught
to those less committed Jews herein Israel and abroad.
On the other hand, we must not forget
that Israel today is not the realization of the Dream, but rather a step on
the road to the Complete Redemption, the restoration of Zion and Jerusalem,
the rebuilding of the Beit HaMikdash, and the coming of Mashiach. This idea
helps us refocus after the mourning period that ended withthe 10th of Av,
and is an appropriate theme to usher in the period of consolation and
repentance.
We must be careful to preserve and
perform the mitzvot because (among other reasons) it is the mitzvot that
project Judaism as an intelligent religion to the nations of the world. This
in turn, sanctifies G-d's Name. We must be infinitely careful to remember
and transmit to our children, the "Sinai Experience".
Moshe describes for the new generation
the details of Matan Torah. He includes a specific warning against the
potentially idolatrous thoughts caused by the combination of the
magnificent, tangible universe in which we live and the Invisible G-d.
G-d had taken us out of Egypt in order to
make us His Nation. He got angry at me, says Moshe, and forbade me to enter
the Land. Again, Moshe warns the People against abandoning the covenant with
G-d after his (Moshe's) passing.
The next portion is read on Tish'a b'Av
morning... In spite of the many warnings against idolatry, Moshe prophesies
(predicts) that there will come a time when the People will turn from G-d
and be exiled from their Land. It will then come to pass that the People
will seek out G-d and return to Him. Moshe emphasizes the
uniqueness of the People of Israel and their special relationship
with G-d and beseeches the People to remain faithful to Torah and mitzvot.
One can hear a pleading in his voice, as if he is begging the people not to
go in the direction of his prophecy.
Shlishi - Third Aliya - 9 p'sukim - 4:41-49
Although the cities of refuge will not function as such until conquest and
settlement of Eretz Yisrael, Moshe (with enthusiasm to do G-d's bidding)
designates the 3 cities on the East Bank - Betzer in the Mishor Wilderness,
area for Reuven, Ramot in the Gil'ad area for Gad, and Golan in the Bashan
area for Menashe.
These (the mitzvot about to be presented)
were taught by Moshe to the People following the Exodus in the lands on the
East Bank of the Jordan.
(Note the detail in the description of
the location of the people, the repetition of their successes in conquering
the "east bank" lands. Perhaps it is meant to be encouraging to the people.)
V'zot HaTorah... said when the Torah is
lifted, comes from D'varim 4:44. In the Siddur, the words AL PI HASHEM B'YAD
MOSHE are added. That phrase appears 4 times in Bamidbar, but 9:23 seems the
one it’s taken from.
R'VI'I - Fourth Aliya - 18 p'sukim - 5:1-18
Moshe begins the review of mitzvot with a restatement of the Aseret HaDibrot.
He emphasizes that the Covenant at Sinai was not just between G-d and the
previous generation, but between G-d and all generations of Jews to come.
[SDT] There are interesting differences
between this version of the Decalogue and the one in Yitro - the most
notable being the famous "Shamor v'Zachor" of Shabbat. Generally, "Zachor"
is interpreted as referring to the positive mitzvot and aspects of Shabbat,
whereas "Shamor" is taken as warning against violation of prohibitions.
The traditional minimum of two Shabbat candles (although one candle
would satisfy the halacha), are said to represent these two dimensions of
Shabbat.
It is the intertwined nature of the
positive aspects of Shabbat and its prohibitions that is "responsible" for
Kiddush on Friday night being obligatory upon women. Rather than treat
Kiddush as a pure "time-related positive mitzva" which would (probably) mean
that women would be exempt, we view Kiddush as part of the whole
of Shabbat, which of course, means full and equal obligation for men
and women. The two sides of Shabbat were commanded B'DIBUR ECHAD and are
inseparable.
Following the same idea through to
Havdala, we have a dispute among authorities as to whether women are
obligated. Majority opinion views Havdala as the Shabbat-ending counterpart
of Kiddush, and claims that women are obligated on Havdala. A minority
opinion sees Havdala as detached from Shabbat, which gives it more ofa
time-related positive nature, and claims that women are exempt. The
conclusion in halacha is that women must treat Havdala as an obligation, but
should hear it being said by a man, if possible. If not, a woman must "do"
Havdala on her own. (Additional questions exist concerning both b'samim and
the candle vis-a-vis women,which provide additional reasons to prefer
hearing Havdala from a man.)
Kiddush is by no means the only ramifica-
tion of B’DIBUR ECHAD. On a hashkafa level, we need to see the prohibitions
of Shabbat as more than a restricting list of DON’Ts. Abstention from
Melacha can be seen as Dayan Grunfeld puts it in The Sabbath — as laying the
gifts of creative activity that G-d gave to human beings,at His feet (so to
speak) in homage to the Creator and Master of All. This, on a weekly basis,
so that we will noit take these gifts for granted nor assume that our
abilities and talents are self-produced. There is a subtle difference
between not doing Melacha and abstaining from Melacha. If we grow to
understand and appreciatethe distinction, our Shabbat observance and
enjoyment can be greatly enhanced.
MITZVA WATCH
The Aseret HaDibrot in Yitro contains 14 of the 613 mitzvot. (The 2nd com-
mandment has 4 prohibitions related to idolatry, the 4th has two mitzvot
related to Shabbat, and one each from the other 8.) The first 9
"commandments" in Va'etchanan contain the same 13 mitzvot as their
counterparts in Yitro. Those mitzvot are countedfrom Yitro. The 10th is
worded differently here and is counted separately (in addition to "Thou
shalt not covet") against "lust and unhealthy desire" [416]. The mitzva here
deals exclusively with thoughts and feelings; its counter- part in Yitro
involves acting on those feelings. V'LO TIT'AVEH in a way, completes a setof
prohibitions, that starts with obviously sinful acts - murder, stealing,
etc. to a feeling in the heart (LO TACHMOD) which can, and often does, lead
to acts which are "milder", but nonetheless "problematic". For example, if a
person is jealous of a friend's sweater, and comments about it often enough,
the friend mightjust feel uncomfortable enough to give it to the jealous
friend. Nothing wrong, per se, in compliment- ing someone's sweater, but in
this case it is part of the pro- hibition of LO TACHMOD. And V'LO TIT'AVEH
is the feelings even without anything else.
Chamishi - Fifth Aliya - 15 p'sukim - 5:19-6:3
Moshe next reminds the People that those who were present at Matan Torah
were afraid to continue hearing G-d's Voice and agreed to listen to the
words of a prophet speaking in G-d's Name in lieu of direct communication.
This is a very crucial episode in
understanding our Chain of Tradition and the method of transmission of the
Oral Law. It made not only Moshe Rabeinu vital to our understanding G-d's
Word, but so too the Moshe Rabeinus of every generation. This is so for
prophets, during the period in Jewish History when we had prophecy,but it
also extends to this day in the way Tradition is passed from one generation
to the next. We can say that we have a serious obligation to accept Torah
from our parents and teachers, precisely because those that stood at Sinai
did not want to hear G-d's voice directly beyond the first two commandments.
Moshe emphasizes that G-d agreed to the
People's request.
And yet again, Moshe links observance of
mitzvot with the only proper environment for Jewish life - Eretz Yisrael.
(This idea is actually expressed in THREE different ways in the final
p'sukim of this Aliya.)
Shishi - Sixth Aliya - 22 p'sukim - 6:4-25
The first portion of this Aliya is the first passage of the Shma. "...HaShem
is One." This statement of Jewish faith is also considered the mitzva to
believe in the unity and uniqueness of G-d [417]. (Note that G-d's unity is
also part of the mitzva to believe in Him, but warrants its own mitzva to
emphasize this essentialelement of belief, in contrast with most religions
of the world).
"Love" G-d with your entire being [418].
(Many mitzvot and Jewish practices and attitudes are considered manifes-
tations of Love of G-d.) We must study and teach Torah [419] (for practical
purposes AND purely for the sake of learning). We are to recite the Shma
twice daily [420], wear T'filin on the arm [421] and abovethe center of the
forehead [422], and put a mezuza on our doorposts [423].
[SDT] The mitzva of Learning and Teaching
Torah can be fulfilled with one's head, one's intellect. Tell someone a Dvar
Torah and you both have fulfilled V'SHINANTAM L'VANECHA. But, tell that same
Dvar Torah in an animated way that shows love of G-d and that ignites the
emotion of the listener, so that he not only adds tohis knowledge of Torah,
but his excitement and enthusiasm for Torah and Mitzvot has increased, then
you have fulfilled an additional mitzva, V'AHAVTA ET HASHEM ELOKECHA, to
love G-d with all your heart (Sefer HaChareidim). We can generalize this
aspect of AHAVAT HASHEM to include all mitzvot. Shabbat, for example.
Someone can go
through all the motions and not violate the Shabbat; do it with love and
that fulfills V’AHAVTA.
MITZVA WATCH
Rambam and the Chinuch both count T'filin as two mitzvot; not everyone else
agrees. It can be argued either way. Even though we buy them as a pair, and
wear them as a pair, each T'fila has its own command and is technically
independent of the other. A person whose head is completely swathed in a
bandage does not wear theShel Rosh, only the Shel Yad. Ashkenazim (most) say
two brachot on T'filin, one on each. S'faradim usually do not. But do these
practices indicate whether T'filin is (are) counted among the TARYAG as a
mitzva (two mitzvot)? Not necessarily. Meat-in-Milk has three prohibitions:
cooking, eating, deriving benefit. How manymitzvot of Taryag are BASAR
B’CHALAV? One? Three? Rambam says two.
Sh'vi'i - Seventh Aliya - 11 p'sukim - 7:1-11
Finally, Moshe tells the People that the nations in Eretz Yisrael whom we
will encounter are mightier than Israel. But G-d will give them over into
Israel's hands. We are required to destroy the "Seven Nations" [425], not to
show mercy to idolaters in the Land [426], and certainly not to intermarry
with them [427] or anyother non-Jews.
Regardless of how secure one is in one's
belief, intermarriage and other close contact with alien cultures will have
an adverse effect upon the individual Jew and on the Jewish People. In
addition to the Torah-prohibi- tion against intermarriage, there are many
Rabbinic prohibitions geared to restrict social contact.
We must destroy the idolatry in the Land.
We must always keep in mind the basis upon which G-d has built His
relationship with us.
It is because of G-d's love for us and
His promises to our ancestors that He has taken us out of Egypt.
Know that G-d is trustworthy to keep His
promises and reward those who properly follow His ways, as well as punish
those who do not.
The final 3 p'sukim of the sedra are
reread for the Maftir. The honor of Maftir for Shabbat Nachamu is usually
accorded the rabbi or a prominent member of the shul.
Haftara - 26 p'sukim - Yeshayahu 40:1-26
All seven Haftaras of Consolation - which will be read from after Tish'a
b'Av until right before Rosh HaShana - come from the book of Yeshayahu, and
the first word of the first of the seven, gives us the name of this Shabbat,
Nachamu. Yeshayahu as a prophet of destruction and Divine punishment for
faithlessness, can beseen in chapter 1 which was the haftara last Shabbat
and in subsequent chapters through #39. With our haftara this week, ch. 40,
we see another side of the prophet. G-d commands the prophets (thru
Yeshayahu) to bring the message of comfort and the end of Babylonian
captivity. How appropriate a choice as the haftara forthe Shabbat following
Tish'a b'Av.
Moshe Rabeinu warned us in the sedra
against looking heavenward and finding in the Sun, Moon, or stars something
to worship. One might think that the “safest” course of conduct would be to
NOT look in the sky at the heavenly bodies. Comes Yeshayahu and in the final
pasuk of the Haftara tells us to “Lift your eyes heavenward
and see who created these [the stars and planets]”. One can – and
should – study nature. But not as something to worship nor as something
apart from G-d. Sun-worship (and the like) is folly (and forbidden for all
people of the world) because we must not be blinded by its brilliance from
seeing it as one of G-d’s creations. And that it
is only G-d Whom we may worship.
And it is a folly of another sort to
dissociate nature from G-d. This was not Moshe’s expressed fear, but it is
the other side of the coin and equally un- faithful to G-d. Yeshayahu had
the “solution” to both sides of the problem:
S'U MAROM EINEICHEM UR'U MI VARA EILEH
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 145 • PARTNERS (part 3)
Let's assume that the parties Reuven and Shimon have agreed to organize a
partnership to sell childrens' shoes. They now have to decide upon their
investment. The investment of the parties can be in money or in anything
that the partners consider to be the equivalent of money. The most common
way is for both Reuven andShimon to invest, let’s say $100 each. Or if
Reuven has already been in the business and has $60 worth of childrens'
shoes, they may agree that Shimon will put up $100 and Reuven will give his
$60 worth of shoes to the business and add an additional $40. There is
almost an endless number of possibilities how to organizethe partner- ship.
The parties are in business to make a profit and they should at the outset
set forth in their agreement how the profits and losses, if any, shall be
divided.
The parties may stipulate any division of
profits and losses as they please. For example, they may agree that Reuven
who has invested the shoes and $40 in the partnership should receive 80
percent of the profits and bear 15 percent of the losses, while Shimon who
has invested $100 should receive 20 percent of the profits
and bear 85 percent of the losses. If they so agree, there is a
presumption that they did so to take into account their respective business
talents and other factors. In the example given, Reuven obviously has more
to offer the partnership than Shimon in the way of talent. This assumes that
both Reuven and Shimon will work the same hours
for the partnership.
In the absence of any agreement, they
will share equally the profits and losses according to how many partners
there are. For example, there are four partners. Reuven invests $100, Shimon
invests $200, Levi invests $300, and Yehudah invests $400. The partnership
makes a profit of $1,000. Each partner will receive $250 fromthe profits. If
there is an $800 loss (without the entire investment being lost), each will
bear $200 of the loss (Reuven will pay in an additional $100). If the entire
investment is lost, then each partner shares the loss to the extent of his
investment. In the event that the partnership loses more than the $1,000
investedby the partners, the partners share proportionately in such losses
that exceed their investments.
If the funds invested by the aforesaid
partners have not yet been put to use in the business of the partnership,
and the money appreciated in value because of deflation or because of
changes in exchange rates of currency, then the increase is shared
proportionately to their investment. Thus if in the prior example, therewas
a $100 increase in the value of the $1,000, Reuven will be credited with
$10, Shimon will be credited with $20, Levi will be credited with $30, and
Yehudah will be credited with $40. The same applies to losses through
inflation or exchange currency rates. Similarly, there is an opinion that if
the value of the partnershipincreased not through the efforts of the
partners but because of appreciation of the assets, then this appreciation
is divided according to the proportion of the investment of the partners.
For example, Reuven invests $400 and Shimon invests $200. They purchase real
estate for development for $600. The land appreciatesto $1,000 and they sell
the land rather than develop it. Reuven will be entitled to $666.67 and
Shimon will be entitled to $333.33. However, if they develop the land and
then sell it for $900. Reuven will be entitled to $550 and Shimon will be
entitled to $350, each receiving one-half of the profits.
There is an opinion that the partners
share proportionately in any profits or losses occurring after the
termination of the partnership. For example, the aforesaid partnership
involving the four partners was to last from July 1, 1990, to June 30, 1992.
As of June 30, 1992, the partnership earned $1,000 in profits. Thuseach
partner will receive $250 from these profits. The public continued doing
business with the partnership from July 1, 1992, to July 31, 1992, and the
partnership earned an additional $100 in profits during that month. Reuven
will receive $10, Shimon will receive $20, Levi will receive $30, and
Yehudah will receive $40from the July 1992 profits.
In case of casualty losses not due to the
operation of the business, such as fire losses or theft, the partners share
such losses in proportion to their investments. This assumes that there is
no insurance to cover such losses.
Assuming Reuven and Shimon each agree by
a kinyan to invest $100 in the partnership. Reuven invests his $100 and
Shimon delays in investing his $100. The partnership earns a profit on the
investment and efforts of Reuven. Shimon claims his share in the profits,
pleading that he is an equal partner. Shimon will prevail sincehe is a
partner. However, at any time prior to Reuven making any efforts on behalf
of the partnership, Reuven may make demands upon Shimon to invest his $100,
or he may sue Shimon in Beth Din to enforce their agreement. (In the latter
situation. Beth Din will order Shimon to invest his $100.) If Shimon, after
demands byReuven, refuses to invest his money, or if he makes it necessary
for Reuven to sue him in Beth Din to compel him to invest the $100, then
Shimon is not entitled to the profits earned by Reuven on the money he had
invested in the partnership prior to Shimon investing his $100. Reuven and
Shimon have both undertaken to participatein the business of the
partnership. Assume that a proper kinyan has been performed or other
procedure has been followed to set up a legally binding partnership, such as
complying with halachah or local custom or local laws. Thereafter, Reuven
refuses to participate in the business of the partner- ship. Shimon has the
optionof terminating the partnership, or of continuing the business of the
partnership and hiring Levi to take Reuven's place and deducting Levi's
salary from Reuven's share of the partnership profits, or of continuing the
business and deducting from Reuven's share of the profits an amount to be
fixed by Beth Din. If the shareof the profits to be allocated to a partner
is determined by the anticipated time to be spent working for the
partnership, then such amount will usually be controlling. For example,
there are four partners: Reuven, Shimon, Levi, and Yehudah. It was agreed
that Reuven need not participate in the operation of the partnership.
Shimon, Levi, and Yehudah will each receive 30 percent of the profits
of the partnership and Reuven, the non-worker, will receive 10 percent. Thus
each working partner receives 20 percent more of the profits than the
non-working partner. Thereafter, Shimon, too, does not participate in the
operation of the partnership. The partnership
profits will be distributed as follows: Reuven and Shimon will receive 15
percent each and Levi and Yehudah will receive 35 percent each.
Before the partners spend partnership
funds, the best thing is for them to agree how moneys should be spent and
reimbursed or advanced. Absent an agreement, the partners may use
partnership funds for the business of the partnership. They may take funds
for transportation and meals and lodging while on partnership business.
If one of the partners uses his own vehicles for transporting
partnership merchandise or stores merchandise belonging to the partnership
on his own premises, he is entitled to be reimbursed. Unless otherwise
agreed upon, the partners may take funds from the partnership for their own
personal use for clothing, food, and other items
until any of the other partners objects. Such money taken from the
partnership is not deemed part of the share of the partner making such
withdrawals.
The subject matter of this lesson is more
fully discussed in Volume VI Chapter 176 of "A Restatement of Rabbinic Civil
Law" byE. Quint, published by Jason Aronson, Inc. and on sale at local
Judaica bookstores. Questions to
quint@inter.net.il
MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its
beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot
on Kitzur Shulchan Arukh.
TU b’Av
This/next Wednesday (July 24) is Tu beAv, the fifteenth day of Av. The
Shulchan Arukh mentions that we do not say Tachanun on this day (Orach Chaim
131:6). The reason is because many joyful events took place on this day over
the generations (Taanit 30b; Bava Batra 121b. The latter is today's Friday's
- Daf Yomi).
If we examine the various events mentioned, we find that most of them relate
to two distinct kinds of joy: marriage and Torah learning.
Regarding marriage, we learn of the following occurrences: As Israel first
entered the land of Israel, single daughters without brothers, who there-
fore inherited their fathers' portions of the land, were required to marry
someone from their own tribe, so that the land would not immediately go the
tribe of the husband. This decree was reversed on
Tu beAv, and then any young woman could marry a husband of any tribe.
Likewise, in the time of the Shoftim, the tribes swore that for a certain
period of time none would give their daughters to a husband from the tribe
of Binyamin (end of Shoftim); this oath also was rescinded on Tu beAv,
sothat again all tribes could freely intermarry. And in the time of the
Mikdash, Tu beAv and Yom Kippur were days when single girls would dance in
the vineyards, giving young men the chance to choose suitable brides.
Regarding Torah learning, we learn the
following: On this day, the punishment decreed following the sin of the
spies was completed; therefore, full prophecy was restored to Moshe. In
addition, from this day onward the intensity of the sun diminishes and the
nights begin to lengthen; therefore, a person has more energy andmore time
to study Torah at night, which is the ideal time for Torah study. For this
reason the Rema writes that from this day onward a person is required to
begin a "night seder" (Yoreh Deah 246:23.)
It seems that there is a connection
between these two aspects of Tu beAv. The gemara (Yevamot 62b) states that a
man who dwells without a wife is "without Torah". The Maharal explains that
the Torah is man's completion, or perfection. But a person whose very self
is missing or lacking can not achieve completion. Man and
woman by themselves are incomplete, and achieve human wholeness only
when they are joined together in marriage; therefore, a whole new dimension
of Torah is opened to a person at marriage (Chidushei Aggadot).
So the two aspects of Tu beAv are
complementary. This is the day which has the special property of enabling us
to attain new levels of completion: the personal completion of marriage, and
the spiritual completion of Torah. And these two aspects are themselves
complementary, since a person's Torah is incomplete during singlelife, and
certainly one's married life is incomplete without Torah. (See Pesachim
49a.)
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, andsubmit 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 communityin 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 In some shuls, the Torah is covered
after the KRIYA (reading), before the OLEH (one who has an Aliya) can make
his second beracha. Doesn't the covering make it considered as if it is not
there, as we do with chalot during kiddush? If so can you make a beracha
like this?
A Let us explain a few concepts, which we
often take for granted, and then things should become clearer.
The berachot, which we make before are
primarily. Bircot Hatorah, berachot relate to the study of the Torah. The
Tur (Orach Chaim 139) brings a doubt raised by his brother R. Yechiel, in a
case when one arrived late to shul and as soon as he was finished making his
own personal Birchot Hatorah, was called to the Torah.
Could he make two consecutive Birchot Hatorah without a break? Their
father the Rosh said he could because there was as TAKANA to give the Torah
KAVOD by blessing before and after reading.
The Rosh agrees that the nature of the
berachot of the oleh is Birchot Hatorah, and, of course, one doesn't need a
open text before making Birchot Hatorah. Rather, it relates to the
performance of the mitzva of Torah study, whether written or oral (Berachot
11b). The reason we open up and point to the place of the Torah
reading is to know what he will be reading (Sha'ar Ephraim 4:3;
Mishna Berura 139:16). After finishing the Aliya he knows in regard to what
he is making the beracha, namely, on what he has just read.
The Torah is covered between Aliyot
primarily out of respect to the Torah when it is, temporarily, not in use (Levush
139:5). There are two ways to cover the important part of the Torah, which
is the words themselves. One way is by rolling it up, the other is by
covering it with something eternal. The implication of the
Rama (39:21) [is that one or the other should be done], while long
breaks require both (ibid.).
As far as I can tell, all sources and
minhagim agree that the words of the Torah are covered in one form or the
other before the second beracha (Sha'ar Epraim 4:21;Mishna Berura ibid.:20).
An additional covering doesn't do any harn to the beracha. The question is:
will the additional covering be necessary between Aliyotand, on this there
are different opinions (Sha'ar Epraim 55:21). In both cases, we also
preferably hold to the object to which the beracha relates, which, among
other things, connects us to the objects. In both cases, the beracha is
valid even we neither see nor touch the object at the time of the beracha.
Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
“And he trusted in G-d, and G-d merited him for it.” B’reishit 15:6
The strength and ability to believe in G-d was planted in Avraham Avinu, and
Avraham considered it an act of G-d’s lovingkindness, which G-d bestowed
upon him.
— Rabbi Menachem Mendel of Kotzk
Our Sages teach us to judge everyone
favorably. Pirkei Avot 1:6
If this applies to humans, how much more so must it apply to the
Omnipresent!
— Rabbi Aharon of Karlin
Rite & Reason by Shmuel Pinchas Gelbard
Interesting tie-in with the Meaning in Mitzvot piece (above)..
It is customary for the SHOSHVINIM who lead the CHATAN and the KALLA to the
CHUPA to hold candles.
Reason: The customs of CHATAN and KALLA are derived from the giving of the
Torah at Sinai. On that occasion, HaShem revealed Himself “like a groom who
goes forth to greet his bride”. At the giving of the Torah, the pasuk (Shmot
20:15) states: “And all the people saw the voices and the torches”.
An added significance in the holding of TWO candles (or we can say, the two
candles are one each for the two escorts of CHATAN and two for the KALLA).
Reason: The numerical value of NER (candle) is 250. Two candles equal 500.
This is the g’matriya of P’RU UR’VU, be fruitful & multiply.
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
A certain great Torah genius was reputed to be as brilliant as R’ Chaim
Brisker, and, in fact, often came up with the same brilliant insights in
Torah as R’ Chaim. This Talmid Chacham, however, never attained the
prominence of R’ Chaim. When asked why this was so, R’ Boruch Ber Leibowitz
explained: “R’ Chaim has one tremendous advantage over the other Talmid
Chacham. Not only did he know what to say, he also knew what not to say.”
A priest once said to R’ Zvi Hirsh Charif
of Halberstadt, “You have to admit one thing: We Christians have more love
than you do. After all, ours is a G-d of love, whereas yours is the G-d of
vengeance.”
“The opposite is true”, replied R’ Zvi
Hirsh. “Since we see G-d as the G-d of vengeance, we leave all vengeance to
Him, while we are commanded to love others. You, however, view Him as the
G-d of love and leave all loving to Him. retaining vengeance for
yourselves.”
MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA •
SETTING THE RECORD STRAIGHT
Several weeks ago when we highlighted the platypus, we wrote that the
platypus was the only poisonous mammal. No so. There are a few others.
First of all, only the male platypus has a venom gland that produces a
poison that can be delivered via a hollow spur on their hind legs. The spurs
may be used for territorial fights with other males, to subdue large prey,
and to repel predators.
The other egg-laying mammal, the echidna, has a similar venomous spur (which
has not been as well-studied as the platypus’).
(Some) shrews have poisonous saliva, which is transmitted into a bite wound.
Some shrews are the smallest of all mammals. The venomous saliva gives
shrews the ability to kill prey larger than itself.
Some hedgehogs and tenrecs (similar but different) lick a poisonous
secretion from other animals (e.g. toad) onto their spines (quills) to make
that defense mechanism more effective against predators.
That’s it for mammals. None seem to be
fatal to humans. Not so among the many other kinds of venomous and poisonous
animals, including jellyfish and other sea creatures, spiders and insects,
scorpions, fishes, amphibians, and of course, snakes. It is estimated that
snakes kill 40,000-50,000 people a year worldwide.
Venomous, by the way, is the term for animals that actively transmit their
poisons in order to weaken or kill prey, or for protection. Poisonous is the
term for passive transmission of a toxin. This is a protection or deterrent
against predators.
One more point of interest. Many venomous
animals are unusually brightly colored. This serves them as protection from
potential predators who have learned not to mess with the snake or newt or
insect with the bright colors. But you might think that whereas the
coloration is an advantage against predators, it would be a handicap with
potential prey. Not so. In most cases, the prey of these venomous animals
are other animals, insects, etc. without color vision. So the bright colors
warn animals with color-vision to stay away, but serve as camouflage as far
as the animals that cannot discern colors are concerned. Some other venomous
animals have their bright color on their underside and adopt a defense
posture that reveals the colors when they are needed.
An inferiority complex, if it must exist, should be the result not of a
comparison between oneself and others, but between what one is and what he
should be. From A Candle by Day by Shraga Silverstein
G'MATRIYA MATCH
YMP sent me on the trail of this one. Commentaries point to the G’matriya of
VA’ETCHANAN (515) and say that Moshe Rabeinu prayed to and pleaded with G-d
515 times to be allowed into Eretz Yisrael. G-d ordered Moshe to stop
asking. Because one more plea and G-d would have allowed Moshe into Eretz
Yisrael, and He did not want that (so to speak). One then gets curious as to
the G’matriya significance of one more prayer, the 516th. And here it is
(here it might be). YIBANEH HAMIKDASH. 10+2+50+5 (67) + 5+40+100+4+300 (449)
= 516. Moshe’s entry into E.Yisrael would have meant the building of the
eternal Beit HaMikdash. We were not ready for that. And what can bring it
about today? AHAVAT CHINAM. The antidote for SIN’AT CHINAM. G’matriya? 516.
AHAVAT CHINAM = YIBANEH HAMIKDASH. This leaves us with HOPE, HATIKVAH, also
516.
From the Desk of the Director
To some extent, this week's parsha Va'etchanan reads like Psychology 101.
For in the space of a few sentences the Torah describes the natural sequence
of cognition (Devarim 4:34-40). First, Moshe recalls the miracles that Bnei
Yisrael perceived and then he declares that, "You have been shown in order
to know that Hashemis G-d…" And then, "You shall know and take to your heart
that Hashem is G-d," followed by, "You shall observe His decrees."
Thus the Torah instructed us in ancient
times what contemporary educators have only discovered in recent years. For
all our information is processed first by our senses and then translated by
both our minds (cognitive level) and our hearts (affective level). Having
processed the significance of the data we act upon it orbury it in the
recesses of our minds.
As the Torah consistently reminds us, we
can apply our acquired knowledge to serve Hashem wisely or, G-d forbid, to
do evil. Here, the heart - as the seat of our emotions - plays a pivotal
role. Today we recognize that to serve Hashem correctly, we must acquire
positive motivation and intent, and find meaning and fulfillmentin the study
and application of the Written Word.
Rabbi Yisrael Salanter was wont to stress
the internalization of the Text, of taking Hashem's teachings 'to heart,' as
we say. And the Chidush Harim noted, of course, that the heart has to be
emptied of superfluous thoughts to make room for the spiritual message. It
seems, however, that we cannot tarry any longer sincethe Torah urges us to,
"Know today…that Hashem is G-d…[and that] there is no other." (Devarim 4:39)
Shabbat Shalom, Menachem Persoff,
Director, Israel Center
Tu B'av
In the final mishna in TAANIT, Rabban Shimon b. Gamliel tells us that there
were no more joyous festivals in Israel than TU b'Av and Yom Kippur. Right
in the middle of this "tragic" month, the month whose entrance was
accompanied by the diminishing of our joy, we find the most joyous of
festivals.
If you will ponder the various reasons
for TU b'Av, you can see in each one a message of consolation and promise...
and therefore joy.
In the aftermath of the "Sin of the
Spies", G-d decreed that the entire adult male population of that generation
should die out during 40 years of wandering. Not only was this decree handed
down on Tish'a b'Av, but the "sentence" was carried out on Tish'a b'Av each
year. Tradition tells us that each year on the 9th of Av,the men of Israel
would dig graves and sleep in them. In the morning, Moshe would announce
"let the living separate from the dead". Each year, approximately 15,000 men
were thus buried, the others living on for at least another year.
In the final year of wandering, none of
the remaining 15,000 died. Not on Tish'a b'Av eve, nor the next night, nor
the next. The people thought they had erred in the calculation of the days
of the month, but when the full moon of Av took its place in the sky, all
joyously realized that the decree against the remaining menhad been
rescinded through G-d's mercy. The 15th of Av was thus marked as a day of
joy. Tish'a b'Av commemorates the "Sin of the Spies"; TU b'Av marks the joy
of being alive and the ability to make amends and "move on". It marks (the
existence of) forgiveness, even from very serious sins.
MORE TU b'Av was the end of the season
for wood-gather- ing for the Mizbei'ach. After this date, the power of the
sun begins to diminish due to the shortening of the day and lengthening of
night. Since it is essential that the wood for the fires of the Mizbei'ach
be free of worms and insects, it was feared that after TUb'Av the wood might
not sufficiently dry out to avoid infestation. The completion of the
wood-gathering season was an occasion for special korbanot in the Beit
HaMikdash, and TU b'Av was celebrated as a family festival for those
involved in this special mitzva.
Note that just as 9Av and 15Av were
opposite sides of the same coin vis-a-vis the Sin of the Spies, so too are
they here in that 9Av marks destruction of the Temple; the 15th celebrates
wood-gathering for the Beit HaMikdash.
MORE Following the terrible episode of
the "pilegesh from Giv'a", there was a ban placed on marrying into the tribe
of Binya- min. This ban was lifted on a TU b'Av.
For a long period of time, due to a misunderstanding in the rulings
concerning who the daughters of Zelofchad should marry, there was little or
no inter-tribal marriage. After a later Sanhedrin clarified the issue,
inter-tribal marriages became commonplace. This reuniting of all of Israel,
was associated with TU b'Av, andthe cause of great joy.
MORE The mishna referred to above, tells
us that the young maidens of Jerusalem would wear borrowed white dresses, so
as not to embarrass one who had no dresses... and they would dance in the
vineyards... (so that eligible young men might choose their brides).
This, the two items mentioned above
(daughters of Zelofchad and the tribe of Binyamin), and the fact that there
have not been weddings during the Three Weeks (or at least the Nine Days),
combine to make TU b'Av a special day for Shiduchim and marriages, and a
truly joyous day.
MORE Following the fall of Beitar about
65 years after the destruction of the second Beit HaMikdash (on a Tish'a
b'Av, non-coincidentally), the Romans did not permit the bodies of the dead
Jews to be buried, as a punishment for rebelling against and resisting Rome.
A few years later, a new emperor allowed burial of thebodies. Tradition
records that this was on the 15th of Av. The bodies were found not to have
decayed in the years that they lay unburied. The Sanhedrin at Yavne declared
this a miracle and composed the fourth bracha of Birkat HaMazon - HaTov
V'ha'Meitiv, to thank G-d for His kindnesses, even in darkest of times.
Notice the trend here. Just about every
facet of Tish'a b'Av finds its way into the nature of TU b'AV, but in an
opposite - positive sense. It is almost as if we couldn't handle Tish'a b'Av
without a day of a very different nature less than a week later. TU b'Av
represents in so many ways the light at the end of the tunneland the
reminder that the Geula is just a step away.
Towards better Davening and Torah reading
Column #34. 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.
Still no definitive answer on LA-SECHVI.
Just another question. If it is to be pronounced MILRA, then it will be la-sech-VI.
But if it is MIL’EIL, then it could be la-SECH-vi, but maybe it should be
la-SE-ch’vi, with the SH’VA under the CHAF being NA. Stay tuned...
In the meantime, let’s go back to
flagging potential pronunciation problems in davening. (Sort of reminds me
of the little figure of a devil with pitch- fork that marked the hard
spelling words in my elementary school spelling books.)
Very often, when we sing a prayer rather
than say it, pronunciation and phrasing go out the window. They shouldn’t,
but it’s hard work sometimes to keep things right. Once in a while, the
mistake is serious enough to note. E.g. in ADOM OLAM we find the words
B’TEREM KOL Y’TZIR NIVRA. Most people will sing it, B’TEREM KOL,Y’TZIR NIVRA.
Which is hashkafically problematic. Because there were no creations before
Creation. Rather, G-d reigned B’TEREM, before, here’s the pause KOL Y’TZIR
NIVRA, before any creation.
Still in ADOM OLAM, the words L’HACHBIRA
and V’A’IRA are both MIL’EIl (accent on the next-to- the-last syllable).
l’hach-BI-ra. v’a-I(upper case i, not lowercase L)-ra.
Let me add one more thing from ADON OLAM (thanks JL). One of the popular
tunes for ADOM OLAM repeats the words ADOM OLAM at the end of each stanza.
This produces an awkward ending to the song – HASHEM LI V’LO IRA, ADON OLAM.
G-d is with me and I will not fear the Master of the World. We certainly
don’t mean that. So let’sget into the habit of ending the song with V’IM
RUCHI G’VIYATI, HASHEM LI V’LO I-RA. That should do it.
On a similar note, end of ALEYNU, U’SH’MO,
U’SH’MO, U’SH’MO ECHAD. Let’s keep it to one U’SH’MO, since His name is ONE.
This kind of thing happens a lot when we
sing. Instead of fitting the melody to the words, we tend to fit the words
to the melody.
CHAS-D’CHA, not CHAZ-D’CHA. This is just
one example of many words that have a voiceless letter followed by a voiced
letter. SAMACH is voiceless. Its voiced counterpart is ZAYIN. DALET is
voiced. Its voiceless counterpart is TAV (or TET). In this particular word,
CHAS-T’CHA and CHAZ-D’CHA are both wrong, but they are botheasier to say
than CHAS-D’CHA, which is correct. The famous example of this from the SH’MA
is L’MA’AN TIZ-K’RU. Because the KAF is voiceless (its voiced partner is
GIMMEL), people will often say TIS-K’RU, which in this case is not only a
mispronunciation, but a changed meaning of the word. That is why some people
emphasizethe ZAYIN and say TIZZZZ-K’RU. Sometimes, when the person next to
you is saying the SH’MA quietly, the only thing you’ll hear is the ZZZ of
TIZ- K’RU.
Because of the voiced-voiceless pairs of letters, there is a special
reminder for YITGADAL, the opening word of Kaddish. It can come out YIDGA-
DAL (wrong), YITKADAL (wrong) and a few other wrong ways. One should be
careful to say YIT- GA-DAL (or YIT-GA-DEIL or YIS-GADAL or YIS- GADEIL). And
the word is MILRA. Not yis-GA-dal.yis-ga-DAL (etc.)
Here’s the same thing to watch out for in
SH’MA. v’a-hav-TA. not v’a-haf-TA, the FEI is the voice- less counterpart of
the VET. The TAV being voiceless can lure one to say haf instead of hav.
Here it is again. B’SHIV-T’CHA. Watch out not to say B’SHIF-T’CHA.
Especially if you are davening practically voiceless in the firstplace. Try
this. Say B’SHIV-T’CHA out loud. Now say it softly. Now even softer. See how
it comes out -SHIF-? And so with UCH-TAV-TAM. not UCH-TAF-TAM. Same problem
with them all. Be careful. <mtc>
Parsha Pix
Upper left is a plus and minus in a negation circle. The Torah forbids (a
few times) adding to the Torah or detracting from it.
Once again, the Torah tells us of the mitzva to designate cities of refuge -
3 on the east side of the Jordan (and 3 on the west side). Here in
Va'etchanan, the three AREI MIKLAT on the east bank are identified: BETZER
in the desert flatlands in the territory of Reuven, RAMOT in the Gil'ad area
of the territory of Gad,and GOLAN in the Bashan area of Menashe territory.
The LUCHOT in the TORAH on the mountain stands for the repetition of the
Aseret HaDibrot (with changes) and reminds us that the whole Torah was given
by G-d at Sinai, not just the Big Ten.
The Shabbat candlesticks represent SHAMOR and ZACHOR. They are contained
B'DIBUR ECHAD, in one speech-bubble.
The hearing ear represents SH'MA, not just the famous one, but the many
times the Torah commands us to listen (and understand). If you look through
the sedra you will find several SHMAs.
The warning lights represent Moshe's warnings to us to remain faithful to
HaShem and not to be confused by what we witnessed but cannot completely
comprehend.
The big number 1 is for HaShem Echad, as well as the other pasuk that
emphasizes G-d's Unity, 4:35, ...there is none besides Him.
The reminder-finger is for the command to never forget the Sinai experience
and to pass on the memory to future generations.
The outstretched palm (bottom-right) is on its way to cover the eyes for the
saying of the SH'MA. What are those numbers? You first. I’ll tell you next
week IY”H.
The Seder plate is for the Chacham's question and the answer of We were
slaves to Par'o in Egypt... both of which are found in Va'etchanan.
At the bottom is a speaker, and a video monitor crossed out. On that great
day of Revelation at Sinai, we HEARD what was said, but we did NOT SEE any
image.
Which brings us to the space telescope (Hubble?) which is used to follow the
Navi Yeshayahu's words at the end of the Haftara of Shabbat Nachamu: Lift
your eyes heavenward and see Who created this.
And what about the top-middle? PPP.
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the
calendar). They are found in the hard-copy of TT scattered throughout,
usually at the bottom of different columns. In the electronic versions of TT,
they are found all together at the end of the ParshaPix-TTriddles section.
Some TTriddles are alsopresentedfor 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 (D’VARIM-CHAZON) TTriddles:
[1] Demo, punishment, atonement, - like what?
[2] Two others besides Yeshayahu
[3] Dig it! They did... and didn’t
[4] Who attempted to give the date another significance?
[5] Will Moshe be teaching Hebrew or Aramaic?
[6] Verb verb adverb-pronoun, now & +21d. What & what?
And the envelope please...
[1] Like SNOW. KASHELEG. The second sign for Par’o that G-d gave Moshe at
the Burning Bush was to put his hand into his cloak and when he pulled it
out, it had turned white with TZORA’AT, like snow. This was a demonstration.
DEMO. For Miriam, it was a punishment. KASHELEG. And it represents atone-
ment, as in the Maftirof CHAZON, “...if your sins will be like scarlet, they
will be whitened like snow”.
[2] Besides Yeshayahu, whose book begins with CHAZON, we also find CHAZON
OVADYA, and CHAZON NACHUM (first pasuk albeit not the opening words).
[3] This is referring to the MERAGLIM. Dig it! means “get this!”. They were
send to scout out the land. The term in Hebrew is V’YACHP’RU, and they shall
explore (the land). Same root as to dig. Connection is probably that
spies/scouts dig up information on the land and its people. But, much to our
deep regret, the MERAGLIM(not counting Yehoshua and Kalev) didn’t dig the
land - dig, this time, in its slang meaning, “to like, enjoy, or
appreciate”.
[4] The date in question is the one at the beginning of D’varim, when Moshe
began his farewell address to the people. That being the first of the
eleventh month, Rosh Chodesh Shvat. Beit Shammai tried to give the date
another significance by saying that Rosh HaShana of Trees is the first of
Shvat. Alas, the opinion of BeitHillel prevailed and TU BISHVAT is it.
[5] In the Targum on D’varim 1:5, HO’IL MOSHE BE’ER ET HATORAH HAZOT, we
find the word ULPAN (actually, ULFAN - close enough for a TTriddle). The
only question then, since we found the word in Onkeles, is whether Moshe
Rabeinu would be teaching Hebrew or Aramaic to the people.
[6] More than obscure, even for TTriddles, the reference was to R’EI (see)
NATATI (I have given, or placed) LIFNEICHEM (before you - there’s the combi-
nation adverb-pronoun). Now, in Parshat D’varim and in 21 days (3 weeks) at
the beginning of R’EI (not the exact words, but close). What and what? The
Land (of Israel) andBRACHA and its opposite.
And the winner is... YYW (with help from BZW), Near-perfect solution set.
RHM, good job.
This week's TTriddles:
[1] pre-open, pre-read, post-read
[2] The rare MON-THU phenomenon
NOT A TTRIDDLE JUST....
When Elmer again spoke of his glue, He said it in Yiddish with...NACH-A-MOO
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This and That...
You might not know this, but Torah Tidbits is not written and prepared for
printing in order. I wonder sometimes if readers can tell what was done
early and what was done later. FYI, these paragraphs are the last of TT for
this week.
So let me take care of a few last minute items. The DM & MM/Bklyn brothers
both did well with the TTriddles, but we stand by the declaration of YYW as
this week’s winner.
We had no room for pages of great bargains offered by the Yair Landau
Memorial Library of the OU Israel Center. Books and Torah tapes are being
offered at a fraction of their original prices. Don’t even wait for next
week’s TT for the details (assuming we’ll have room), because the “goods”
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JL (proofreader) - thanks for catching that typo. We never noticed. It’s
only been in for the last 16 weeks. Hopefully, it will be corrected for the
next issue. (I just changed if for next week.)
Apologies to DRBD for omitting his minyan announcements. Just oversights.
Not intended.
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The next Israel Center In-House Shabbaton • Hold this Shabbat! Shabbat
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Festive Rosh Chodesh Elul Luncheon at the Israel Center Cafe - Thursday,
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Sheraton-Moriah, T.A. LAST MINUTE SPECIAL July 19-21, Shabbat & Motza”Sh:
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celebration at Shilo. Includes lunch and dinner.
Thursday, July 25 • Kever Rachel, Gush Etzion (Tekoa, Judaica Center), Efrat
and Hevron. Includes lunch
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afterin the Wolinetz Family Shul - OHEL SHMUEL (at the Israel Center)
Shabbat Day
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Kahn;
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folk songs
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Pineview or the Pioneer, you will thoroughly enjoy this musical event.
SUNDAY
9:30am (men & women) • Meet our Nevi’im: Yeshayahu • RabbiYakov Nataf
10:30am (women) Let's Really Learn Some Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintee Herskovits
Men who are looking to do some serious learning...
Shiur in Gemara by Rabbi David Zitter, 10:00am, SUN-THU
Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU
Shiur in Makot 2nd Perek by Rabbi Hillel Ruvel, 4:30pm, SUN-THU
All shiurim take place in the Israel Center's Ganchrow Beit Midrash one
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method that helps people overcome judgementalness, anger and resentment
towards others
MONDAY
9:15am • Excursions into the World of Nevi'im (the Prophets) Mrs. Pearl
Borow
N'SHEI LIBRARY 10:00-12:30
10:30am, JUL 22 (men &women) • V’HAYA IM SHA-MO’A; The Second Parsha of the
SH’MA (Rabbi Leff will resume IY”H Aug. 12) with Rabbi David J. Derovan
11:36am,July 22 (men & women) • Jewish History - Bayit Sheni period; In the
Days of Pontius Pilate (part 2) • Dr. Henry Goldblum
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta Study in
Tanach and Jewish Thought
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Monday, July 22, 8:00pm • Root & Branch Lecture, in cooperation with the
Israel Center; "Fast or Feast Day (Zechariah 8:19)? Tisha B'Av During
theSecond Temple Period"; Guest Speaker:Rabbi Efraim SprecherDean of
Students, Diaspora Yeshiva and Machon Roni, nis25 per person • Information:
rb@rb.org.il
8:00pm • Curing the Jewish Heart; Lecture series by AM SEGULA on Lessons
from History & Zionism
TUESDAY
9:00am • Four Who Entered the Pardes, (the deepest levels of Torah secrets)
• Dr. Hayim Abramson
9:55am • Jewish Concepts - How to say them in Hebrew - KASHRUT • Dr. Hayim
Abramson
10:50-11:40am • Parshat haShavua with Rabbi Yitzchak Rubenstein • Rabbi
Spiegelman will be back IY”H August 6th
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
N'SHEI LIBRARY 11:15-12:45
ON HOLD UNTIL AFTER THE CHAGIM11:45am • Chabad insights into Parshat
HaShavua and the Actualia of Our Time (women only) • Raizel Zisk
Tuesday, July 23, 8:30pm - Vignettes from Jerusalem; A performance of Jewish
song and Broadway classics with Yisrael Lutnick and Paul Salter • 25/30NIS
What? A musical presentation of unique Jerusalem personalities from the
past, featuring Yisrael Lutnick as soloist accompanied by Paul Salter on the
piano. Using Jewish melodies, Israeli song, and Broadway classics to tell
stories about such figures as King David, Mariamne, and R’ Aryeh Levin, an
entertaining and inspiring eveningis promised.
Who? Yisrael Lutnick has appeared recently as Joseph in the Capital Musical
Theater’s “Any Dream will Do”, in JEST’s “Gilbert and Sullivan: Into
Futurity,” and as Pablo Christianiin the recent play, “The Disputation”.
Paul Salter in an accomplished pianist and has performed as musical director
of many Jerusalem productions, both with the Capital Musical Theater and
JEST. He performed exrstensively in England before making aliya as an
accompanist in musical theater and as a concert soloist.
WEDNESDAY
9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber
10:30am Break the Fear Habit... And Live! with Alan Romm P.C.
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your
life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in
Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS
members/25NIS non-members25% discount if you register for both Monday and
Wednesday Shiurim until the end of July
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets -
Rambam's Guide for the PerplexedNow studying: Ordering the Mitzvot and their
"reasons"
Ramban's Commentary on the Torah and its WellspringsNow studying: "The Tree
of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
THURSDAY
Sometime in the morning • Shiurim while you foldParshat HaShavua and/or the
Calendar • Various presenters
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation
for the first session • Qualified nutritional advisor on hand •
Elisheva999-6479
Note: The Men's & Boys' Choir led by Yisrael Shwarzstein is in recess until
after the "Chagim"
Thursday, July 25, 8:00pm • Journalists and Loyalty: To Whom and to What? a
Panel Discussion with Yossi Klein-HaLevi, author, Journalist and The Media
Line Associate and Fiamma Nirenszteyn, Correspondant and Columnist for La
Stampa, Italy, Moderator: Michael Friedson, Senior Analyst, The Media Line
8:00pm • The Book of Sho'f'tim • Reb Yosef Schreiber
FRIDAY
9:00am • In-Depth Pirkei Avot • Rabbi Chaim Eisen
Mincha-KabbalatShabbat-Maariv - 6:00pm • Mincha before PLAG (time will
adjust in mid-August)
WILL RESUME TOWARDS THE END OF THE SUMMER • Avrom Silver Jerusalem College
for Adults Fall Program 5762 (2001 - 2002) At the Israel Center
ON SUMMER RECESS 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
Upcoming at the Israel Center
Sunday, July 28 8:00pm • With the resurgance of world-wide anti-semitism,
can Israel stand alone? • Shifra Hoffman, VAT International
Wednesday, July 31st, 8:00pm • The United States, Israel, and the War
against Terrorism; Perspectives by Dr. David Luchins Senior Advisor to NY
State Comptroller, Carl McCall; Chairman, Political Science Department,
Touro College
OU ISRAEL CENTER Seymour J.
Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi David Cohen, Director General, OU in Israel
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org - website: www.ou.org/torah/tt
Orthodox Union • National Conference of Synagogue Youth
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
Deepest condolences to Rabbi & Mrs. Leonard Matanky of Chicago, on the
untimely death of their beloved son YAAKOV z"l - May you be comforted among
the mourners of Zion and Yerushalayim - The Singer family
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