Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #510 Ranges are for THU-THU, 23-30 Adar 5762 (March 7-March 14, '02) For sunset, first time takes into account the elevation above sea level of Jerusalem, 825m (the times in parentheses do not take elevation into account). Sunrise is without elevation (because Jerusalem's eastern horizon is unbroken mountains at approx. the same elevation as Jerusalem) For the deadlines of Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out.) Candle lighting - 5:06pm (Earliest - 4:30pm) Havdala - 6:21pm (Rabbeinu Tam - 6:55pm) Earliest Shacharit 5:10-5:01am Sunrise 6:00-5:51am Sof Z'man Kri'at Sh'ma 8:55-8:49am (8:10-8:05am) Sof Z'man Shacharit 9:54-9:49am (9:23-9:19am) Chatzot (halachic noon) 11:50-11:48¼am Mincha Gedola (earliest Mincha) 12:21-12:19pm Plag Mincha 4:28 - 4:32pm Sunset 5:46-5:51pm (5:41-5:46pm) 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 Nissan on Shabbat Parshat VaYakhel/P'kudei - HaChodesh, March 9, '02 ROSH CHODESH NISSAN Y'H'YEH B'YOM CHAMISHI HABA ALEINU V'AL KOL YISRA'EL L'TOVA The Molad is on Thursday (March 14th) 2h 30m 4p In Rambam notation: CHAMISHI • 8h • 544 chalakim Clock time (can be adjusted for location) THU March. 14, 2:09¼pm Astronomical Molad - THU, MARCH 14, 04:04:06 Aside from the question about using secular dates in general, there is a separate issue about using the numbers of the secular months. The Torah says: This month is yours as the first month of the year. It was talking about Nissan. How can we ignore that and call January month #1. Various authorities raise this point. Ribono Shel Olam: Please... You know the famous prayer - G-d grant me the Serenity to accept the things I cannot change, the Courage to change the things I can, and the Wisdom to know the difference. As Jews, we recognize that for those things that we can change, we need to put in effort (HISHTADLUS), but we know that we might succeed or fail, and that success might be with a helping hand from G-d, either obvious or subtle. And then there are things we cannot change. Situations in which we feel powerless. Impotent. Take the MATZAV in Israel today, these many past months, and who knows how much more. Is this a "thing I cannot change" or that which I can? Very important question. We need much wisdom to come to the correct assessment of the situation. We can turn to G-d in prayer and beg Him to save us from what is going on. He can respond positively to our pleas... or not. That's His decision. Our job is to put the effort in and hope and pray for His help. In our thrice-daily Amida (four times on Shabbat, Chag, and Rosh Chodesh) we call G-d MELECH, the King, who is (sometimes) OZEIR (helps), U'MOSHI'A (redeems, saves), U'MAGEIN (protects). OZEIR implies that we are capable of our own effort, which can then be helped out by G-d. MOSHI'A implies that we are not able to get ourselves out of trouble, and we are asking G-d for more than help. We want and need Him to save our helpless selves completely. MAGEIN asks G-d for even more than being saved. We pray that He will protect us from getting into trouble in the first place. Each of these levels of G-d's involvement in our lives — as individuals and as Klal Yisrael — requires a different amount of Z'CHUS (merit). It could be that a person, or the people as a whole, merits being saved (or at least to be helped along), but does not have sufficient merit to be spared the threatening situation. Apparently, this was the status of the Jewish People in the time of Mordechai and Esther. Is that what happens daily in Israel these days? Do some people lack the merit to be saved or helped? Do some have the merit to miraculously survive a terror attack? Do we as a people lack the merit to be spared the constant threats and fears of the MATZAV? Herein lies a way of changing even that which we cannot change directly. We can build up Z'CHUYOT for ourselves and Klal Yisrael. Reach the point of Torah and mitzvot, and Jewish Unity that will merit G-d's help, salvation, AND protection. Sedra-Stats VAYAK-HEL - P'KUDEI - combined 22nd and 23rd of the 54 sedras 10th and 11th of 11 in Shmot lines in a Sefer Torah: 211.17 + 158.67 = 369.83 rank: 22nd - 41st - ** Parshiyot: 13 + 20 = 33 P'tucha (open): 7 + 6 = 13 S'tuma (closed): 6 + 14 = 20 P'sukim: 122* + 92 = 214 rank: 17th* - 40th - ** Words: 1558 + 1182 = 2740 rank: 24th - 42nd - ** Letters: 6181 + 4432 = 10613 rank: 21st - 44th - ** MITZVOT: 1 + 0 = 1 * Tied in number of p'sukim with Va'etchanan and Ki Tavo, but shorter than either of them ** Vayaqhel-P'kudei is the 2nd largest of the 7 pairs of double sedras; it is larger than any single sedra. Vayak-hel-P'kudei are combined ~60% of years For Stat-heads... HaChodesh is Rosh Chodesh 28% of the time. When it is, we take out three Sifrei Torah, and there is no Rosh Chodesh benching on Shabbat HaChodesh. That is not the case this year. 72% of the time, HaChodesh is a 2-Sefer Torah Shabbat, and we bench Rosh Chodesh Nisan. Like this year. On average, we have 2.28 kugels (corresponding to the number of Sifrei Torah) per Shabbat HaChodesh. HaChodesh is read as the Maftir of Vayak-hel/P'kudei 41.8% of the time (like this year). 3.3% of the time, it is P'kudei alone, and 18.1% of the time it is Vayikra. 16.3% of the time it is Sh'mini and there remaining 20.5% of the time, it is Tazri'a. That means that this year is its most common situation. As already mentioned, Rosh Chodesh Nissan falls on Shabbat 28% of the time. 11.5% of the time, Rosh Chodesh is MACHAR, i.e. Sunday. Rosh Chodesh is Tuesday 32% of the time, and Thursday (like this year) 28.5% of the time. P'kudei is the only sedra that is ALWAYS in the Four Parshiyot period - it can be Sh'kalim, a break, Para or HaChodesh (with or w/o Vayak-hel) Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 20+9 p'sukim - 35:1-29 Moshe gathers the People (according to Tradition, this took place on the "first" Yom Kippur or the day after, following 40 days and 40 nights on Har Sinai) to instruct them concerning the building of the Mishkan. He begins with a warning to keep Shabbat (even while being involved in the holy tasks of the Mishkan). Observation Notice that when G-d speaks to Moshe, He instructions him concerning the Mishkan (236 p'sukim!) and then warns him that Shabbat is supreme. When Moshe gathers the people to instruct them, he puts the Shabbat warning up front. [SDT] In the opening three-pasuk portion about Shabbat, there are 40 words - 39 plus the word HaShabbat. This can be taken as a symbolic reference to the 39 categories of prohibited Melacha, which define the nature of HASHABBAT. The Baal HaTurim says that the word LA'ASOT in the phrase, "These are the things that G-d commanded TO DO them", is spelled with a LAMED (30) and an anagram for TEISHA (9) - another remez to the Melachot of Shabbat. He adds that a VAV is "missing" from LA'ASOT, representing the six weekdays when Melachot are permitted. MITZVA WATCH The "command" here of "Thou shall not kindle fire in all your dwellings on the Shabbat day" has many things to teach us. Lighting a fire is one of the 39 AVOT MELACHA (categories of creative activities forbidden on Shabbat). As such, we already have the prohibition from Commandment #4 - ...Thou shall not do any manner of MELACHA... Why is the Torah singling out FIRE here? The question is two-fold: Why single it out and why command it again. Sefer haChinuch says that the prohibition here is directed to Sanhedrin, not the individual. We have already been told that we may not kindle fire. The courts, says the Chinuch, may not carry out the capital punishment of burning (S'reifa) on Shabbat. Nor, by Biblical extension, may any capital punishment be carried out on Shabbat, nor may any punishment by the courts be carried out on Shabbat. This allows Shabbat to be a day of rest even for the condemned felon. We can also look at the Shabbat reminder in a different way. You may not kindle fire in YOUR DWELLINGS, wherever they may be, but you may - nay, you must - kindle fire (and do certain other Melachot) in THE DWELLING, the Mikdash. (That is, when specifically commanded to do so by G-d.) Some commentators say that the repetition of fire comes to emphasize that kindling a fire is a capital offense of no less strictness, despite the fact that on Yom Tov it is one of the few Melachot that is permitted (i.e. cooking with fire, lighting flame to flame). We might have gotten the impression that FIRE is not THAT major an offense, because of Yom Tov. Comes the Torah here to emphasize the prohibition for Shabbat. There are yet other reasons for the special mention of the prohibition of fire on Shabbat. Aside from the first three p'sukim, the rest of the sedra deals with the building of the Mishkan. Parshat T'ruma gave us the command and instructions, Vayak-hel tells us of the carrying out of the instructions. One senses an impatient excitement concerning the job at hand. Moshe speaks to the people and tells them that which G-d has commanded. (Notice the similar terminology the Torah uses when Moshe tells about Shabbat and about the Mikdash.) The different types of materials are named. It is made clear that donations are encouraged, but totally voluntary. Then each part of the Mishkan and its furnishings are mentioned in detail. After the people heard what Moshe had to say, they left the gathering (apparently enthused and anxious to get busy). One can speculate, based on the sequence we are presented with in the Torah, that there was a fair amount of guilt from the Golden Calf that was motivating the People. Many people are moved to give generously in response to Moshe's appeal. Men and women all give (there are different interpretations as to what the wording in the pasuk indicates). In addition to donations, men, and more so women, donated their talents in weaving, dyeing, woodwork, metalwork, etc. Repeated reference is made to the hearts of the people being in what they were doing. This was a genuine positive response to G-d's and Moshe's call to build the Mishkan. The leaders of the Tribes supplied the precious stones for the shoulder-pieces of the Eifod and for the Choshen of the Kohen Gadol, and spices and oil for the Incense and the Anointing oil. Levi - Second Aliya - 13+12+35 p'sukim - 35:30-37:16 Moshe tells the people that G-d has designated Bezalel (from Yehuda) and Aholiav (from Dan) as the chief artisans of the Mishkan. They have been Divinely inspired with intelligence, insight, and the skills necessary for the various intricate tasks ahead. They and those working with them supervised the collection of materials and informed Moshe that they received more than enough material. Moshe "gives out the word" that the people should cease their donations. When G-d commanded Moshe about the Mishkan, He first commanded the making of the Aron, Shulchan, and Menora. Then, the roofing layers - the Mishkan, the Ohel, and the Orot. Only then were the wall boards and foundation sockets brought into the picture. In the carrying out of the commands, a more "practical" plan was followed. The structure and then the furnishings. But how can Moshe and Bezalel deviate from the commands of G-d? You can't just do whatever you want in this kind of thing. Commentaries say that Moshe and Bezalel requested and received permission from G-d to take the more human, practical approach. In this portion, the three layers of ceiling are presented. Note that the first layer was a beautiful, multicolored weave and the fasteners were gold. Over that came the more practical, less attractive, less complicated, weather-resistant Ohel of goat hair. This layer was not seen from inside the Mishkan, and might not have been seen from the outside either, according to the opinion that the Tachash and Red-dyed sheep skin covering (which was also attractive) was not just on top. Next the Torah describes the construction of the wall-planks of the Mishkan from acacia wood. There were 48 planks - 20 each on the north and south walls, and 8 on the west wall. Each plank was covered with gold. Each was inserted into two foundation sockets. The Parochet to hang between the Kodesh and the Kodesh Kodoshim, the Masach for the front of the Mishkan, and the Masach for the front of the courtyard were similar in style and material to the first ceiling layer. With the structure completed, next came the Aron and the Shulchan. Shlishi - Third Aliya - 13 p'sukim - 37:17-29 Next comes the Golden Menora. With the exception of the oil cups, everything else - the branches, decorative orbs, cups, flowers - was hammered from one piece of gold. Next, the Golden Altar (a.k.a. Incense Altar, a.k.a. Inner Altar) is described. After this Mizbei'ach was made, the Anointing Oil and Incense were compounded. R'vi'i - Fourth Aliya - 20+12 p'sukim - 38:1-39:1 The External Altar, Copper Altar, Earth Altar (because it was filled with earth when the camp rested and the Mishkan was erected) is described. Almost all korbanot were brought on this Mizbei'ach. It was considerably larger than the Golden Altar. The final vessel described is the Washing Basin and its Stand. It was made of copper. Tradition tells us that the copper came from the mirrors of the Israelite women. At first, Moshe did not want to accept them because of the vanity associated with mirrors. G-d, however, told Moshe how very precious this gift was in His eyes, because they reminded Him (so to speak) of the role Jewish women played in the redemption of the people from Egypt. Finally, the courtyard is described. P'kudei begins with an accounting of the materials collected for use in the construction of the Mishkan, its furnishings, and the garments of the Kohanim. [SDT] We are taught from the fact that Moshe Rabeinu gave a voluntary accounting of the materials he collected, that a person in the position of collecting monies for the community must conduct himself in such a way that he will always be above suspicion. Even if the individual is completely trustworthy, he should take measures to avoid the possibility of appearing improper. The Talmud tells us that the family of Kohanim that was in charge of compounding the Ketoret (incense) did not allow its women to use perfume, lest someone suspect them of taking from the sacred ingredients of the Ketoret. Similarly, the bakers of the Lechem HaPanim did not eat fine bread, so that no one should even get an idea that they were taking the special flour of the Mikdash for their own use. [SDT] In the opening pasuk of the sedra, we find the word Mishkan twice in a row - ...HaMishkan, Mishkan HaEidut. Rashi says that this is an allusion to the two Batei HaMikdash. Chatam Sofer adds that the HEI of the first Mishkan is "missing" from the second. This alludes to the 5 special items missing in the second BeitHaMikdash - the ARON, the Holy Fire, the Divine Presence, the Holy Spirit, and the Urim V'Tumim. [SDT] Rashi teaches us that the description of the Mishkan as EIDUT, a Testimony, attests to the fact that G-d had forgiven us for the Sin of the Golden Calf. This is so because the SH'CHINA rested among us, in the Mishkan. The work of assembling and dismantling the Mishkan throughout the years of wandering in the Wilderness was the domain of the tribe of Levi, under the supervision and leadership of Itamar b. Aharon HaKohen. The chief artisans of the Mishkan, the Torah reminds us, were Bezalel from Yehuda and Aholiav from Dan. The Torah next details the amounts of gold, silver, and copper which was collected for the Mishkan and its vessels. The Torah also lists the uses of the different metals. Then the Torah mentions the different dyed wools (sky-blue, purple, red) that were used in the making of the sacred garments of the Kohen Gadol, and for the cloths that covered (and protected?) the sacred items of the Mishkan during the traveling from place to place in the Midbar. Chamishi - Fifth Aliya - 20 p'sukim - 39:2-21 This Aliya contains a detailed description of the Eifod and the Choshen of the Kohen Gadol. Both were woven from the same kind of weave and the two were attached firmly to each other when worn. Two onyx stones (Avnei Shoham) were attached to the shoulder straps of the Eifod. The names of the 12 tribes (actually, it was the 12 sons of Yaakov) were engraved on the stones, six on each stone. In addition to the fabric of these two garments, there were gold settings for the stones, gold rings and chains for attaching Choshen & Eifod. Shishi - Sixth Aliya - 11+11 p'sukim - 39:22-43 The ME'IL (different opinions - cloak, cape, poncho-like garment) was woven completely of T'CHEILET wool. Its neck-hole was reinforced to prevent tearing. This is the second time that the Torah emphasizes the prohibition of tearing the ME'IL (or allowing it to be torn). None of the garments may be torn; precautions were taken to avoid tearing. Yet the Torah presents the rule specifically with the ME'IL. The hem of the ME'IL was fringed with alternating bells of gold and pompoms of colored wools and linen. The KUTONET, a long-sleeved, floor-length garment was woven of white linen. Some say that the sleeves were woven together with the body of the garment, rather than made separately and then sewn together. All Kohanim wore a KUTONET. Each had it custom-fitted, since it is forbidden to do AVODA in the Mikdash if the garment was either two long or short (or frayed or soiled). A turban of linen was worn by the Kohen Gadol in one style, to accommodate the TZITZ. Regular Kohanim wore their turban in a different style. The belt or sash, called AVNEIT, was woven from the three colors of wool and from linen. It was unusually long (32 AMOT, approx. 15m, about 50 feet long) and therefore needed to be wound around the kohein's waist many times. (Some say that the AVNEIT was worn higher up.) The winding produced a prominent bulge aound his waist which the Kohen felt whenever his hands were at his sides. This served as a constant reminder to the Kohen of the seriousness of the service in the Beit HaMikdash. The AVNEIT was Shaatnez, as was the Choshen, Eifod, and Me'il. Opinions differ concerning the regular kohen's AVNEIT. Next comes the TZITZ, a.k.a. NEZER HAKODESH, made of pure gold and fastened around the KG's head with ribbons of T'cheilet wool. The TZITZ was embossed with the words KODESH TO HASHEM. There are many different opinions as to how the words were formed from the gold of the Tzitz, and in what order and orientation relative to each other. The TZITZ was like a crown for the Kohein Gadol, yet it was also meant to humble him greatly. Thus, all the work of the parts of the Mishkan and the garments of the Kohanim came to an end. (All that remained was to assembly and proper placement.) [SDT] Talmud Yerushalmi notes that the phrase, "as G-d had commanded Moshe" appears 18 times in P'kudei. Correspondingly, we have 18 brachot in our weekday Amida (the connection between Service in the Mikdash and Davening is obvious). Thus says Sh'muel b. Nachmani in the name of Rabbi Yochanan. This does not include the first time the phrase is used: And Bezalel... did all the G-d had commanded Moshe. There are differences between the context of the phrase with Bezalel and contexts of all the other uses of the phrase that justify its not being counted together with the rest. On the other hand, our Amida does have a 19th bracha, so the "extra" phrase is accounted for. All the components of the Mishkan, its vessels, and the sacred garments were brought to Moshe following the completion of the work by many men and women who voluntarily contributed their talents to the Mishkan. Moshe inspected all of the work and found it to be consistent with what G-d had commanded. Moshe blessed the people: "May it be G-d's will that He will cause His Presence to settle upon your handiwork." (Rashi) The Torah once again enumerates all of the components of the Mishkan. And repeats over and over again that the People did everything that G-d had commanded Moshe. Here's a thought... The emphasis upon the people doing as commanded stands in harsh contrast to the Golden Calf, which was not at all what G-d had commanded. We can see a rebuke every time the point is made that, "this time we listened, but what happened a couple of months ago..." (To be sure, it is complimentary, that we did as commanded, but we can also see an implied rebuke.) Sh'vi'i - Seventh Aliya - 16+11+11 p'sukim - 40:1-38 G-d instructs Moshe to erect the Mishkan on Rosh Chodesh Nissan. After the structure is in place, Moshe is to bring in the Aron and hang the PAROCHET which separates the Holy of Holies from the main part of the Mishkan. The Shulchan and Menora were put in their places, followed by the Golden Mizbei'ach. The MASACH was then hung from the posts at the entrance to the Mishkan. The Copper Mizbeiach was placed in front of the Mishkan, opposite its entrance. The KIYOR and base were placed between the Mishkan and the Mizbei'ach, slightly to the side. The courtyard curtains were hung from their posts. Following all this, Moshe was to anoint all the components of the Mishkan and sanctify them. Then the Mizbei'ach and its vessels were anointed, and the Laver as well. Then the Kohanim were brought forward. After proper ablutions, they were clothed in their sacred garments and anointed. And it came to pass that on the first day of Nissan in the year out of Egypt, the Mishkan was completed. That is a bit less than a year after Y'tzi'at Mitzrayim. In this portion, the Torah spells out the step-by-step procedures of finally carrying out the commands of Parshiyot T'ruma, T'tzaveh, beginning of Ki Tisa, and all of Vayak-hel. Continuing from the last portion, the Torah describes the final stages of the whole job of constructing the Mishkan. When Moshe place the Mizbei'ach where it belongs, he brings the proper korbanot on it. Imagine the mixed feelings that Moshe would have at this point. He has built the Mikdash and is basically serving as Kohen Gadol. But not for long. During the week-long inauguration of the Mishkan, Moshe did it all. See the mitzva of washing hands and feet before doing Avoda. The command goes to Moshe and Aharon and sons. Rashi says that on the 8th day of the dedication of the Mishkan, Moshe and Aharon were on equal status. But only on that day. After that, Moshe is "only" a Levi, and Aharon takes over the reins. It is said that Moshe would have been the Kohen Gadol, except for the way he spoke to G-d at the Burning Bush. It was then that G-d brought Aharon to Moshe, so to speak, to share the responsibilities and privileges of leadership. In the final 5 p'sukim of Sh'mot, the Torah tells us that Moshe was not able to approach the Mishkan because it was "covered by a Cloud". Only when the cloud lifted was Moshe able to approach. The Cloud was also that which signaled the people to travel or to remain encamped. The Cloud was there by day and the Pillar of Fire by night. Thus ends the Book of Sh'mot, with the stage set, so to speak, for the Book of Vayikra, Torat Kohanim. In the course of the Book of Sh'mot, we started out as a family that was in Egypt, enslaved and oppressed there. We grew into a nation, were redeemed from Egypt, accompanied by great wonders and miracles. We received the Torah, and set up the two main aspects of our nationhood - the day-to-day rules of a Torah way of life and the building of the Mishkan to be the focus of our spiritual energies. G-d's plan for us is well underway. Everything is there except for our venue for Jewish Life at its richest - Eretz Yisrael. But three books of the Chumash are still to come. It is customary for the congregation to stand for the concluding p'sukim of each book of the Torah. The Torah-reader reads the final words in a dramatic manner, signaling the congregation to respond with "Chazak, chazak, v'nitchazeik" (Strong, strong, and let us be strengthened). The reader then repeats that phrase. It is considered a special honor to receive this Book-completing Aliya. Maftir - second Torah20 p'sukim - Sh'mot 12:1-20 This is the fourth of the Four Parshiyot. Parshat HaChodesh is the Shabbat of or the Shabbat right before Rosh Chodesh Nissan. We read of the mitzva to establish the Jewish Calendar (the first two p'sukim), followed by the commands concerning Pesach - the Korban Pesach, Matza, Chametz, etc. (the rest of the 20-pasuk maftir). The main theme of the Maftir is Korban Pesach. K.P. is different from all other korbanot. It is (sort of) a blend of the spiritual and the mundane. The purpose of bringing the K.P. is to eat it. As opposed to the other korbanot where the main feature is the offering of the korban on the Mizbeiach; the eating, when the meat is eaten, is secondary, though not unimportant. All korbanot were brought in the Beit HaMikdash between the two daily T'midim. Except for K.P. which comes AFTER the afternoon Tamid. K.P. can be brought and eaten in a state of ritual impurity. This can be seen as a "compromise" by G-d to facilitate our performance of this mitzva. (An individual is postponed until Pesach Sheni because of TUM'A, but the community brings and eats K.P. while TAMEI, rather than wait the month.) Unlike the portions of the Torah from B'reishit until Bo in which stories of our ancestors are the main themes, and unlike the books of Vayikra and D'varim, in which mitzvot are the main themes, in this portion (as in much of Sh'mot) we find a blend of story and mitzva. Where one ends and the other begins is not always easy to tell. That is, without the Oral Tradition. Do all future Korbanot Pesach have to be roasted? Or is that a requirement only for the original Exodus night? Do we have to eat K.P. with our belts tied and in haste? Or was that just then? The blood on the doorpost? Breaking a bone? Etc. Etc. The answers are clearly presented in the Talmud. The point is that the Written Word alone is not the whole Torah. this is another of many examples of this very important element of Judaism. MITZVA WATCH The Maftir contains several mitzvot — Making the Jewish Calendar [4], to slaughter the K.P. [5], to eat it [6], not to eat it rare or cooked [7], not to leave over any of K.P. to the morning [8], to destroy Chametz from one's possession [9], to eat matza on Seder night [10], not to possess Chametz on Pesach [11], not to eat any foods that contain Chametz [12]. In addition to these "counted" mitzvot, we also find the source of SHMURA MATZA and the source of the permitted M'LACHOT on Yom Tov. Haftara - 28 p'sukim -Yechezkeil 45:16-46:18 The Haftara contains the prophecy of the building of the Beit HaMikdash and the restoration of Korban Pesach – hence the connection to the Maftir. Both the Torah and Haftara announce the holiday of Pesach, in very similar words, and both speak of putting blood on the doorpost. Not only do both readings talk about Pesach, but both focus on Rosh Chodesh Nissan. THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 127 (part one) • Buy or Sell Options The prior lessons discussed partition of land. This means, that Reuven and Shimon jointly own a piece of land. Reuven wants to divide the land so that he, all by himself, will own a part of that land, and Shimon will, all by himself, own the remaining part of the land. Reuven asks Shimon to divide the land. Shimon refuses. Reuven can commence a case in Beth Din to have Beth Din compel Shimon to divide the land between Reuven and Shimon. (Whatever is said about Reuven’s right to demand partition, of course applies if Shimon wants to partition the land.) Beth Din will not grant Reuven’s request for partition if the land cannot be conveniently partitioned. Also Beth Din will not grant Reuven’s request for partition of the parcel of their jointly owned land if the land is too small to be partitioned. In the case of personal property it must be capable of being divided. Reuven and Shimon are given this right since they should not be required to be joint owners against their will. The right to partition does not apply if there are agreements between Reuven and Shimon that restrict their right to seek partition. Assume a situation where Reuven wishes to sever his interest in the joint ownership of the land, but the Beth Din will not grant him the right to partition. In such a situation, Reuven has the right to demand that Shimon either sell his share in the real estate or personal property to Reuven, or that Shimon purchase Reuven's share at price stated by Reuven. If Reuven makes the demand, Shimon has the right to exercise the option to sell his share to Reuven or to buy Reuven's share. If Shimon refuses to exercise the option to buy or to sell, Reuven can obtain a judgment from Beth Din compelling Shimon to exercise his option. Beth Din will inform Shimon that if he fails to so act, Beth Din will permit Reuven to exercise the option to buy or to sell. The demand that Reuven makes to Shimon is herein designated "the demand." and the option is designated as "the buy or sell option." When Shimon makes his choice it is designated as “exercising the option." The concept of the buy or sell option is based on a person doing that which is right and correct in the eyes of the Lord. (Deut 6:16) The Torah (Hashem) considers this procedure to be something that is right and correct. The right to make the demand is not always available. The right to make the demand is limited to certain situations and certain persons described below. We are speaking of one parcel of land. That was also the case where we discussed partition in the prior two lessons. The demand that the other joint owner exercise the option, and the exercise thereof, is not to be confused with the situation of the right of first refusal that will IYH be discussed in a future lesson. In the case of right of first refusal, Reuven wants to sell land that is owned solely by himself to Levi. Shimon, Reuven’s next door neighbor, may exercise a right of first refusal and Reuven, must sell the land to Shimon. There, Shimon and Reuven are not joint owners and Reuven is selling his own land and not offering to sell his land or to buy Shimon's land. The right to demand that the other joint owner exercise the buy or sell option is not available in all cases. For example, there may be an agreement between the joint owners that they will not exercise the demand for a certain period of time. Assume that Reuven and Shimon are not owners of the land but rather jointly rent the land under a lease. The majority opinion is that either party may make the demand that the other joint lessee either buy out his ownership in the lease or sell his ownership in the lease for a price fixed in the demand. There is also a minority opinion among the commentators and codifiers that neither renter may make such a demand from his joint renter to buy or sell his ownership in the lease. Assume that Yehudah wants to borrow $1,000 from lenders Reuven and Shimon, each to lend him $500. In order to secure their loan Yehudah gives them a mortgage on the house that he owns; if Yehudah does not repay the loan, Reuven and Shimon may sell the house. Assume that the house is sold for $2,500. Reuven and Shimon will take their $1,000 and the balance of $1,500 will go to Yehudah. A common commercial transaction. Since the loan was made by both Reuven and Shimon simultaneously they take one mortgage so that neither of them will hold a first mortgage while the second holds second mortgage. (A first mortgage has priority over a second mortgage in the event of the sale of the house to foreclose the mortgage.) As a result of the loans Reuven and Shimon now jointly hold a mortgage on Yehudah's real estate. Between Reuven and Shimon, the sell or buy option does not exist, since they only have a right to money that is due from Yehudah. Getting back to the situation where Reuven and Shimon jointly own a piece of real estate, Reuven may make the demand, whether there are two joint owners or multiple joint owners, that is, the land may be owned by Reuven, Shimon and Levi. Where there are multiple joint owners, more than one joint owner can make the demand by demanding of the other joint owners that they sell their shares or buy the shares of the offerors. If two joint owners make the demand and then the others sell their shares to these two joint owners, one of these two can then make a demand to the other of the buy or buy option. The demand must state a price for which Reuven is willing to sell his share to Shimon or to purchase Shimon's share; then Shimon may either sell his share to Reuven at that price or buy Reuven's share at that price. The price need not be the true value of the share. Reuven may set a price that is close to or the actual value of the share to be bought or purchased, or it may be much higher or much lower than the true price. There is early authority that the price should be the value or close to the value of the shares being sold or bought, and if the parties cannot agree on the true price, Beth Din will set the price. Reuven’s demand must state that Shimon either sell his share to Reuven or to buy Reuven's share. The demand cannot be for Shimon to purchase Reuven's share if it does not include Reuven's reciprocal offer to purchase Shimon's share. There is also an opinion that Reuven may make a demand that Shimon lease to him at a fixed rental or that Shimon rent from Reuven at that fixed rental. If the entire parcel jointly owned by Reuven and Shimon is less than forty-nine square feet, the law of demanding that the other joint owner sell or buy does not apply. There is also a dissent that holds that the law of demand applies even in this situation. The topic of the sell and buy option will be continued IYH in the next lesson. The subject matter of this lesson is more fully discussed in Volume V Chapter 171 of “A Restatement of Rabbinic Civil Law” by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il MEANING IN MITZVOT by Rabbi Asher Meir Each week we discuss one familiar halakhic practice and try to show its beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot on Kitzur Shulchan Arukh. WORK DONE BY A NON-JEW ON SHABBAT At the beginning of our parsha we learn that we may do work only on six days (Shemot 35:2). Based on this verse, the Midrash learns that another verse which says that on Yom Tov, and Shabbat, work may not be done (Shemot 12:16) means that work may not be done for us even by a non-Jew! (Mechilta deRebbe Yishmael parshat Bo on Shemot 12:16). Most authorities consider that this prohibition is only deRabbanan, but the fact remains that nNon-Jew:Work on ShabbatShabbat:Work of non-Jewot only are we forbidden to do any melacha on Shabbat - it is even forbidden to have work done for us by non-Jews. Only if the non-Jew working for us decides of his own free will to do the work on Shabbat is it permitted. Of course, this means that the non-Jew is permitted to work on Shabbat on his own initiative. This permission should not be obvious. Refraining from work on Shabbat is a testimony that HaShem created the world in six days and rested on the seventh. Non-Jews are also obligated to believe in and worship G-d, and we might think that they too should testify to His role as Creator. In fact, our Sages taught that non-Jews may not keep Shabbat as we do! Although Noach was a righteous man with a resolute faith in HaShem, our Sages assert that he and his descendants were actually forbidden from keeping Shabbat! (Sanhedrin 58b). In previous columns, we explained that the spiritual significance of the fact that the world was created in six days is that the work of creation is limited. This means that the work of tikkun, of bringing the world to perfection, is limited and therefore feasible. On Shabbat we refrain from this work of tikkun. Resting from work demonstrates our faith that the world’s repair can be completed; Shabbat indulgence shows our faith that it will be completed, ushering in a period of spiritual receiving and enjoyment, foreshadowed by our ”Oneg ShabbatShabbat:Oneg Shabbat”. The spiritual repair which we effect during the weekdays has two distinct aspects: the first is to improve the material state of the world per se, making it a suitable receptacle for Divine blessing; the second is to relate to this re-formed materiality in a way which actually infuses it with berakha. The thirty-nine forbidden labors such as plowing and sowing are purely material improvements; Torah commandments such as forbidding plowing and sowing with mixed species are the infusions of berakha into this process. Both kinds of “repair” are forbidden on Shabbat. Non-Jews are our partners in the first kind of tikkun; they too are devoted to changing the material conditions of existence in order to improve human welfare. But the second kind of tikkun is the special charge of the Jewish people. Individual non-Jews can achieve heights of faith and devotion to G-d, but without mitzvot they don’t have the full means to translate their inner spiritual achievements into the spreading of holiness in the world. Just as periodic abstention from spiritual repair testifies to our vision of a future world of spiritual perfection, so periodic abstention from material repair could testify to a vision of a future world of purely material perfection. Materialistic world-views such as Marxian socialism attribute great importance to a weekly day of rest for workers for this very reason. Our Messianic vision is not based on an era of material abundance but rather of spiritual abundance where G-d’s spirit fills the entire world (Yishayahu 11:9). This is the “sign” to which Shabbat testifies. And when our tradition does speak of a world of future material plenty, this plenty is itself a result of the spreading of Divine blessing - not a product of human economic ingenuity (See Shabbat 30b). Non-Jews are primarily our partners in the very important mission of the world’s material improvement. If they were to abstain from Shabbat labor on principle, this would symbolize faith in the future perfection of the material world. This carries the danger of pointing the way to a purely materialistic Messianic vision, and ignoring the infinitely more important spiritual aspect of the redemption. Rabbi Meir has completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. It will hopefully be published in the near future. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com From the virtual desk of the OU VEBBE REBBE The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Question: In our community, there has always been one shul. Over time, there have been major changes in the origin of the Jewish population, and many either want to change the minhagim of the shul or to start a new minyan. Are there issues of "Lo titgod'du" or changing minhagim? Answer: The issue of "Lo titgod'du", not having different sets of rulings and practices within a community is an important halachic concept. However, it is not a problem to have different batei k'nesset in a community, reflecting different age-old approaches, regarding text of the tefilot and halacha. Certainly, communities with different batei k'nesset with different minhagim did not all start the various sub-communities simultaneously (see Chatam Sofer, Choshen Mishpat 188; Maharam Shick, Choshen Mishpat 24). In practice, not every time that a group breaks off to form a new minyan or shul with a different nusach, is the true motivation the stated one. It may involve such issues as "local politics" or personalities. Certainly, it is not proper for people from the outside to make rulings without being invited by the sides and learning the situation well. Thus, our statement is a general one about certain parameters of "Lo titgod'du" and is not a specific ruling or advice. It is crucial for the local rabbinic and lay leadership to work matters out in a way which is best for peace and the needs of the community (see also Maharam Shick, ibid.). Changing the minhagim within the shul to reflect the present population is a tricky matter. If a beit k'nesset was formed with a clear minhag and nusach, it is not proper to switch it even when the membership has changed significantly (Chatam Sofer, ibid.; Igrot Moshe, Orach Chayim II, 21). This is assuming that there is still a significant representation of the followers of the old minhagim (Igrot Moshe, ibid.). When a new congregation is formed, it should follow the majority of the mitpalelim. It is possible that a congregation which was formed with the realization that it would serve a heterogeneous and possibly changing group could be more flexible about changing minhagim (ibid.). On these matters as well, it is the obligation and privilege of the local rav to appraise the situation and rule accordingly. [This response is based on a teshuva in our sefer, B'Mareh Habazak, III, p.53]. 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) I ask only three things of you: Do not be a
flatterer by nature. Do not flatter or fawn upon your neighbor. And do not
think only of yourself. One must strive to live as a good Jew (and not just die as one). Even Bil'am the Wicked wanted to die a Jew, saying, "May I die the death of the upright". Meaning, he wanted to live as a heathen,
but die as a Jew. All worrying is forbidden, except to worry
that one is worried. Rite and Reason by Shmuel Pinchas Gelbard It is customary to add some extra dish on the second day of Pesach, in remembrance of the feast of Esther (Magen Avraham) REASON Rashi writes in Masechet Megila (15a): Haman was hanged towards evening of the 16th of Nissan. Therefore, we commemorate that day during the meal. [Remember that the 3-day fast, the wine parties with Achashveirosh and Haman, and the demise of Haman all took place mid-Nissan.] ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein A person sitting SHIVA for a deceased relative is forbidden to work throughout the entire week. For a poor person this can create real financial hardship. In Frankfurt-am-Main the community had a remarkable way of solving this problem. Whenever a person sat SHIVA, a charity box belonging to the community was placed in his home. This box had a sizable amount of money already in it. If the person was well-to-do, he would add money to what was already there, as would those who came to pay a SHIVA call. If, on the other hand, the person needed money to tide him over during that week, he was permitted to take as much as he needed, without anyone being aware who had given or taken from the box. Excerpted with the permission of the copyright holder Although the main fulfillment of the mitzva to set up a Jewish Calendar falls upon the shoulders of the Sanhedrin, there is an aspect of the mitzva that is of a personal nature for each and every Jew. And that is, to know your calendar. It is sad how many Jews can complete the ditty, 30 days hath September, but are ignorant of which Jewish months have 30 days. Tishrei, Shvat, Adar Rishon, Nissan, Sivan, and Av always have 30 days in our fixed calendar. Tevet, Adar (and Adar Sheni), Iyar, Tammuz, and Elul always have 29 days. Cheshvan usually has 29, but in "full" years, it has 30 days. Kislev usually has 30 days, but in "short" years, it has only 29. What determines a "short", "full", or "in order" year is the day of the week of Rosh HaShana at either end of the year. In other words, first a year's R.H. is fixed according to various rules, then the following R.H. is also established, and then Cheshvan & Kislev "fall into place". From the Desk of the Director At the beginning of Parshat Vayakhel the mitzva to observe Shabbat precedes the injunction to build the Sanctuary. From a legal perspective, Rashi notes that the prohibition of work on Shabbat supercedes the mitzva of building the Mishkan. Commenting on Rashi, the Sefat Emet suggests that Shabbat is an expression of that love “which is not dependent on any other considerations.” Rabbi M. Miller explains this cryptic phrase to mean that Shabbat - unlike Eretz Yisra’el, the Bet Mikdash and Malhut Bet David - is unconditional. Whereas in these three instances, Israel retains the gifts only through faithful service of G-d, Shabbat - like Torah and Priesthood - is an unconditional symbol of Hashem’s unremitting love for Israel. Shabbat is a sign for all generations, taking no account of changes of time and space. Shabbat is untrammeled by required responses from us. Its essential nature remains unchanged; it is intact from the ravages of man. As we say during Kabbalat Shabbat: “Merosh Mikedem Nesucha” – it was anointed from the very beginning and crowned with holiness. The gift of Shabbat incorporates the basic tenets of our faith, the belief in the One G-d who created the Universe and the belief in Hashem’s hashgacha through Yetziat Mizrayim. These two tenets can be attained by every human being. And for this reason Shabbat always awaits and beckons us whatever the circumstances. No wonder the Torah elevates the Shabbat over the Mishkan! Shabbat Shalom, Menachem Persoff, Director, Israel Center Towards better Davening and Torah reading Column #19. 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. Last week, we began discussing the DAGESH KAL, the dot whose presence or absence in the six letters BET, GIMMEL, DALET, KAF, PEI, and TAV (collectively referred to as BEGED-KEFET) give each of them two different sounds, e.g. BET and VET, PEI and FEI. (Let's not now discuss the fact that some of the distinctions between the pronunciations of the dotted and undotted letters has been lost or distorted by various segments of the Jewish community. The rules remain, even if the letter sounds the same today with or without the DAGESH.) The general rule of DAGESH KAL is that we find one at the beginning of a word or after a SH'VA NACH. In SH'MA, V'DIBARTA (accent on the TA) BAM – The DALET has no DAGESH because it isn't at the beginning of the word and the SH'VA it follows is NA, not NACH. The TAV has a DAGESH KAL because it follows a SH'VA NACH (under the REISH). The BET of BAM has a DAGESH KAL because it is at the beginning of the word. The BET of V'DIBARTA has the other kind of DAGESH - DAGESH CHAZAK, which has its own rules, that will be the topic of a future column, IY"H. (There are rare DAGESH KALs that exist in circumstances other than these two cases. E.g. VAYICHAD YITRO, the DALET has a DAGESH KAL at the end of the word, not following a SH'VA NACH.) A major exception to the BEGED-KEFET at the beginning of a word rule (that the letter will have its DAGESH KAL) is if the preceding word ends in an ALEF, HEI, VAV, or YUD — with certain conditions. The DAGESH KAL drops from the lead letter of the word. We use B'SAMIM (fragrant spices) at Havdala, but the BRACHA is BOREI MINEI V'SAMIM. The DAGESH drops from the BET, following a word that ends in a YUD. This week's sedra (the second of the pair) is called P'KUDEI, but we read EILEH F'KUDEI. The DAGESH drops from the PEI, because it follows a HEI at the end of the preceding word. (We're still reviewing from last week, and might not get to the new stuff until next week - sorry.) One condition of the ALEF-HEI-VAV-YUD at the end of the preceding word in order for it to cause a DAGESH KAL to drop from the first letter of the following word, is that it must be silent. ALEF always is. HEI sometimes has a MAPIK (that's the name for the HEI-dot, when it occurs), in which case we aspirate the HEI and hear it. In such case, the DAGESH does NOT drop from BEGED-KEFET that follows it. Half of the MINCHA offering of a new kohen is brought in the morning (and the other half towards evening), MACHATZITAH BABOKER. The first BET in BABOKER would have lost its DAGESH had the last letter of the previous word been a silent HEI. But this time, the HEI has a MAPIK and is sounded (with a puff of breath after saying TA), and the BET keeps its DAGESH. Similarly (sort of), a VAV can be silent (when it is holding a CHOLOM or SHURUK), in which case the DAGESH KAL following it will fall, YA-R'DU VIMTZOLOT (in the Song of the Sea), and sometimes it is sounded (as a V, really a W, but that's another issue), as in VAI-TZAV PAR'O, so the PEI in PAR'O keeps its DAGESH. YUD can be silent, as it is in the end of the word MINEI (mentioned above), or it can be sounded, as in the phrase KALUI BA-EISH (roasted in fire, said of the MINCHAT BIKURIM). The BET keeps its DAGESH. The most common condition for the dropping of the DAGESH KAL is that the two words have to be part of the same phrase. This will especially (but not only) be so when the two words are connected with a MAKAF (an upper hyphen). Then the two words actually behave like one long word and the DAGESH KAL drops out. We can even say that the letter isn't really at the beginning of a word. Right before we take our steps back from the Amida, we say Y'H-YU L'RATZON IMREI-FI... Not only does the word PI follow a word ending in a YUD, but it is linked to it. The DAGESH never had a chance! (so to speak). Beware, though, there are exceptions to this. Many times, though, the words are not THAT joined, but they are part of the same phrase and the DAGESH will also drop. Tzitzit are tied AL-KANFEI VIGDEICHEM, on the corners of your (four-cornered) garments. KANFEI and BIGDEICHEM are not joined by a MAKAF, but they are in the same phrase, and the BET loses its DAGESH. End of SHIRAT HAYAM - ...UV-NEI YIS-RA-EL HA-L'CHU VA-YABASHA B'TOCH HAYAM. "They walked on dry land" is a phrase so the DAGESH drops from the BET and we read VA-YABASHA. But "within the sea" is its own phrase and the BET of B'TOCH keeps its DAGESH, even though it follows a silent HEI. NA-SHAF-TA V'RUCHACHA - the dot dropped from the lead BET. But the previous letter is a TAV? Ah, a TAV with a KAMATZ at the end of a word behaves like it is followed by a silent HEI. So a TAV-KAMATZ, as well as a HEI-KAMATZ, CHAF(sofit)-KAMATZ and NUN(sofit)-KAMATZ, all cause a DAGESH KAL to drop in the word following them (sometimes, of course). UV'LECH-T'CHA VA-DERECH (in the SH'MA, twice). A Land whose stones are iron... ERETZ ASHER AVANEHA VARZEL... Dropped DAGESH after a HEI-KAMATZ, which is really like HEI-KAMATZ HEI. Back to SHIRAT HAYAM, Miriam's part - VATEITZENA (NUN sofit with a KAMATZ, behaves like NUN-KAMATZ HEI) CHOL-HANASHIM. Parsha Pix 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 (KI TISA) TTriddles: [1] The Kohen Gadol & Shabbat share this label [2] Start with 8 and end with 20 [3] The key to Mikdash preliminaries [4] 2 different previews twice each, rather than one thrice [5] from major character to obscure reference in 3-4 days [6] This week's Jewish languages link And the envelope please... [1] In Parshat Ki Tisa, the Shabbat is called KODESH LASHEM, holy to G-d. (Interesting, because it is also called Holy to you, meaning us. And, of course, it is referred to as a Sign between G-d and us. Holy to G-d fits with the end of Commandment #4, therefore G-d blessed the Shabbat and sanctified it, making it Holy to Him.) Back to the TTriddle. KODESH LASHEM is also the “label” of the Kohen Gadol (as we see in the previous sedra, as well as in this week’s P’kudei) engraved or embossed on the TZITZ which he wore on his forehead. Several solvers got this one. [2] Not so, this one. This is really only for Ashkenazi Jews and others who do not distinguish between the CHET (whose numeric value is 8) and CHAF (whose numeric value is 20). VAI-CHAL MOSHE (32:11), the beginning of the Torah reading for Fast Days, me3ans and Moshe prayed or pleaded before G-d, but the real root of the word is to begin. Living Torah by R’ Aryeh Kaplan z”l renders the pasuk as, “Moshe began to plead before G-d... In 34:33, VAI-CHAL MOSHE... with a CHAF, means Moshe finished (speaking to the people). Start with 8 and end with 20. MM/Bklyn hit that one on the nose. [3] Mikdash preliminaries can mean some different things. The intended meaning for this TTriddle is the requirement for the kohanim to wash their hands and feet before approaching the Mikdash or the Mizbei’ach. This was done using water from the KEY to this Mikdash preliminary - namely the KI-YOR. [4] The usual situation is that there is a preview to a Parshat HaShavua (namely, the first Aliya or so) which is read three times - Mincha the previous Shabbat, Monday and Thursday mornings. Last week, we had two previews, each read twice, rather than the usual preview read thrice. On Shabbat Mincha and Thursday morning, we read the first part of Ki Tisa. On Monday, however, which was Taanit Esther, we read Vai-chal Moshe at Shacharit and Mincha. That constitutes a second preview (from a different part of Ki Tisa) read twice. [5] The Gemara (Chulin 139b) asks: Where to we find (an allusion to) Mordechai in the Torah? It answers, from the phrase (in Vayak-hel) MOR-DROR (in 30:23), pure myhhr. Targum is MEIRA-DACHYA, which sounds like MORDECHAI. It is more than a sound-alike; there is drash on this statement of the Gemara. On Purim, Mordechai is a major character. Three days later (for Jerusalemites, and others who read on TET-VAV) and four days later for the rest of you, he becomes an obscure reference in Vayak-hel. [6] Jewish language is Hebrew, but also Yiddish (and Ladino, I guess). The link between the sedra and the maftir is KI as in KI TISA and KI as Yiddish for cow (if you come from or descend from that part of Europe where they say KIGEL instead of KUGEL, etc.), as in Parshat Para. Best solution set submitted by the aforementioned MM/Bklyn. Refu’ah Sh’leima to Joyce... and David. This weeks TTriddles: [1] G-d's command was partial; hers, total [2] R. Aryeh Leib Heller HaKohen x 2 [3] Probable color of Shimon's [4] Third of Sivan • Eleventh of Tishrei • First of Sh'vat [5] Between Yechezkel and Shimon HaTzaddik Israel Center Notes: Re: The Israel Center and Torah Tidbits ITEM With water, soda, and wine to drink, and vegetables, dips, “cigars”, batter-dipped broccoli and mushrooms, franks in blankets (sort of), borekas, and cakes to eat, New Yorkers (real, pretend, current, and former) came together for a reception in honor of visiting New York State comptroller H. Carl McCall. Brief remarks by OU-in-Israel Director-General Rabbi David Cohen, the director of State of Israel Bonds (who co-hosted the reception), Dr. David Luchins, senior assistant to Mr. McCall, and the comptroller and governor-hopeful H. Carl McCall (who had the audience applauding and laughing repeatedly) rounded out the reunion of New Yorkers, none of whom pronounce the R in New York. Mr. McCall is an outspoken supporter of Israel and has put his (New York State’s pension) money where his mouth is, by investing 68 million dollars in bonds and other segments of Israel’s infrastructure. Mr. McCall was presented with mementos of his visit to the Israel Center - a beautiful picture-book on Israel and a sweatshirt and mug emblazoned with the NYS flag and the words New York State, H. Carl McCall, and M’vakeir HaMedina (state comptroller) - all in Hebrew. Next time Mr. McCall visits, it might be as governor of New York State. NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political or halachic opinions of its advertisers, or to we guarantee their quality of service. ITEM Previously, Torathon has taken place either pre-Purim or pre-Pesach. This year we have decided to schedule this special Torah event after Pesach - 3 weeks after, to be specific - to give us an opportunity to examine and explore some topics that we usually don’t have the opportunity to do at an earlier date. So mark your calendars for... Torathon 5762 to take place IY”H at the Israel Center (of course) on THU-FRI, April 25-26, 13-14 Iyar from 8:30am on Thursday to sometime on Friday morning. We are planning some shiurim in Hebrew in addition to the full schedule of shiurim in English. Topics will include Pesach Sheni, Lag BaOmer, S’firat HaOmer, Yom Yerushalayim, Jerusalem, Shavuot, Bikurim, Yom Tov... and more. We are also planning to get the journal out for Torathon day. It will have two interesting and useful sections: one with Kiddush and Havdala throughout the year; the other with a unique bencher with Ashkenazi and S’faradi side by side. This will not only be useful for benching, but it will allow people to see and learn from what “the other half” does. This, in addition to the section for ads and dedications. A major mailing has already gone out with journal ads details. We hope you will respond well so that Torathon 5762 can be a true Yissachar (Torah learning) - Zevulun (financial support) venture. ITEM We need immediate feedback as to whether there are people who would like to have a Seder at the Israel Center. The question includes the regular Seder (formerly known as the first Seder) as well as a second Seder for tourists, visitors, and/or students. If you - or someone you know - might be interested in Seder (either or both) at the Israel Center, please let us know ASAP, so we can plan properly. The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law There is a registration fee of 200nis per case No other charges for this service Please call 566-7787 ext. 204 for further information We have forms for two types of cases: Those where both parties agree to submit their dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. The first wave of forms have been sent out From this point on, requests for forms will be processed quickly and the Beit Din will be handling cases smoothly. 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. Where are you having Seder? Hundreds of Jews in Kharkov, Ukraine, will IY"H be having Seder at the OU's Joseph K. Miller Torah Center. In order to succeed, we need your help. We are collecting funds to help purchase kosher food products so that these Jews can have a kosher Pesach. (Donations are tax-deductible.) To donate and for more information, call Nachi 056-343383. Please hurry; our shlichim leave for Kharkov on Monday, March 17th. NESTO - Native English-Speaking Teen Olim This article was submitted last week but due to my daughter’s birth, I was unable to get it ready to be printed last week, so here it is a little late: Purim celebrations came early this year, with JR NESTO's old man Bingo Purim party. We all dressed up as the respected elderly members of our society, and sat down to a rather uncivilized game of Bingo. The prizes were diverse and plentiful (from wooden spoons to really cool kites), the fun was endless and everyone had a wonderful time... in the true spirit of Purim. But that was not where the fun ended; last Shabbat saw JR NESTO's very first Shabbaton of the year. The whole weekend was amazing. We had a massive turn out of nearly thirty. The theme was Heroes, and as well as fun activities on the topic we examined Heroes from all new and wonderful perspectives. We looked at what makes a Hero and why. We saw that at the end of the day having belief in Hashem and in oneself combined with a recognition of the necessity for action can lead even regular people to do heroic acts. We would like to express special thanks to the "Ein Ketzev Band" a.k.a. Rafiki and Pinky a.k.a. Rafi and Hillel for their musical interludes during our Seudot Shabbat...I don't think any of us will look at Chulent in the same way again!!!! I think we can all agree that Shabbat was awesome... so thank you all. Well, next Wednesdafsy (6th March) We are having a chocolate night all are welcome, it looks like it is going to be another great night filled with fun! Finally we would all lie to wish a very special Mazal Tov to Josh and Tova Spodek on the birth of their beautiful daughter! We hope you all have a wonderful Shabbat (even though we know that there is no way it will be anyway as good as last week!!!) Keep smiling, Jr. NESTO staff In other news, both NESTO and JR. NESTO will be having Pesach Tiyulim... Senior NESTO is going to be going down to the Ein Gedi region for a fun filled day in the sun, hiking in the land of Israel on Tuesday March 19th. For more information and to register call Naomi at the office. Junior NESTO will be spending a wacky day at the Ramat Gan Safari on Chol Hamoed Pesach Monday April 1st. For more information and to register please contact Natalie or Naomi at the office. That’s all for now, Shabbat Shalom, Josh, Chave, Natalie, andNaomi The Israel Center's youth program for Anglo-Israelis tel. 566-7787 ext. 245 • fax: 561-7432 • spodek@netvision.net.il Josh Spodek, Director • Chave Abrahams, Asst. Dir. Naomi Skorecki, Bat Sherut • Jr. NESTO Staff: Natalie Rubinstein, Rafi Poch NESTO is partially funded by the Jewish Agency for Israel TIYULIM and SHABBATONIM Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds. Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and then leaving your message. THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to make registration and detail-receiving for Israel Center tiyulim more efficient and less head- achy for you. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements Sarah will be happy to assist you on Sundays, Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249. Note: When a tiyul says "Bring your own lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day before the TIYUL and order a box lunch from the Israel Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink (specify regular or diet) and a dessert. Your box lunch willbe ready for you when you board the bus. Israel Center In-House Shabbaton You are probably reading these words on or about Shabbat Parshat Vayakhel/P'kudei - Hachodesh. If so, then next Shabbat is Vayikra, and then March 23-34, a.k.a.SHABBAT HAGADOL We will IY"H be having meals by Schocketino Catering at the Israel Center for those people in the neighborhood who would like to make things easier on themselves on the Shabbat before Pesach. However, that alone is not what the Israel Center is all about So we’ll be having an In-House Shabbaton of sorts, including...davening, shiurim, a Shabbat HaGadol Drasha, divrei Torah, and more Our scholar-in-residence will be Rabbi Eddie AbramsonAdditional shiurim will be given by Phil Chernofsky • 200NIS (220 non-mem) - First come first served - Reservations Required includes Friday night meal, Kiddush Shabbat morning with HaMotzi, Shabbat lunch. If you would like to join us for Shabbat HaGadol, and you are from out of the neighborhood and need accomodations, let us know right away - it might be harder than usual to arrange Shabbat HaGadol is a good one not to have to cook and clean for. And it is also a great time to review the laws & customs of Pesach and get some new Seder-Hagada material It will be GADOL! 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. David Citadel, Jerusalem • Shabbatot thru March 26 1080NIS per couple F/B Inbal Hotel, Jerusalem • Shabbatot thru March 26 1150NIS per couple F/B Sheraton-Plaza, Jerusalem • Shabbatot thru March 23 • 1000NIS per couple f/b, child 2-12 in parents room, 150NIS Grand Beach, Tel Aviv Glatt-Mehadrin • Mid-week: 419NIS per couple per night H/B Shabbat:715NIS per couple (one night) F/B (thru March 26) Sheraton-Moriah, Dead Sea • midweek thru March 26, 550NIS per couple, h/b (no min. stay) Caesar Premier, Dead Sea • March 1-26, $135 per night per couple (min. 2 nights) includes free entrance to spa and one free treatment B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"sh nights Attention: Students from Abroad: Are your parents planning on visiting you this year? If so, you want to speak to us (02-566-7787 ext. 249). We have many attractive deals for them and you. Let us turn an ordinary "been there, dit it" visit into an unforgettable, special one! The Back Page of TT510 "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 * Life members pay member's rates for programs of other organizations that take place at the Center and for programs that the Center is co-sponsoring with another organization SHABBAT DAY 4:00pm • Shabbat afternoon shiur on Parshat HaShavua • Men & women invited • Drinks available • Mincha if Minyan MOTZA'EI SHABBAT Motza'Sh Parshat Vayqhel-P'kudei - HaChodesh - March 9th, 8:30pm • Moshe & Aharon - What they Share and How they Differ • Rabbi Yaakov Moshe Poupko Motza'ei Shabbat, March 9th, 8:30pm • Women are invited to join us in an uplifting evening of Song & Soul featuring singer Rachel Wilner, the Sulamot Women's Choir of Beit El, accompanied by pianist and singer Zohar Shifris SUNDAY 9:30am (women) •Mystical Insights into the Months of the Year • Golda Warhaftig 10:30am (women) Hagada Higlights & Insights • Tonia Frohwein N'shei Library - 10:30am - 12:45pm 11:30am (men & women) Parshat HaShavua • Shprintee Herskovits Men who are looking to do some serious learning... Shiur in Arvei P'sachim by Rabbi David Zitter, 10:00am, SUN-THU Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU (after Pesach) Shiur in Kiddushin by Rabbi Hillel Ruvel, 4:30pm, SUN-THU (Maariv follows) All shiurim take place in the Israel Center's Ganchrow Beit Midrash one flight up Sundays 7:30pm • (Freedom Now - Passover as therapy) Jewish Values Education Institute • Do you have questions? • Do you have doubts? Are you seeking the truth? Open to all topics, feelings, questions, doubts, beliefs, and needs from a loving, open, Torah perspective No lecture or criticism - Only acceptances, respect & response • Dr. Daniel Stolper , A psychologist, a rabbi, but mostly a person Sunday, March 10, 8:00pm • From Romance through Conflict to Intimacy with Rabbi Natan Loes-Cardozo • Gila Manolson and Drs. Deborah & Michael Tobin 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 (men & women) • Rabbi Leff is Back 11:36am (women) • Strengthening your Emunah & Bitachon from Torah Sources • Aviva Nissim Monday, March 11th - 10:00am-1:00pm • Cheryl Mandel and the Eztion Judaica Center re delighted to hold a pre-Pesach sale of Judaica& Jewelry All Israel Center shoppers will be honorary residents of Gush Etzion for the day and will get 20% discount on all merchendise. Credit Card accepted and return of VAT for tourists. Call us before for special orders or www.judaica.org.il and we will bring along what you want. In these difficult days, your support for the Judaica Center and - through your purchases - your support of the residents of Gush Etzion and Israeli Artists is heartwarming and most helpful.I look forward to seeing you there. (tel. 993-4040) 8:00pm • Lecture series by Am Segula on Lessons from History and Zionsim TUESDAY 9:00-9:50am Siddur Topics • Dr. Hayim Abramson 9:55-10:45am Torah Yopics • 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 Tuesday, March 12th, 8:00pm • Another terrorist attack! Are your loved ones safe? But how is being left, time after time, with an array of subliminal feelings like fear, anger, guilt, etc. affecting us as parents? Join in an in-depth discussion of some of our most basic instincts and explore the effect on our judgements, relationships, family and self. • The program will be facilitated by YOSEF MINTZ, an experienced psychotherapist. • Dedicated to the memory of those who were killed in recent attacks • Our prayers for a speedy recovery to the injured Tuesday, March 12th • 7:30pm sign-up, performances begin at 8:00pm • Women's OPEN MIKE night • What would you do with 8 minutes of stage time? 20NIS participants and spectators) • For more info, call Elana, 652-2287 Writing Your Personal Memoirs Those interested in signing up for the next "round" of this workshop - beginning May 7th - call 993-1205 or 566-7787 ext. 204 WEDNESDAY 9:30am Towards a More Meaningful Davening Experience Dr. Joel Luber 10:30am Break the Fear Habit... And Live! with Alan Romm P.C. 3:00pm Women in Tanach with Pearl Borow 8:00-10:00pm • Aliya Counseling with Miriam Bass 7:45-8:45pm Jewish Philosophy Road map to the Prophets - Rambam's Guide for the Perplexed Now studying: Rambam's Approach to Korbanot Ramban's Commentary on the Torah and its Wellsprings Now studying: G-d's Ongoing Melacha & the Celestial Shabbat with Rabbi Chaim Eisen • alternating topics Wednesday, March 13th, 8:00pm • WTC (World Trade Center) - Why? How? How does it fit in the Divine Plan • A 2-hour lecture on the disaster, its aftermath, and terrorism from a mystical perspective by the internationally renowned lecturer and educator, RABBI MENDEL KESSIN 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 Thursday, ROSH CHODESH NISAN, March 14, '02, 12:30pm at the Center • DOUBLE HEADER ROSH CHODESH NISAN LUNCHEON • Special Divrei Torah about Rosh Chodesh by our own SARA STERMAN And a most unusual guest speaker: SERGEANT RUTH VARDA FRANKEL with her unbelievable life story The Only Religious Volunteer Policewoman • Dairy gourmet lunch • 45NIS (50 for n/m) • Advance Registration Required Male Choir Rehearsal Thursdays at 7:30pm Led by Yisrael Shwarzstein Songs by Rosenblatt, Lewandowski, N. Shemer, Carlebach 8:00pm The Book of Yehoshua with Reb Yosef Schreiber Torah Tidbits Audio with Phil Chernofsky on Israel National Radio (Arutz-7), 98.7FM and 1539AM, Thursdays, 10:07-11:00pm, or anytime on www.israelnationalnews.com FRIDAY 9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen 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 TUE March 12 • 10:15am Avrom Silver Jerusalem College for Adults in cooperation with the David Cardozo Academy announces a series of 4 lectures by noted scholar and author Rabbi Dr. Natan Lopes-Cardozo “REVELATI0N & HALACHA” 11:30am, A Study of the Haftarot with Esther Kitov Wednesdays March 13 9:00am, Insights into the Pesach Holiday, Rabbi Sholom Gold 10:20am • A Study of the Haggada • Rabbi David J. Derovan 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 Motza'ei Shabbat, March 16th - 8:30pm • Shiur on the yahrzeit of Rabbi Joseph Schapiro • Guest speaker: Rabbi David Orlofsky Sunday, March 17th, 8:00pm • RABBI MENDEL KESSIN with MYSTICAL INSIGHTS into the GEULA PROCESS Sunday, March 19 7:30-10:00pm, Israel's Supreme Court with Jonathon Rosenblum, Allan E. Shapiro and Eli Clark Sunday, March 24 • 8:00 - 10:00pm - Pre-Pesach Seminar Motza'ei Shabbat HaGadol, March 23, 8:30pm, The Israel Center and Yisrael HaTzair present Drasha by Rabbi Shlomo Riskin • No Charge • Separate seating Here's a further away UPCOMING to mark on your calendar (for women only) Recharge your batteries after Pesach (SUN, April 7t- 10:30am to 4:30pm, to be specific) A Taste of Beauty - a Beauty & Fashion Forum, a day of constructive self-indulgence • Tips from experts on skin, body, color, make-up, wardrobe, image • videos of Elizabeth Arden and Estee Lauder • drawings, discounts, surprises, salad lunch. more • Hosted by Beverley Crawford and Sarah Friedman • Watch for further details Smoking Cessation Program beginning April 7, Call 5667787 x 204 for details Pesach Week Rental • Dates Flexible Spacious 3 bedroom, fully furnished apartment in San Simon. Strictly Kosher, Cable TV 02-6798708 • 058-464249 • sdtarag@actcom.co.il OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center Yitzhak Fund, President This publication and many of the programs of the Israel Center and NCSY b'Yisrael are assisted by grants from The Jewish Agency for Israel TT is published and printed "in house" at the Israel Center [The
Vayak-hel/P'kudei Homepage]
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