Halachic Times for Jerusalem Winter (Standard) Time Correct for TT #511 Ranges are for THU-THU, 1 - 8 Nissan 5762 (March 14-March 21, '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 - 5:11pm (Earliest - 4:33pm) Havdala - 6:26pm (Rabbeinu Tam - 7:00pm) Earliest Shacharit 5:01-4:52am Sunrise 5:51-5:42am Sof Z'man Kri'at Sh'ma 8:49-8:44am (8:05-7:59am) Sof Z'man Shacharit 9:49-9:45am (9:19-9:15am) Chatzot (halachic noon) 11:48¼-11:46¼am Mincha Gedola (earliest Mincha) 12:19-12:17pm Plag Mincha 4:32 - 4:35pm Sunset 5:51-5:56pm (5:46-5:51pm) 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... This month's Molad occurred at 2:09am early Thursday morning. Three full days from then is early Sunday morning. Therefore, the first opportunity for Kiddush L'vana this month (according to the 3-day minhag) is Sunday night, March 17th, Leil 5 Nissan. Those who wait for 7 days after the Molad will have their first opportunity on Thursday night, March 21st, Leil 9 Nissan. Those who wait for Motza'ei Shabbat will have their opportunity on Motza"Sh HaGadol, March 23rd, Leil 11 Nissan. Last opportunity is Thursday night, March 28th, Motza'ei the first day of Pesach, until 8:30pm. (That happens to be the night we will "spring ahead" to summer time.) AD/Raanana sent in a piece on the Jewish Calendar by Uri Dasberg, which mentions that Rav Tzvi Yehuda HaKohen Kook zt"l used to say that the Israeli Postal Authority daily sanctifies G-d's name by using the Jewish date, which proclaims G-d's creation via the designation of the Jewish year, as counted from Creation. Radio and newspapers, banks and many other institutions in Israel also use the Jewish dates. Shouldn't we also honor G-d in this way, and use the Jewish Calendar more and more? Ribono Shel Olam: Please... No, it is not last week's title left here by mistake. It is a renewed plea to G-d to ease our "situation" in a favorable way to His people. These words are being written after a day of fasting, prayer, and introspection by Jews all over the world. May our prayers be answered with a generous amount of RACHAMIM. May He guide the decisions of our leaders to make things good and sweet for Klal Yisrael; may He help Jews everywhere make the right decisions to strengthen their commitment to Torah and Mitzvot; and may He accelerate the Ingathering of the Exiles to a strengthened and peaceful Eretz Yisrael. And if there is something lacking in the way this pray was expressed, may HaShem answer our prayers as if we said them properly, with the right words and the right KAVANOT. I was considering "ignoring" the sedra again, as was done last week. But as I was working on the sedra summary and SDTs, I realized how many lessons we must learn from the parsha, as our effort to go along with our prayers for G-d's help. In the second pasuk of the parsha, there is a switch of grammatical person from singular to plural. When a person offers a korban (this can be taken literally, as well as with the other meaning of korban, those fellow Jews that have been korbanot of the "situation"), he does not stand alone. Whether he is troubled spiritually, physically, emotionally - there are fellow Jews ready to empathize and help out. It might not be p'shat of the pasuk, but there is the strong identification with the tragedies that occur here by the rest of us. A letter that circulated via email from JR about the death of a young medic named Yochai. JR wrote that we must be affected by situation not because we know Yochai's family, but because we are Yochai's family. As one goes through the parsha (really the whole book of Vayikra), he/she cannot help but be struck by the absolute necessity of internalizing the bringing of korbanot and of having the proper motives and kavana. And the same can be said of our davening. It is all so shallow and hollow, without the heart. And with the heart... there is no limit to the levels of sanctity one can rise. We must channel the vulnerability we feel in the current MATZAV towards being receptive to our natural inclinations to becoming better Jews and better people. We just have to let it happen. Because that's what we really want. Although there is a lot of "between man & G-d" flavor to Korbanot, there are several aspects (such as the last portions of the parsha) that highlight the sinificance of Bein Adam L'Chaveiro. Sedra-Stats 24th of 54 sedras; 1st of 10 in Vayikra Written on 215 lines in a Sefer Torah, rank: 19th 21 Parshiot; 13 open, 8 closed (12.5 is avg.) 111 p'sukim - ranks 26th (2nd in Vayikra) Same number of p'sukim as Eikev 1673 words - ranks 20th (1st) 6222 letters - ranks 20th (1st) The sedra is of average length, but its p'sukim are longer than average for the Torah. Of the Five Books, Vayikra has the fewest sedras, p'sukim, words, letters. Its sedras are the shortest in the Torah (on average) in p'sukim, words, and letters per sedra. But the Book of Vayikra has 247 of the 613 mitzvot - that's more than 40% of the mitzvot in fewer than 15% of the p'sukim, words, letters of the Torah. Vayikra averages one mitzva every 3.5 p'sukim. By comparison, the other books have one mitzva in 511 (B'reishit), 11 (Sh'mot), 25 (Bamidbar), and 5 (D'varim) p'sukim. MITZVOT 16 mitzvot; 11 positive and 5 prohibitions Aliya-by-Aliya Sedra Summary Kohen - First Aliya - 13 p'sukim - 1:1-13 G-d calls to Moshe from OHEL MOED and sets down the general rules of korbanot (sacrifices). [SDT] Note that it does not say "And G-d called to Moshe", but rather "And He called..." Vayikra is not a fresh beginning; it is the continuation of P'kudei. At the end of P'kudei, Moshe was temporarily out of touch (so to speak) with G-d. Here G-d reestablishes contact with Moshe by calling to him and then speaking to him. Notice the unique wording in this first pasuk of Vayikra; the method by which G-d communicated with Moshe was different from the prophets and all others. First among the korbanot that the Torah presents is the OLAH (of a bull), the offering that is completely (almost, but not quite - the skins of most OLOT were a gift to the kohanim) consumed on the Mizbei'ach. A common procedure in the bringing of many korbanot is leaning upon the animal before it is slaughtered. Many details of korbanot have psychological effects upon the one who brings the korban. The contact with the animal gives the korban-bringer a sober realization of the tenuousness of life (his own, not just the animal's). After slaughter, the blood of Sh'chita is collected in a sacred vessel and is then brought to the Mizbei'ach to be poured on it. This procedure is essential for (all) korbanot. The OLAH is skinned (the skin is a gift to the kohanim, as mentioned earlier) and cut into pieces which are placed on the fire of the Mizbei'ach and there completely consumed (meaning, no one eats the meat). Male sheep and goats can also be brought as OLAH. The procedures are similar, but not identical. [SDT] Sacrifices from the cow family are considered to be atonements for the Sin of the Golden Calf. That with which the People sinned can now be used for sacred purposes as a redemption, atonement and Tikun - repair. We often find that the bull is the first presented, discussed, offered, etc. This lends credence to its roll as atonement for the Golden Calf. It is the father trying to clean up his son's mess. [SDT] The OLAH is considered by the Talmud to be an atonement for improper thoughts. The CHATAT - sin offering - is brought for (some) improper deeds. The Olah is presented first because it is most often the case that improper thoughts precede (and lead to) improper deeds, rather than the other way around. [SDT] The opening command concerning Korbanot is, "A person (singular) who offers from among you a sacrifice... they (plural) shall offer their sacrifice." Toldot Yitzchak (a Torah commentary written by R. Yitzchak Caro, uncle of the M'chabeir and the one who raised him) suggests that since an individual doing a mitzva can have a positive effect on all of Klal Yisrael and the whole world, then his individual sacrifice is really ours, hence the switch to plural. Furthermore, there are aspects of Korbanot that relate to the community, even if the korban at issue is a private one. The wood for the fire, the salt of each korban, the kohanim performing the Avoda - these are all communal aspects that make one's korban, our korban. [SDT] The Ba'al HaTanya explains the wording, "A person who brings from you a korban to HaShem, from the animal..." as the requirement of a korban-bringer to sacrifice the animal within himself upon the Mizbei'ach. The act of a Korban must be personalized and internalized for it to have the effect of bringing us closer(this is the root meaning of KORBAN-KAROV) to G-d. Baal HaTurim says that G-d put Moshe's name before His own in the opening pasuk of Vayikra, to tell us all of the close personal relationship that He had with him. Daat Z'keinim says that the fact that animal sacrifices are from domesticated mammals (B'HEIMOT) rather than from wild animals (CHAYOT), shows us G-d's concern for His people - that He spared us the extra bother of hunting and trapping that would be necessary if CHAYOT were among the korbanot. Similarly, bird-korbanot come only from two domesticated types of dove. Levi - Second Aliya - 10 p'sukim - 1:14-2:6 OLAH can also be from birds, specifically, two types of doves. The unique procedures for bird offerings are described. These three categories of OLAH - large animal (B'HEIMA GASA), small animals (B'HEIMA DAKA), birds (OFOT) - are counted as one positive command [115]. [SDT] Note that the bird offering is called OLAH LA'SHEM, a Burnt Offering to G-d. Although no one eats from an animal OLAH, the skin is a given to a kohen as one of his gifts. The dove is completely consumed on the Mizbei'ach. It is the only korban that is COMPLETELY to HaShem. The Torah next describes the MINCHA (not to be confused with our afternoon davening), a meal offering. It consists of flour and oil with a bit of frankincense (L'vona) and differing amounts of water. (Water as an ingredient is not mentioned in the Written Word, but is part of our Oral Tradition.) Three types of MENACHOT are described in this portion. They differ in the method of preparation - baking, pan frying, etc. - but all contain the same ingredients. [SDT] Until this point in Vayikra, the Torah has described four different types of voluntary offerings, each one less expensive than the one before it. The bull is most costly, sheep and goat cost less, but more than a dove. And a flour and oil offering is the least expensive. The person who brings the korban is referred to as ADAM, a human, the first time, and then with the pronoun he, him, his (she, her, hers). Only with the flour & oil offering is the bringer referred to as NEFESH, a soul. This, says Rashi, refers to the poor person, who is the one who would most likely bring the Mincha. It might not cost a lot, but the poor person puts his soul into his modest korban. Shlishi - Third Aliya - 10 p'sukim - 2:7-16 A fourth type of MINCHA is described. All meal offerings constitute one positive mitzva [116]. With meal offerings, only a small portion is put on the Mizbei'ach, the bulk of the offering is shared by the kohanim on duty in the Mikdash. MENACHOT may not be Chametz (the ones described here; there are other types that are Chametz), nor may they be prepared with leavening or honey [117]. MITZVA WATCH The Sefer HaChinuch hesitates to offer reasons for the prohibition of honey on a korban. He considers this mitzva to be highly enigmatic. He then does suggest that both leavening and honey represent loftiness and arrogance, an inappropriate accompaniment for an experience that must humble the person who brings the korban. On the other hand, others suggest that this is one of the mitzvot which say to us: Don't think you can figure everything out. There are some mitzvot which defy our limited, finite knowledge and understanding. This is one of those mitzvot. We might think that honey should be put on a korban in order to enhance it. We'd be wrong with that logic. We must realize that we are to do mitzvot - all mitzvot - just because the Torah says so. This is so for all mitzvot, not just the ones that defy our logic. No korban may be offered without salt [118]; every korban must be salted [119]. (An example - there are others - of a commandment being given in the positive form as well as a prohibition. Fast on Yom Kippur. Don't eat or drink. Do not offer anything without salt. Salt all offerings. Each form of the mitzva - the ASEI and the LO TA'ASEI - teach us something different and affect the attitude and kavanot of the particular mitzva. A fifth type of MINCHA is next described. This one is made in a deep vessel, sort of like deep frying. [SDT] Our table is like the Mizbei'ach. A famous saying with many different manifestations. We salt our HaMotzi bread because we are expected to add an element of spirituality to an otherwise very mundane act of eating. Salt is a preservative and salt does not spoil. As such, it represents an element of the eternal in this temporal world. This explanation is borrowed from that which is written about the korban, but it applies well to our everyday minhag regarding salt. R'vi'i - Fourth Aliya - 17 p'sukim - 3:1-17 The next type of korban presented in the Torah is the SH'LAMIM, known in English as a Peace Offering or Complete Offering. Both names are based on a play on the word SHALOM or SHALEM. The element of completeness that is special to the Sh'lamim in that part of the korban is burned on the Mizbei'ach, part is given to the kohen as one of his gifts, and part is returned to the korban's owner for him and his family to eat. "Everyone" benefits from a Sh'lamim. In that respect, it is the complete korban. Sh'lamim can be brought from male and female animals, of cow, goat, or sheep. The Torah outlines the procedures for SH'LAMIM, which are basically similar, but with some differences from animal to animal. Sometimes, goats and sheep are lumped together as TZON, animals of the flock. They are referred to as B'HEIMA DAKA, the smaller livestock, as opposed to CATTLE. In the case of Korbanot, there are differences between the two and therefore, they are treated separately. Chamishi - Fifth Aliya - 26 p'sukim - 4:1-26 The next category of korban presented by the Torah is the CHATAT, the Sin Offering. There are different sub-categories. A Kohen Gadol who inadvertently caused the people to sin (certain sins) is required to bring a bull as an atoning sacrifice. Similarly (but with differences), if the Sanhedrin errs in a decision which causes wide-spread sinning (again, of certain sins), then the leaders of the people are to bring a bull as a sacrifice [120] (and not each person who acted upon the pronouncement of the Sanhedrin). A leader of the people brings a male goat as his CHATAT. In all cases, the CHATAT is brought for SHOGEG (inadvertent) violations with some level of negligence on the sinner's part that resulted in the sin. A CHATAT is NOT brought for intentional violations. Nor is a CHATAT brought for all sins - only for those whose intentional violation is a capital offense. For example... A person is basically Shomer Shabbat, but never knew that you cannot water grass on Shabbat. Nice hot summer Shabbat afternoon, the person "has mercy" on his yellowing lawn and turns on his sprinklers. When he learns of his mistake, he is required to bring a Korban Chatat (in the time of the Beit HaMikdash). [SDT] When a leader of the people shall sin... ASHER NASI YECHETA. The initials of this phase spell ANI (I, me!) What is likely to lead a leader astray? His focusing on himself and his losing sight of his responsibilities to the community he leads. Shishi - Sixth Aliya - 19 p'sukim - 4:27-5:10 The final sub-category of CHATAT is for the individual who inadvertently violates certain types of prohibitions [121]. For example, a Jew who violates a Torah prohibition of Shabbat because he is unaware that the particular act is forbidden (see "for example" above) or because he forgot that it was Shabbat - this requires the bringing of a Korban CHATAT. The CHATAT of an individual is a female sheep or goat. Clarification... If a person sees brown leaves on a house plant and pinches them off to enhance the growth of the plant on Shabbat, he has violated a Rabbinic prohibition. (This Rabbinic prohibition is based on the fact that the act is essentially the same as, and for the same purpose as, pruning leaves on a bush growing in the ground. Pruning is a Torah prohibition. The ban on doing the same with house plants is one of many protective measures of the Sages to protect the Torah from violation.) When the person learns of his error, no Korban is required because the act was not a Torah violation. But doing the same with one's rose bushes in the back yard IS a Torah violation and would require a CHATAT. Another category of sacrifice is the KORBAN OLEH V'YORED [123], a sliding-scale guilt offering. An example of a sin requiring this korban is suppression of testimony or lying under oath about it. Testifying is an obligation [122]. The form that the korban takes depends upon the financial means of the sinner - goat/sheep or doves. With birds, the kohen must be careful not to sever the head when he performs M'LIKA, the bird-korban equivalent of Sh'chita [124]. [SDT] The main animal for a communal CHATAT (as in the Musaf of Rosh Chodesh and Chagim) or an individual CHATAT, is the goat. This brings to mind the use of the goat by Yosef's brothers to deceive their father by dipping Yosef's coat into goat's blood. The CHATAT for all times contains a reminder of the terrible behavior of brother to brother. (The goat was also used by Yaakov to deceive his father, when he posed as Eisav to receive the bracha.) Sh'vi'i - Seventh Aliya - 16 p'sukim - 5:11-26 For those who cannot afford doves, the ASHAM (guilt offering) is to be brought from flour. In this case (as opposed to MENACHOT), no oil [125] or spice [126] are used. The ASHAM for sacrilege is a ram. In addition, the violator, who has used the sacred for his own benefit, must make restitution and add one-fifth of the value as a penalty [127]. (Actually, one fourth is added, that amount that becomes one fifth of the total amount - 100 worth of use + 25 penalty = 125 total payment, the addition of 25 being one fifth of the 125. This is how the penalty called CHOMESH is calculated.) A variation of the ASHAM is brought when one is not sure if he violated the particular prohibition or not. The Conditional Asham is a ram [128]. [SDT] S'forno raises the problem of bringing an ASHAM if one did not actually commit the sin in question. Is that not offering a non-korban animal in the courtyard of the Mikdash, which is a serious offence? He answers that the fact that there is a doubt in one's mind as to whether he sinned or not indicates a carelessness that is also something to atone for. He learns this from ASHOM ASHAM LASHEM. The thief is commanded to return that which he stole [130]. The bringing of the ASHAM for all the specific types of violations is a positive mitzva [129]. Thus the Torah ends its introduction to the different types of korbanot. Haftara - 31 p'sukim -Yeshayahu 43:21-44:21 From the sedra, we receive our first introduction to korbanot (sacrifices). The haftara contains two kinnds of rebuke to the people, who have been exiled. First, that even when not "burdened" by the various korbanot (since they are in exile and without a Beit HaMikdash), they do not properly pray or repent their ways. Secondly (which really comes first) the people had not offered korbanot properly - sometimes to idolatry, sometimes insincerely to G-d - when they had the opportunity. G-d does and will favor us and redeem us, even when we don't deserve it. (Although this is so, it is far better to act in such a way as to be worthy of G-d's love of us and His many acts of kindness on our behalf, for His own sake.) THE JERUSALEM INSTITUTE OF JEWISH LAW Rabbi Emanuel Quint, Dean Lesson # 128 (part two) • Buy or Sell Options We are continuing on the topic where Reuven and Shimon are joint owners of a parcel of real estate. Reuven (or Shimon) wants to terminate their joint ownership over the parcel. Reuven makes a demand to Shimon that Shimon either buy Reuven’s ownership in the real estate or sell Shimon’s ownership to Reuven for a price stated in the demand. If Reuven makes the demand on Shimon to exercise the option to sell or buy and Shimon exercises the option to buy, he may request that Beth Din grant him up to thirty days to make payment. It may be that Shimon, who did not anticipate that Reuven would make the demand, does not have ready cash available to pay for the land. On the other hand, if Shimon exercises the option to sell, Reuven must make immediate payment, since he should have anticipated that he may be called upon to purchase if Shimon exercises his option to sell. If Reuven does not immediately pay, then his demand is voided, and if he once again makes a demand, Shimon can request that Beth Din ascertain whether or not Reuven has the money to purchase if Shimon decides to sell. Assume that Reuven makes a demand by giving Shimon the option to purchase or sell. The demand states that if Shimon elects to buy he will have thirty days in which to make the payment. The demand also states that if Shimon elects to sell his share of he land to Reuven that Reuven will also have thirty days to make the payment to Shimon. This type of demand is not valid, if Shimon can prove to Beth Din that Reuven will not be able to pay at the end of the thirty days. If Reuven does not have the money to purchase, he cannot make the demand to sell. This is true even if he price fixed by Reuven is a very low price so that there is incentive for Shimon to buy Reuven’s share. As was stated in last week’s lesson, 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. A situation may arise where Reuven is wealthy and Shimon is poor and Reuven will take advantage of the situation by making a demand with a very low price for the shares, knowing that Shimon cannot even pay such a low price. Thus Shimon will have to sell to Reuven for the low price. Theoretically, Shimon, if he is able, may borrow the money and buy Reuven's share. But in all likelihood Reuven has ascertained that it is difficult for Shimon to borrow the money before Reuven made the demand. Or Shimon may sell his share to Levi. When Shimon sells his share to Levi it includes the sale of the right to exercise the option to sell or buy made by Reuven's demand. Then Levi can purchase Reuven's share for the low price that was included in Reuven's demand. For example. the land is worth $200 and thus the share of each joint owner is worth $100. Reuven makes a demand that Shimon purchase Reuven's share for $40 or sell his share to Reuven for $40. Reuven knows that Shimon does not have the $40. Shimon can sell his share to Levi for $100 and then Levi can exercise the option and purchase Reuven's share for $40. Levi will own the $200 land for $140 and Shimon will not bear any loss. If Shimon is not able to borrow the money or is not able to sell his share to Levi, then Shimon may go to Beth Din to have it establish a true price for the share and then Shimon will exercise the option of selling his share to Reuven for its full price, If both parties want to sell and neither wants to buy, neither will make a demand; the parties may sell to a third party who offers the highest price for the combined shares of both Reuven and Shimon. If one of the parties has a relative or close friend who wants to purchase his share, both shares must still be sold as one package. If both parties want to buy and neither wants to sell, or if both want neither to sell nor to buy, they will remain as joint owners in the ownership of the land or personal property and together use the jointly owned thing. If the thing owned jointly does not lend itself to be used together, then if it can be rented, they will rent the thing and they divide the rental payments. Or either party may make a demand to the other to either lease or rent his part of the thing owned jointly at a rental fixed in the demand; then the other party must exercise his election. Here is an example given in the codes: Reuven and Shimon, brothers, inherited from their father a bathhouse or a building containing an olive press, neither of which lends itself to division. Reuven is wealthy and Shimon is poor. They may follow their father's example. (1) If he rented it out they will rent it out and divide the rental. Even if the father did not rent it out they may rent it out and divide the rental if they find a lessee. (2) If their father did not rent it out but used it for himself, and if they do not find a lessee they may use the property as did their father and divide the income from the business. There is an opinion that if their father did not lease it out. they may not do so, if either brother protests. Or either Reuven or Shimon can demand of the other brother that he rent it at a fixed rental or lease at that rental to the brother making the demand. If the thing cannot be rented, then the parties will agree or cast lots as to who will use it for a reasonable period and then the other party will use it for a similar period. If the usage by Reuven was not by agreement between the parties but rather was used by him because Shimon was not present or if he was present but did not stop Reuven, then Shimon cannot demand that he be given equal usage. Rather the equal usage will commence from the time that Shimon protests that he, too, wants to use the thing and then one will use the thing and the other will thereafter use it for a similar period of time. If Reuven leases the thing without the consent of Shimon, the rental must be divided equally between them. Whenever an equal division is mentioned, it assumes the parties are equal owners in the realty or personal property. If one owns a greater share, then they share proportionately as to income and as to time. All of the foregoing is subject to the orders of a Beth Din if the parties cannot agree. The next lesson will IYH be the last one on this topic. 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. Nullification of Chametz The elimination of chametz has two distinct parts: the search for chametz and the nullification of chametz. Our sages tell us that according to strict Torah law, one of these would be enough. If we search for chametz and eliminate all that is in our domain, then there is no chametz to worry about. And if we nullify our chametz, we have nothing to worry about because the chametz is no longer ours - we have completely repudiated it. Even so, our sages required both courses. Even if we search thoroughly for chametz, there is a good chance that there will be some nook or cranny which we will overlook, through laziness or simple human fallibility. If we do not also repudiate our chametz, this unfound leaven will cause us to transgress. And even if we nullify the chametz, our sages were worried that perhaps a person does not have complete conviction in his repudiation; furthermore, later on he may encounter chametz and eat it. The same is true of our bad traits. Fundamentally, we can avoid sin in two ways: we can identify and eliminate our base desires (analagous to searching for and eliminating chametz) , or we can firmly conclude that we will resist our desires and not act on them (analagous to nullifying chametz).In practice, both are needed. Our baser instincts are so pervasive that a person who set out to eliminate all of them would almost certainly neglect some. A person may be successful in identifying a tendency to laziness and then increasing her motivation; she may recognize a tendency to pride and begin to meditate on her own loneliness compared to G-d’s greatness. Yet a tendency to anger may remain undiagnosed. This person would remain a slave to her lower nature in this area. An alternative path is trying to merely defuse our bad traits. A person may adopt various behavioral tricks to keep her anger under control – for instance, counting to ten whenever anger begins to well up. Unfortunately, human nature being what it is this decision may not be sincere, or may not be made with a resolution which makes it lasting. Therefore, both expedients are necessary. When we come to free ourselves of our bad traits, we must earnestly search them out and strive to eliminate them, and simultaneously resolve not to be a slave to those weaknesses which remain. 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: We plan to spend all of Pesach with family. Do we still need to clean for Pesach and do bedikat chametz at our home or our hosts? Answer: This response assumes you will not be going home during Pesach and that you realize that it isn’t a detailed account of your Pesach preparations. Please do not make inferences from what we left out. People are used to mechirat (sale of) chametz for the chametz itself, including the area of the home where the chametz is located, but not for entire homes. In truth, those who will be away may “sell” their house, making a full cleaning and bedika (checking) unnecessary. Just as one does not have to destroy chametz which he has sold and no longer owns, so too, he need not check a house which is no longer under his control. Some people have the minhag not to rely upon mechirat chametz because of the problems involved in it (one of which is that it may appear fictitious) and because many people are not significantly affected financially by the need to dispose of their remaining chametz. In some ways, our issue is more lenient and in some ways more strict (this forum does not allow for a full discourse). The desire to avoid many hours of back-breaking work (some of which might be halachically unnecessary in any case) is reason enough for many to want to use a legitimate, halachic device. There are two problems unique to this type of sale. First of all, while most people can seriously sell $100 of chametz and live with the possibility that the non-Jew will not sell it back, who would sell their house to avoid checking it thoroughly for chametz? Thus, selling the house raises questions about the seriousness of the transaction. In Israel, there is an additional problem of selling land to non-Jews. Therefore, it seems preferable to rent the house out for Pesach, rather than sell it. Another issue is the timing. It is important to sell chametz before it becomes forbidden, which is late morning of Erev Pesach. In contrast, the obligation to check the house begins on the previous night. There is a machloket if the fact that you plan to sell the next day is sufficient to exempt from bedika that night (see Mishnah Berurah 436:32). (Remember, your dealing with the rabbi is not the sale but the appointment of the rabbi as an agent). The Chatam Sofer (Orach Chayim 131) says that it is sufficient to check one room the night before leaving to fulfill the obligation of bedikat chametz. It is best to find a rabbi who does an early sale or rental (before the night of bedika- some call it a “mechirat yud gimmel”) for this purpose. The rabbi, upon being aware that this is not the standard type of sale, should be able to guide you about other issues regarding your situation (which is difficult in this forum). Since bedika is the homeowner’s responsibility, you do not need to join your hosts for it. 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) Even the pouch that holds the T'filin is holy. If it falls to the ground, even by mistake, you must pick it up immediately and kiss it. And a Jew who puts on those T'filin - how
much more is that person holy! Every person should have two pockets. In one should be a piece of paper on which is written: "I am but dust and ashes." In the other: "For my sake was the
world created." There is a spark of holiness even in
heresy. One who sees others stumble and fall must strive to help them, and
not say: "They are on the brink of falling - that is the will of
G-d." A sigh will make you a whole new person, in
body and soul. Rite and Reason by Shmuel Pinchas Gelbard Some (many) people follow the custom of eating the equivalent of two olives (K'ZEITIM) of the Afikoman (Magen Avraham) REASON One KAZAYIT is eaten to commemorate the Korban Pesach, and the second one is to recall the matza that was eaten with the Korban Pesach. REASON The Afikoman is more preciousthan other mitzvot (in people's eyes). Although other mitzvot involving eating require a minimum of a KAZAYIT, the Afikoman because it is so beloved, must be a double portion (TAZ). ArtScroll Series • Mesorah Publications Ltd. WORDS OF WISDOM WORDS OF WIT • by Shmuel Himelstein The community leaders of Radin once came to the Chafetz Chayim and complained that the contributions to the Ma'os Chitim fund for the poor at Pesach were inadequate. The Chafetz Chayim agreed to their request that he address the town's Jews. When everyone had gathered in the shul, the Chafetz Chayim got up and said: “As you all know, I'm a very old man, and will soon be called to the Other World — the World of Truth. There I will have to give a full accounting. When I am asked about the people of Radin, they will want to know everything about Radin, including how the people of Radin gave to the Ma'os Chitim campaign. I will then be faced with a dilemma. If I state that the people gave generously, it would be a lie, and I have never told a lie in my life. On the other hand, if I say that the people of Radin were not generous, that would be LASHON HARA, something of which I have also never been guilty. There is only one solution to my dilemma — for you to give generously to the Ma'os Chitim fund. That way I will be able to report with complete truth that the people of Radin did indeed support the Ma'os Chitim fund fully.” Excerpted with the permission of the copyright holder (Let the buyer beware). Of several things to be careful about when shopping for Pesach products, this one is top of my list. EGG MATZA. In Israel, because of the many S’faradim who live here (and are allowed to eat Matza Ashira), there are many products in many different forms that are the halachic equivalent of Matza Ashira. Specifically (but not exclusively), there are many cookies for Pesach that are labeled either Matza Ashira or UGIYOT YAYIN (wine cookies). These are off-limits for the healthy Ashkenazi. These products are NOT labeled with any kind of warning for Ashkenazim. We’re just supposed to know. To make matters worse, there’s this: KEMACH MATZOT is a flour-sub- stitute made by grinding Pesach matza. If you eat G’brokts, products with matza meal are okay. On the other hand, KEMACH L’MATZOT, is raw flour that is used in matza AND in the various wine cookies mentioned above. Not for Ashkenazim. Be careful. Even though Ashkenazim (with exceptions) are not allowed to eat Matza Ashira, it isn't chametz, and makes an excellent snack for little children before Pesach - because crumbs and squirreled away pieces do not present any problems. Toddlers may eat these cookies during Pesach too, but you might want to consult your Rav on this matter. From the Desk of the Director In Vayikra’s opening passuk Hashem calls to Moshe and explains about the sacrifices. The word “Vayikra” is written with a small Hebrew letter Alef, seemingly inviting us to ask where the concept of “I” enters into the notion of Korban. In the following passuk we encounter the phrase, “Adam ki yakriv mikem korban Lashem…” – ‘When a man among you brings an offering to Hashem, from the cattle or flock you shall bring your offering.” The question that comes to mind is that since anything brought to Hashem belongs to G-d in the first place, how can we talk about our offering any sacrifice at all? In his commentary “Devasha Shel Torah,” Daniel Ginsberg stresses that the word “mikem” implies that the main purpose of the sacrifice is not the animal but that part of you which is your inner self. The korban thus has meaning only when one’s total essence is purposefully immersed in the service of Hashem. According to Rashi the korban in our passuk is the nedava or free-will offering. One’s heart is elevated through the generous giving back to Hashem of that which was rightly His. Curiously, at the end of the passuk, the term “you shall bring your offering” is repeated without any mention of G-d. Because having offered up the korban with simcha, Hashem now counts the offering as if it did indeed belong to you. What a sublime idea! Shabbat Shalom, Menachem Persoff, Director, Israel Center Towards better Davening and Torah reading Column #20. 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. Okay, we've been working on the situations when the DAGESH KAL in one of the letters BEGED-KEFET drops out of the first letter of a word, changing the BET to a VET, PEI to FEI, etc. On smelling fragrant spices, we say BOREI MINEI V'SAMIM. (I wonder how many people never noticed that the word is not B'SAMIM.) As far as CHUMASH is concerned, there are cantillation (TRUP) in addition to vowels. The TRUP often indicates whether the two words in question (the first ending in ALEF, HEI, VAV, YUD or the equivalent, and the second beginning with BEGED-KEFET) are to be considered joined - in which case the DAGESH will usually drop out, or are sufficiently separated, in which case the DAGESH will stay. UVNEI YISRAEL HA-L'CHI VAYABASHA B'TOCH HAYAM. The TRUP shows us that HA-L'CHU and BAYABASHA (walked on dry land) are joined in a two-word phrase, so the DAGESH drops from the BET and the word becomes VAYABASHA. On the other hand, there is a TRUP-indicated separation (slight) between VAYABASHA and B'TOCH (in the midst of the Sea), so the BET of B'TOCH keeps its DAGESH. When we are not dealing with Tanach, we don't have TRUP to guide us. Yet we are still tipped off by the slight pauses - or lack of them - in the correct reading of a phrase. The brachot for wine, fruit, and vegetables end with BOREI P'RI (not F'RI) HAGAFEN, HA-EITZ, HA-ADAMA. One might expect the PEI of P'RI to lose its DAGESH, but the word P'RI is closer joined to the word that follows it and there is a slight pause after BOREI. G-d is the creator of, BOREI, slight pause, the fruit of the vine, tree, or ground, as the case may be. (There is actually some disagreement concerning this example, but we're looking at the situation with Ashkenazi eyes. There are EIDOT that say F'RI.) When a word ends with an ALEF - AND - the letter before the ALEF is SH'VAed, then the DAGESH in the first letter of the next word will not drop. VAYAR BALAK, and Balak saw. The BET keeps its DAGESH. Sometimes, the two words are joined (at the proverbial hip - actually with a MAKAF, upper hyphen) but the second word does not lose its DAGESH. If the first word ends in HEI (or a virtual HEI) which is preceded by a PATACH, SEGOL, or KAMATZ, then the DAGESH stays. SH'MOT 10:14 in the beginning of Parshat Bo, describes the plague of locust. Take a look at the pasuk. The locust were so numerous, that never before was it like this - LO-HAYA CHEIN, the DAGESH dropped from the KAF of KEIN. Yet at the end of the pasuk, "and after this there will not be so (such a heavy presence of locust), LO YI-H'YE--KEIN. This KEIN is even closer to the word before it than the first KEIN, but the DAGESH stays, according to this rule, called DACHIK. When the first word ends in a HEI which follows a SEGOL or KAMATZ, and the word is pronounced MIL'EIL (on its net-to-the-last syllable, AND the word that follows it (you know, the one beginning with BEGED-KEFET) is pronounced on its first syllable, then the DAGESH stays. To the land of Canaan, ARTZA K'NA'AN, not CH'NA'AN. ARTZA ends in a HEI and the DAGESH should drop from the KAF of K'NA'AN, but the vowel before the HEI is a KAMATZ, and the word is pronounced MIL'EIL (i.e. AR-tza rather than ar-TZA) and K'NA'AN is with the accent on the K'NA - so the DAGESH stays. v'a-SI-ta PE-sach. The DAGESH stays in the PEI, even though it follows a virtual HEI. If the second word starts with two-the-same letters of BEGED-KEFET, and the first is SH'VA NAed, then the dot stays. In Sh'ma, B'SHIV-T'CHA B'VEITECHA... Two BETs in a row, the first SH'VAed, the DAGESH stays. She grabbed him B'VIGDO. V'VIGDO would sound awkward. BET & PEI are treated like doubles. V'IKAV'DA B'FAR'O. Parsha Pix Pelephone in upper left could be how G-d called to Moshe — but, of course, it wasn't. Cow, goat, sheep, and dove are all represented. As is the Mizbei'ach for the Korbanot - much larger than the Golden Mizbei'ach, filled with earth (according to some opinions) each time the people camped. Plated with copper. A.k.a. External Altar. The salt shaker is for salting all korbanot and for the custom that came from that mitzva - namely, salting our HaMotzi. The hand with pinky sticking up and thumb pointing out is the Kohen's K'MITZA. In his palm, within the curl of the three middle fingers is the quantity of the Mincha dough that was burned on the Mizbei'ach, and the amount of L'VONA that was added to the Mincha. The kidney in the lower left is referred to several times in the sedra. Flour and oil are the main ingredients of Minachot and the frying pan and oven are two methods of preparing the Mincha. Side point: When kohanim ate the various types of Minachot - crackers, matzot, wafers, cakes, etc. they could eat then with other foods. Humus, tuna fish salad, peanut butter, etc. One can imagine that the kohen's wife packs a lunch of all but meat and matzot. 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 (Vayak-hel/P’kudei) 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] 3rd of Sivan • 11th of Tishrei • 1st of Sh'vat [5] Between Yechezkel and Shimon HaTzaddik And the envelope please... [1] This TTriddle (even though it is numbered 1) belongs to the Maftir for Parshat HaChodesh. G-d says AL TOCHLU, don’t eat. His command is partial. He forbade (or forbad, take your pick) us from eating the Korban Pesach incompletely done or cooked, but we may (must) eat it roasted by fire. Partial command. Esther’s command via Mordechai to the Jews of Shushan was total. Fast, don’t eat (including Matza on Seder night), nor drink (not even the Four Cups of wine). [2] Two of the works of Rabbi Aryeh Leib ben Yosef HaKohen Heller of Stry in Galitzia, 1745-1813 (a descendant of Yom Tov Lippman Heller) are the K’TZOS HACHOSHEN on Shulchan Aruch Choshen Mishpat and the AVNEI MILU’IM on Shulchan Aruch Even HaEzer. Both terms are borrowed from Parshat T’tzaveh and P’kudei, relating to the breastplate of the Kohen Gadol. His third well-known work is the SHEV SHEMATETA. He was a staunch opponent of Chasidism in a center of Chasidus. He and his works were (and still are) well-respected in centers of learning with styles very different from his own. This speaks very well for his works that have become true classics of halachic literature. [3] This refers to Shimon’s stone on the CHOSHEN, which was the PITDA. Onkeles translates the stone as YARKAN, from the root GREEN. Targun Yonatan and Yerushalmi both render it as YERAKTA and mention it as SHIMON’s stone. CHIZKUNI identifies PITDA as an emerald (green). In addition to the two references in Sh’mot, PITDA is mentioned by Yechezkeil HaNavi as one of the precious stones in GAN EDEN. R’ Aryeh Kaplan z”l in The Living Torah writes that many commentaries identify the PITDA as emerald, while others consider it to have been a dark green variety of quartz or other shade of green stone. He adds that although some identify it with TOPAZ, there is evidence that the ancient topaz was green. More than Shimon’s probable color. [4] Some solvers correctly identified the three dates as occasions upon which Moshe spoke to the people. There were other times, of course, but these three are identifiable. Third of Sivan was in preparation to receive the Torah three days later. 11th of Tishrei is the day after Yom Kippur. That is when VAYAK-HEL MOSHE took place (according to many sources). Rosh Chodesh Sh’vat is when Moshe began his final address to the people (opening p’sukim of the book of D’varim). Whereas this is an okay answer, it is not the sharp answer intended.These are the three occasions when the Torah uses the words EILEH HAD’VARIM. [5] This was probably done in the past, but it tests one’s knowledge of Jerusalem streets trivia (rumored to be one of the categories on the next edition of Trivial Pursuits <jk>). Let’s start at the Israel Center (new location) and head roughly north, following the favorite Israeli direction - YASHAR, YASHAR. (There’s a Mussar point in there.) Keren HaYesod becomes King George V Street after Kikar Paris. Go the whole length of King George until Kikar Sbarro and cross that big intersection. You are at the foot of Straus Street. YASHER, YASHAR. Past Bikur Cholim Hospital, past the old Israel Center building (wave to Moshe Flumenbaum and his guys at HaSofer), past Geula taxis on the right, keep going to the top of Straus - Kikar Shabbat. Rechov Meah Shearim to the right, Malchei Yisrael (with Noam Productions, Big Deal, and Brooklyn Bakery, to name a few stores) to the left. Yeshayahu behind you, over your left shoulder. Straight ahed is Yechezkeil. Go up and down the hill until you reach Rechov Shmuel HaNavi. You can’t really go YASHER anymore, but the continuation of YECHEZKEIL turns to the right and becomes SHIMON HATZADIK. The elbow piece of the turn, between Yechezkeil and Shimon HaTzadik has its own name: PITUCHEI CHOTAM, a term also borrowed from the passages in the Torah about the engraving of the names of Yaakov’s sons on the stones of the Choshen. That’s it. RHM had a good set of solutions. She was just beaten out for top honors by YYW. Please come by for your prizes. This week's TTriddles: [1] Difference between ours and theirs is a little one [2] Rav P. Korban results from a confused Kohen Gadol's Atonement Israel Center Notes: Re: The Israel Center and Torah Tidbits ITEM To Seder or Not to SederThat is the Question... 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. We’ve had a few calls, but not enough, yet. Do You Want a Seder at the Center? NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political or halachic opinions of its advertisers, nor to we guarantee their quality of service. ITEM Previously, Torathon has taken place either pre-Purim or pre-Pesach. This year we have decided to schedule this special Torah event after Pesach - 3 weeks after, to be specific - to give us an opportunity to examine and explore some topics that we usually don’t have the opportunity to do at an earlier date. So mark your calendars for... Torathon 5762 to take place IY”H at the Israel Center (of course) on THU-FRI, April 25-26, 13-14 Iyar from 8:30am on Thursday to sometime on Friday morning. We are planning some shiurim in Hebrew in addition to the full schedule of shiurim in English. Topics will include Pesach Sheni, Lag BaOmer, S’firat HaOmer, Yom Yerushalayim, Jerusalem, Shavuot, Bikurim, Yom Tov... and more. We are also planning to get the journal out for Torathon day. It will have two interesting and useful sections: one with Kiddush and Havdala throughout the year; the other with a unique bencher with Ashkenazi and S’faradi side by side. This will not only be useful for benching, but it will allow people to see and learn from what “the other half” does. This, in addition to the section for ads and dedications. A major mailing has already gone out with journal ads details. We hope you will respond well so that Torathon 5762 can be a true Yissachar (Torah learning) - Zevulun (financial support) venture. We’re looking for a NETANYA CONNECTION someone who would be able to take a package of Torah Tidbits from Jerusalem to Netanya on Thursday or Friday. Call Toni, 058-532-701 Concerning the next two issues of TT... Our plans (IY”H) are as follows: TT #512 will be a double issue, covering Shabbat Parshat Tzav - Shabbat HaGadol and all of Pesach. Deadline for ads and dedications is Tuesday, March 19th. Folding and distribution will take place IY”H on Thursday, March 21st (the traditional first day of spring - this year, however, the vernal equinox occurs the day before - it happens). This is the issue that will have the SEDER SEDER and the S’FIRAT HA’OMER chart. And other goodies as well. IY”H. (Can’t say that enough.) TT #513 is the tough one. Deadline for ads and dedications is Sunday, March 24th. Hopefully, we will not have to work on it during Chol HaMoed. We hope that folding and distribution will take place on Thursday, April 4th - ISRU CHAG. ITEM Most of the classes that you do not find listed in the BagePages of this issue will resume, IY”H after Pesach. So too for the N’shei library - it is open this coming Sunday and then will remain closed until after CHAG. If you have any questions about whether a program is taking place or not, give us a call. ITEM We have two summer programs for teens. To avoid confusing them, you will find one announced on BackPage 5. That’s the camping program for boys and girls (separate campuses) in the Golan. We also have a... Kollel Program in Kharkov (that’s in the Ukraine, by the way) for boys 10th to 12th grade. Watch future issues of TT for the dates of the Kollel and other details. Imagine… 13 glorious days living, learning, dancing, swimming, camping, hiking WHO? 6-11 graders - boys/girls, SEPARATE CAMPUSES WHEN? TUE-SUN, July 2-14 WHERE? Keshet, Ramat HaGolan WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, sports, overnights... & more Safety precautions and procedures per Ministry of Education and Chevra L’Haganat HaTeva Per person2600NIS For more information and registration, call the Center 02-5667787, then press 0 ITEM Attention Ashkenazi Pesach-shoppers (especially new ones), CAVEAT EMPTOR The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law There is a registration fee of 200nis per case No other charges for this service Please call 566-7787 ext. 204 for further information We have forms for two types of cases: Those where both parties agree to submit their dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. The first batch of cases have been processed and "invitations" have been issued. The Beth Din is now in full swing.. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons Kashrut Questions If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight, you get a human; other times, leave a voice- message OU Kashrut in Israel office at the Center: 5667787 Israel Center Cafe After nourishing the soul, come nourish the body serving coffee, sandwiches, toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna, soups... and more Located on the lower level of the Israel Center Hours: Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the Center premises Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, anda cold drinks (cans) machine on the first floor near the library. 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. Kimcha D'Pischa The Israel Center is in touch with an Israeli family, graduates of the OU Kharkov community program, that is in dire straits. Due to an infirmity the husband is unable to work and the wife barely earns enough for food for their 3 children. Can you help them for Pesach? Please send check to: "Sick Fund", Israel Center 22 Keren HaYesod, POB 37015 Jerusalem 91370 Sincerely, Menachem Persoff, Director, Israel Center NESTO - Native English-Speaking Teen Olim Hi there all, Hope all is well and wonderful! This week we helped considerably in the gqt cleaning efforts, as we cleaned out all our Ice Cream supplies. Ice cream sundaes and a heart-to-heart was the theme of the board led evening. We hope all you JR NESTOers out there have recovered from our gluttonous yet scrumptious and-fun filled chocolate night last Wednesday. We're sure that it was the cause of many watering palates! Chocolate was the theme, yet who would have thought that there were so many aspects to be explored of this deliciously delectable delicacy. One thing is for sure – dxt clewey should definitely use JR NESTOers for their next advertising campaign, as serious talent and creativity were revealed in our chocolate ad game. Although maybe elxw would choose not to advertise with us, as feeding it to your partner blindfolded in a race was certainly not the most appealing aspect of the night. We had countless other chocolate-related activities and a great deal of chocolate fun was had by all. We would like to wish Chave and Shmuel a huge Mazal Tov on their wedding, may they have a wonderful future together. (Here's the k we accidentally left out of the Mazal Tov for Josh, Tova & family last week.) Well that’s all for now Keep smiling, 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, 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 SHABBAT HAGADOL • Fri-Shabbat, March 22-23 Join us — and many of your friends (old & new) — for a physically easier, mentally challenging, spiritually uplifting, emotionally enjoyable Shabbat Scholar-in-residence: Rabbi Eddie AbramsonAdditional shiurim by Phil Chernofsky 200NIS (220 non-mem) - First come first served - Reservations Required Here’s a rough schedule of the Shabbat (subject to change): Friday, Leil Shabbat 5:16pm Candle lighting (available at theCenter for those who’d like to light here) 5:20pm Mincha, Kabbalat HaShabbat, Dvar Torah, Maariv (6:15pm) 6:55pm - First Shabbat meal, divrei Torah 8:45pm (approx.) - Shiur by Rabbi Abramson,Oneg Shabbat 10:00pm Shabbat Shalom, Good night Shabbat day 7:15am Tea, coffee, and... 7:30am Pre-davening mini-shiur by Phil 8:00am Shacharit, etc. 10:50am Kiddush with HaMotzi, to count as second Shabbat meal 11:30am Shiur by Rabbi Abramson 12:30pm Mincha Gedola 12:55pm Shabbat lunch (3rd Shabbat meal) 2:45pm Menuchat Shabbat, or optional Hagada preview 4:00pm Shabbat HaGadol Drasha, Rabbi Eddie Abramson 5:00pm Refreshments and Q&A session 6:20pm Maariv, Havdala 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 accommodate 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), H/B 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 TT511 "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 by Phil Chernofsky • Men & women invited • Drinks available • Mincha if Minyan MOTZA'EI SHABBAT Motza'ei Shabbat, March 16th - 8:30pm • Shiur on the yahrzeit of Rabbi Joseph Schapiro • Guest speaker: Rabbi David Orlofsky on the Hagada Motzaei Shabbat, March 16, 8:00-10:30pm • Keter Hats • Pesach Hat Show at the Israel Center New! spring/summer collection of designer hats - factory direct to you. • Quality, comfort and fashion! Buy 2 hats and get 15% off on the lower priced hat (valid with this ad) • Erica Margo: 02 5633342 • email: airbenji@bezeqint.net SUNDAY 9:30am - 11:30am (women) Hagada Higlights & Insights • Tonia Frohwein N'shei Library - 10:30am - 12:45pm 11:30am (men & women) Pesach This 'n That • Phil Chernofsky 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 17th, 8:00pm • RABBI MENDEL KESSIN with MYSTICAL INSIGHTS into the GEULA PROCESS MONDAY 9:15am • The Exodus as Basis of Emunah • Rabbi Eliezer Grunbaum 10:30am (men & women) • Pesach Insights • Rabbi J. Derovan 11:36am (men & women) • Herod in Charge: part 1 • Dr. Henry Goldblum 8:00pm • Curing the Jewish Heart: Lecture series by Am Segula on Lessons from History and Zionsim, This week: Return to Zion: For or Against TUESDAY 9:00-9:50am Dealing Against our enemies • Dr. Hayim Abramson 9:55-10:45am Pesach Cleaning: It's not as bad as you think • Dr. Hayim Abramson N'shei Library open on Tuesdays, 11:15am - 12:45pm 10:50-11:40am Parshat HaShavua R. Mordechai Spiegelman The Israel Center and the Old City Free Loan Association Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID Sunday, March 19 7:30-10:00pm, Mini-Conference on Israel's Supreme Court with Jonathon Rosenblum, Allan E. Shapiro and Eli Clark 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. 8:00-10:00pm • Aliya Counselling with Miriam Bass Wednesday, March 20th, 8:00pm • Unpublished U.S. Congressional documents reveal how U.S. and United Nations funds are being used to fuel and finance PLO propaganda, violence and terror • Presenter: David Bedein Media Analyst THURSDAY in the morning Shiurum while you fold; Parshat HaShavua and/or the Calendar various presenters 10:30am SLIM FOR LIFE, Libby 651-8061 Elisheva 999-6479 No obligation for the first session Male Choir Rehearsal Thursdays at 7:30pm Led by Yisrael Shwarzstein 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 Hagada Highlights with Phil Chernofsky RESUMES AFTER PESACH 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 Tzav HaGadol • March 23, 8:30pm at Yeshurun Synagogue, King George & Shmuel HaNagid Streets • Motza'ei Shabbat HaGadol Drasha By Rabbi Shlomo Riskin, chief Rabbi of Efrat; Dean, Ohr Torah Stone Institutes: The Message of the Hagada regarding Israel's Place among the Nations of the World Implications for our Present War against Terrorism Sunday, March 24 • 8:00 - 10:00pm - Pre-Pesach Seminar: Shiurim on Pesach by Phil Chernofsky, Rabbi David Derovan and Rabbi David Sperling Monday, March 25th, 8:00pm • A Kabbalistic look at: The Spiritual Link between your name and your soul's mission with Rabbi Efraim Sprecher Sunday, March 31, 8:00pm: Interactive Family Theater: Four Scenes from a Marriage at Beit Gesher, 10 King David, 50/60NIS See next week's Double Issue for details of Pesach programs Here's a further away UPCOMING to mark on your calendar (for women only) Recharge your batteries after Pesach (SUN, April 7th- 10:30am to 4:30pm, to be specific) A Taste of Beauty - a Beauty & Fashion Forum, a day of constructive self-indulgence • Tips from experts on hair, skin, body, color, make-up, wardrobe, image • videos of Elizabeth Arden and Estee Lauder • drawings, discounts, surprises, salad lunch. more • Hosted by Beverley Crawford, International Image & Color Consultant and Sarah Friedman, Exclusive Jewelry Designer • 220NIS (incl. lunch), 220NIS for members, 200NIS for registering by March 26, noon, 180NIS for early registering members Bring pen & pad for notes Smoking Cessation Program beginning April 7, Call 5667787 x 204 for details 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
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