Halachic Times for
Jerusalem Israel Winter Time (Standard Time) No sooner does the Torah tell us of the terrible suffering of our ancestors in Egypt, does it tell us of the birth and growth of Moshe Rabeinu and his first prophecy and mission from G-d. G-d first introduces Himself to Moshe at the Burning Bush, and then tells him that He is aware of what’s happening to the People in Egypt. “I’m going down to save the People from Egypt and to take them out from that land to a good and spacious Land, a Land flowing with Milk and Honey. G-d’s plan was to take us from Egypt to Eretz Yisrael. Eretz Yisrael was not an after-thought. It wasn’t a matter of “now that we’re out of Egypt, where shall we go?” It was part of the original plan. Not “Take us out of Egypt. Bring us to Eretz Yisrael”. Not two sentences; not even two phrases separated by a semicolon. “Take us out of Egypt in order to bring us to Eretz Yisrael”. It makes a difference. Because the People then could not have said (should not have said - that was the great tragedy of the Sin of the Spies), “Thanks for the Exodus - You can keep the rest of the plan”. There’s more. G-d told Moshe that the PROOF that He was indeed taking the People out of Israel, is that they were to return to this very spot (Har Sinai) to serve him there (to receive the Torah, to become His Nation. And that becomes part of the deal. Part of the Plan. Take us out of Egypt to give us the Torah and to bring us to Eretz Yisrael. When it came to the Torah
part, we responded well. NAASEH V’NISHMA. We will unconditionally accept
the Torah and the responsibilities that go with it. At the Seder table, that in every generation, we must relive the experiences of coming out of Egypt. This is no mere commemorative
pageant. Implicit in the Hagada’s words are the challenge to actually
relive the experiences, when given the opportunity. We must commit
ourselves to Torah and Eretz Yisrael, because that is what G-d wants of
us. No less. [SDT] The opening words of the sedra/book of Shmot form the initial letters of V'chayav Adam Lilmod Sh'nayim Mikra V'echad Targum - And a person is obligated to review the Torah text twice and once in translation. Baal HaTurim extends this acronym to the next two words. His whole statement is: "One who learns the sedra 2+1, singing it pleasantly, shall merit long life." [SDT] The final letters of the opening words (sofei teivot) rearrange to spell the word T'HILIM. When the People of Israel are in trouble (a play-on-words on Egypt - MITZRAYIM - MEITZARIM), they shall use T'hilim to help them focus their prayers to G-d, thereby meriting redemption. [SDT] Our first exile was associated with the number 70, the number assigned the members of Yaakov's family who went down to Egypt. The exile following the destruction of the first Beit HaMikdash lasted 70 years. The termination of the final exile will be associated with our dominance over, or recognition and respect by the 70 nations of the world. A new king "who does not know Yosef" considers the Jewish people a threat and takes measures to enslave and demoralize them. (Ironically, he is the first one to refer to us as a nation - "Am Bnei Yisrael" - sometimes it is our enemies who tell us who we really are.) Par'o called us the Jewish Nation even before we felt that and knew that ourselves. He even instructs the midwives to kill the baby boys at birth to prevent the development of his "potential enemies" (and to kill off the potential redeemer of the People). They refuse to do his bidding and save the lives of the boys. [SDT] Va't'chayena et HaY'ladim ...and they gave life to the boys". The Midrash says that not only did the midwives defy Par'o by not killing the boys, they also were responsible for saving those that might have died during childbirth. It is natural that some babies do not survive birth. The midwives were concerned that if they happened to deliver a stillborn, that it might appear as if they had carried out Par'o's orders. Their prayers were answered, and miraculously none of the babies died. Thus they are credited, not just with assisting in the births, but also with giving life to some of the babies. There is a parallel idea
concerning the night of the Exodus. It is said that even the normal deaths
that might be expected in a large population did not occur on the night of
the Exodus, lest it detract from the miraculous nature of the Night. Thus,
we have then similar miracles at either end of the Mitzrayim experience. Amram reunites with Yocheved and a baby boy is born. When he is no longer able to be hidden (some say that Moshe was three months premature; that the Egyptians knew when Yocheved was due; therefore she was able to hide him only for those three months), Yocheved prepares a water- proof basket and sets him on the river under the watchful eye of his sister. Bat-Par'o finds Moshe and
sends Miriam to bring a wetnurse for the crying infant who apparently will
not nurse from an Egyptian breast. Miriam brings Yocheved, Moshe's mother,
who takes Moshe until he is weaned. From that point on, Moshe is raised in
the royal palace by Bat Par'o (Batya). She names him Moshe. "And she called his name Moses, for from the water he was drawn." Does not quite make it in
English. This is one of the demonstrations that the Torah was written in
Hebrew. Similarly, ADAM was made from the ADAMA. Try that in English. Or
other languages. [SDT] Yosef was identified by the Wine Steward as a NAAR IVRI, a Jewish lad. Moshe was identified by Yitro's daughters as ISH MITZRI, an Egyptian man. Yosef was privileged to have his remains buried in the Land of Israel. Moshe did not have that same "z'chut". [SDT] When Moshe realized that Datan and Aviram informed on him to Par’o, the Torah tells us that Moshe was afraid. Rashi says that we can understand that literally, and also on a deeper level. With Jews like Datan and Aviram, Moshe feared that the people of Israel might not merit redemption. (Note that Rashi includes the
p’shat (plain) meaning as well as the additional meaning. Both apply in
this case.) Furthermore, Moshe is to "reintroduce" G-d to the People. Moshe asks G-d what he should tell the People when he comes to them at G-d command. G-d's answer spans nine p'sukim (3:14-22). G-d identifies Himself as E-H’YEH ASHER E-H’YEH (Alef-Hei-Yud-Hei is one of the 7 names of G-d that may not be erased. Probably the least known of the list.) This name of G-d's has the meaning: I will be with you (Bnei Yisrael) in your time of trouble (in Egypt) as I will be with you in future situations of enslavement and oppression. [SDT] Baal HaTurim points out that the letters of this unusual name of G-d total 21. The initial letters of the first three names of G-d in the Thirteen Divine Attributes are YUD, YUD, ALEF = 21 (HaShem, HaShem, Keil...). The initials of the Patriarchs are ALEF, YUD, YUD = 21. The initials of the Five Books of the Torah are BET, VAV, VAV, VAV, and ALEF = 21. At Moshe's suggestion, so to speak, G-d agreed to be identified to the people as E-H’YEH, with the more comforting connotation of "I will be with you", without the implication that there will be other periods of oppression in the future. (based on Rashi). G-d gives Moshe detailed
instructions as to what to say to the people. He tells Moshe how the
people will react and how Par'o will react. He tells him about the plagues
and about the "friendly" reaction of the Egyptian people. Moshe asks "on what basis will they believe me?" G-d gives Moshe 3 signs to perform for Par'o and the People. Moshe still questions G-d as to why him; G-d gets angry at Moshe for doubting His choice of leader. G-d informs Moshe that Aharon will assist in these matters. Moshe is instructed to have his special staff with him when he presents himself to the People and Par'o. [SDT] The Staff, HaMateh. Baal HaTurim says that there is/was a scribal custom to put Torah crowns on the TET in the word THE STAFF. This, to say that Moshe was the ninth righteous individual who had the miraculous staff in hand. (Pirkei Avot tells us that the Staff was one of the items created in the instant between the Six Days of Creation and the first Shabbat B'reishit.) The previous 8 are: Adam, Chanoch, No'ach, Shem, Avraham, Yitzchak, Yaakov, Yosef. [SDT] The Midrash says that
Moshe had several names - Yered, Chever, Y'kutiel, Avigdor, Avi-Socho,
Avi-Zanu'ach, Tovia, Heiman, Sh'maya. The Midrash further tells us that of
all his names, he is only called Moshe - even by G-d - to give honor to
the acts of kindness of the one who found him and saved him from the water
-Bat Par'o On the way, Tzipora circumcises her son. Commentaries explain that Moshe had neither circumcised his son Eliezer because of the danger in traveling when recently circumcised, nor did he postpone his return to Egypt, which would have been in defiance of G-d's command. It seems that he was in error in not having circumcised him, hence his life was in jeopardy until Tzipora performed the circumcision. G-d tells Aharon to greet Moshe. Moshe tells Aharon all that has happened. They gather the elders and Aharon tells them what will occur. The People believe what they hear and bow to G-d. [SDT] Rashi says that the
donkey that Moshe used to bring his family to Mitzrayim was the same one
that Avraham took to the Akeida and the one that the Mashiach will ride
upon. Why not a regular donkey? To tell us that these monumental events
were not haphazard, but rather specially prepared parts of G-d's master
plan for the world. [SDT] Notice that the elders are not mentioned. Rashi tells us that one-by-one, the elders "disappeared" (in fear of Par'o) as the entourage was going to Par'o, until only Moshe and Aharon were left. So it was to be at Sinai. The elders were left at the foot of the mountain and Aharon and Moshe ascended. (Then Aharon stopped and Moshe proceeded to the top alone.) Par'o refuses, questioning who this G-d of Israel is. He then increases the burden on the People (who obviously have too much free time because they ask for a 3-day release). The leaders of the People bear the brunt of the new edicts and complain to Par'o. Par'o blames Moshe; the People react with anger and disappointment. Moshe tells G-d that his efforts were counter- productive. G-d says that NOW you (Moshe) will see what G-d will do to Par'o... [SDT] G-d explains to Moshe that this "failure" is a prelude to the grand Exodus. The Gemara says that "Ben David (the Mashiach) will not come until... the people will despair of Redemption". (There are many variant ways that statement is made in the Gemara; this is one of them.) Here is the "proof" of the statement: G-d says NOW (and not before, when the People were still hopeful) the Geula is ready to come, because the people are so disappointed with the results of the latest visit with Par'o. Maftir is the last 3 p'sukim. We might suspect that milk is
forbidden to us because it is extracted from the cow when it is alive
(making it like EIVER MIN HACHAI) and honey because it comes from a
non-kosher insect. Both are permitted. Without going into the details, the
pasuk, a Land flowing with milk and honey testifies to the permissibility
of both. In the prior lesson we discussed how a person's 'courtyard' could acquire items of personal property on behalf of the buyer. Rabbi Yosef Karo in Shulhan Aruch Hoshen haMishpat Chapter 268, writes that the Rabbis have decreed that in the cases of acquiring found articles of personal property, if the found item is within the four cubits area of the finder, he acquires the found object even though he has not lifted it up. The reason for the decree is to eliminate disputes as to who picked up the object first. This decree is limited to objects found in a back street, or in a simtah (an area that is part of the public street, yet is off to a side and is not frequently used), or in a field that does not belong to any person. The decree does not apply to the frequently used portion of a public street, since every person is entitled to walk in any area of the public street, and therefore there is no area of four cubits that the finder of the item can declare to be solely his. The decree also does not apply to real estate belonging to a third party. There is also another method whereby the buyer can acquire personal property, the 'Acquisition by the buyer's vessels'. The vessel of a buyer can acquire ownership of an object sold to the buyer if it is placed in the vessel. As soon as the goods are placed in the vessel, the sale is completed and neither party can change his mind. There are two prevailing opinions as to the location where the buyer's vessel can acquire on behalf of the buyer. They are set forth below with the two prevailing views set forth. The first view is that of Maimonides (1135-1204) as stated in Laws Concerning Sales, chapter 4, law 1. The second view is that of Asheri (1250-1327) in his laws on Baba Bathra. chapter 5, law 15. 1. The vessel of the buyer is located in a simtah: (An area that is part of the public street, yet is off to a side and is not frequently used.) Yes, according to view 1, if the seller is aware of the goods being placed in the buyer's vessels. This is true even if the goods are not measured out as they are placed in the buyer's vessels, and even if the simtah is not guarded. No, according to view 2, unless the seller measured out the goods, or the seller tells the buyer to go and effect the act of acquisition 2. The vessel of the buyer is in a courtyard belonging to both the buyer and seller: Yes according to both views. There is no need to state that the vessel will acquire for the buyer if it stands in the courtyard of the next page buyer, since the courtyard will acquire the sold item for the buyer. This is true only if done with the knowledge of the seller, even if the seller does not measure out the items he is placing in the vessel of the buyer, even if the vessel is in a place where it is not guarded, and even if the seller did not tell the buyer to go and acquire the goods. If the seller gives the buyer permission to place his vessels there, then the acquisition can be made without the seller telling the buyer to go and acquire. 3. The vessel is found in a public street: No, according to all views, even if the seller tells the buyer to go and acquire the goods by placing them in his vessel. 4. The vessel is found in the seller's courtyard: Yes, according to view 1, if the seller tells the buyer to acquire the object. Yes, according to view 2, if the seller tells the buyer to acquire the object or the seller measures out the sold object into the buyer's vessel. If the thing being sold does not require measuring it out since its measure is known, this requirement is not necessary. If the buyer bought the vessel from the seller, by an act of acquisition performed by the buyer lifting the vessel and he then placed it in the seller's courtyard with the seller's permission, then if the goods are placed in the vessel they are acquired by the buyer's vessel for the buyer, according to both views. 5. The vessel is found in the seller's vessels in the buyer's courtyard: No, according to view 1, unless the seller told the buyer to go and acquire or unless the seller measured out the goods into the vessel. No according to view 2. If the buyer pulls or lifts the seller's vessel with the goods inside of them he acquires the goods. This holds true if it is done in the presence of the seller, even though the seller did not tell the buyer to become part go and acquire the goods. The following lessons will continue the discussion of how to acquire various types of personal property. We still have to discuss acquiring personal property by local laws and customs; the acquisition of personal property along with real estate; and the acquisition of personal property by barter. The subject matter of this
lesson is more fully presented in Volume VI Chapter 200 of"A Restatement
of Rabbinic Civil Law" byE. Quint, published by Jason Aronson, Inc. and on
sale at local Judaica bookstores. Rav Kook explains this attitude by a fascinating analogy. He writes that dreams are part of a spiritual defense mechanism, which has the same relationship to the soul as natural reflexes have to the body. If a person eats something unhealthy, he will be disgusted as it enters his mouth; if despite this he tries to swallow it he is likely to cough it up; and if despite all the unhealthy food is consumed the chances are good it will be disgorged. But if the mechanism is not working properly, the person will digest the food and his health will be damaged. Likewise, a person has a moral sense which tells him which acts and opinions to avoid, and a conscience that tells him not to internalize those harmful thoughts which he does encounter. If these defense mechanisms are caught off guard, then the soul "disgorges" the harmful thoughts through a frightening dream. The content of the dream is not what is important; what is relevant is that the fact of an upsetting dream is a reliable indicator that a person’s character has somehow internalized elements that are against his better nature. The most dangerous thing a person can do in this situation is to simply ignore this warning sign, distracting himself from the upsetting message. This is like a person who is positively ill from something he ate yet instead of trying to eliminate the poison from his system tries to distract himself from his symptoms. The damage the food will cause will only be magnified the longer treatment is delayed. A prompt dream-fast is an effective way of overcoming and curing the bad effects of the internalized opinions. "A fast [on the same day] is as effective for a dream as fire is to tow" (Shabbat 11b). The reason, Rav Kook explains, is that in most cases, the negative quality that we are reacting to involves an excessive tendency to material gratification. Therefore, the best response is to immediately overcompensate by fasting. This response is appropriate even on Shabbat, when the mitzva of Shabbat delight generally nullifies the negative effects of material desires. The upsetting dream may indicate that the person's relationship to such enjoyment has been so distorted that even Shabbat delights will lack a spiritual dimension. Putting off the dream fast - even one day will not necessarily be effective, be- cause there is always the chance that by the time another day has passed the bad thoughts will have been digested in a person's character, and much stronger spiritual medicine will be required. (Based on Ein Ayah on Shabbat 11b.) 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 Q Should a woman who is close
to her birth due date find a place for Shabbat to prevent the need to
travel to the hospital? What constitutes unusually difficult steps is subjective and difficult to spell out. However, when discussing only a possible need for chillul Shabbat and when dealing with a mother who is soon to give birth (with Hashem's help), there is every reason to consider things with leniency. Therefore, a woman should pack before Shabbat a bag of things she will take with her (things that should not be taken on Shabbat should be separated from before), as this is a very simple step. But there is no need to find a place for Shabbat nearby, all the more so if it will detract from the spirit of Shabbat. The most important thing to consider at this stage is the health of the expectant mother, including her level of rest and her psychological state. In the case of an important psychological need, Rav M. Feinstein even allowed a husband to travel to the hospital with his wife (see the circumstances in Igrot Moshe OC I, 132; Shmirat Shabbat K'hilchata 36:8). Some women may wait until the last minute before traveling on Shabbat even when far away from the hospital, which is not a good idea. Others may go at the first signs of what might turn out to be false labor and end up in a situation where they are stuck in the middle of nowhere for the rest of Shabbat (see more in Shmirat Shabbat K'hilchata 36:10). Such women should consider these factors in their choice of a hospital and their Shabbat plans. But again, the concern is how the various scenarios will affect her health. [There are several issues for a couple to consider, depending on the circumstances.] Ask the Rabbi Q&A is part of
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the Vebbe Rebbe is partially funded by the Jewish Agency for Israel Reason: An Aggadah relates an incident regarding a Tanna who contacts a deceased person who could find no peace in the Afterlife. Responding to the Tanna’s query, the departed person replied, “No one can redeem me unless my son says Kaddish or recites [i.e., is called up to] Maftir in the Prophets in honor of Hashem for my sake...” This is the basis for the minhag that one recites Kaddish once every twelve months for the sake of a deceased parent, and also to be called up to Maftir for reading the Haftara. Hence the custom that a son is called up to Maftir on the Shabbat preceding his parent’s yahrzeit (Birkei Yosef). Ed. note: The custom is that
if the yahrzeit is on the Shabbat day itself, then the son gets a
“regular” Aliya, rather than Maftir. Also know, that if there is a confict
in shul - let’s say, a Bar Mitzva - then it is not considered a slight of
one’s parent not to get Maftir. When the emperor entered the Great Synagogue he looked around and saw no portrait of himself. He then asked the rav, R’ Shimon Sofer, whether it was true that a picture of himself had been removed prior to his arrival. R’ Shimon, who had only
learned of the painting’s removal at that moment, did not lose his
composure for an instant. He told the emperor, “Your majesty, you are
absolutely right. Let me explain. Throughout the week, we place black
boxes with leather straps on our arms and heads when we pray in the
morning, in order to bind ourselves symbolically to G-d. On Saturdays,
however, we feel so close to G-d that we feel no need for any such symbol
and do not wear the black boxes. What is the difference between living in Egypt-exile or living in Israel? It is the difference between being married or just having a superficial relationship. The Talmud in Kidushin 2a draws a parallel between buying a piece of land in Israel and the way one marries a woman. In both cases the Torah uses the expression of "Kicha", taking (buying) land and taking (marrying) a woman. Why should buying land in Israel be compared to marrying a woman? Is marrying a woman the same as buying a piece of land? Our sages in their great wisdom responded affirmatively, but for radically different reasons than one would expect. One does not buy a woman like one buys a piece of land but one marries a woman with the same love which one feels when one has the merit to live in the Holy Land. Nowhere is there a deeper bond and commitment than between a couple. It is the ultimate form of love. And the only case which compares to such a love is the one which the Jews show to the Land. A Jew marries Israel. He does not just settle (t)here. But for a marriage to succeed
one needs to toil all the time, and so it is with the land. At the time of
the chupah one gives a ring to one's wife. But this is only the first
installment. So it with the land. Buying a piece of the land is only the
first installment. To stay married to it demands constant spiritual labor.
But rather than hold the
crocodile for next week - when frogs, lice, and wild animals are among the
plagues of Va’eira, we decided to stay with the crocs this week. There are 23 species of
crocodillians in the world today. Two of them are alligators - the
American alligator and the Chinese alligator. So let’s go in the direction of simpler. crocodiles and alligators. Let’s learn a little about each by looking at the differences between them. You can't see an alligator's
teeth when its mouth is closed; its lower teeth fit snugly into pits in
the upper jaw. In contrast, a crocodile's lower teeth are always visible.
Alligators tend to be grayish-black in color, whereas crocodiles have a light tan appearance. Alligators can only be found in the southeastern U.S. and in some parts of China. Crocodiles can be found all over the world. In the wild, alligators tend to run away. While not exactly wallflowers, they certainly prefer their own company. Some species of crocodiles, on the other hand, have legendary tempers. The Salt Water Crocodile and the Nile Crocodile have been known to eat people. Alligators outnumber crocodiles 1,000 to 1 in the wild in North America. The American crocodile is considered endangered, with a wild population of less than 500. The American alligator population is estimated at about 1.5 million. On the other hand, remember that there are no alligators in most places around the world. A crocodile's jaws are powerful, exerting several thousand pounds of force per square inch. Like sharks, crocodilians never run out of teeth, for sharp new ones grow in as old dull ones are shed throughout the animals' lives. Numerous as they are, crocodilian teeth serve only for grasping, not chewing. These animals gulp their food in large chunks and rely on powerful stomach acids to break it down. Alligators and crocodiles both have thick, bumpy skin but alligators tend to be darker in color. Another difference between
crocodiles and alligators is their choice of homes. Alligators are
freshwater reptiles, favoring the rivers, lakes, swamps, and marshes of
the coast. On the other hand, crocodiles prefer coastal, brackish, or salt
water habitats. The fellow was completely unimpressed with his own act that was LIFNIM MISHURAT HADIN, above and beyond any (halachic or moral) requirement of behavior. I tried to explain how unusual and special his act was. I don’t think I convinced him. He thinks that everybody behaves that way. And that makes the story even more remarkable. Okay, here’s another one... Indeed, an entire generation that accompanied Ya'akov to Egypt will vanish - and their children will no longer be able to withstand the local cultural influences (Sforno). With the fathers gone, the Midrash relates, the Egyptians will treat Bnei Yisra'el with contempt. Worse still, their task- masters will now initiate the grisly process of their Final Solution. This is the point where the biblical repetition of the tribal names is particularly germane. For the Twelve Tribes are dear to Hashem and they are likened to the stars. Rashi explains that as Hashem continu- ously counts the stars by name (Isaiah 40:26), so He faithfully enumerates the Tribes by name. Consequently, we cling to these names when "tzorus" and societal disintegration set in. As the pervading darkness of the Egyptian exile grows, the light of Ya'akov's children - the stars - recedes to nothingness. Bnei Yisra'el can but turn to their tribal names as a source of inspiration and hope, realizing, perhaps, that a people conscious of their true roots is never entirely in exile. Moreover, the evocation of the tribal names serves as a stimulus. Like those written on the Ephod, "they cause Hakadosh Baruch Hu to remember the tribes in righteousness" (Rashi, Sh'mot 28:12) - Vechen Yehi Ratzon. Shabbat Shalom, Menachem
Persoff, Director, Israel Center intended to increase the
knowledge, interest, and anticipation of the
reader, thereby hastening the realization of our
hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash. Sincere prayer is often
compared to the offering of the Ketoret. Sincere prayer, like the smoke of
the Ketoret offered in the Beit Hamikdash, is wafted on High. Four Kohanim actually participated in the daily Haktarat Ketoret - the incense offerings. And the Memuneh - the expert Kohein who supervised the day-to-day functioning of the Beit Hamikdash - was always on hand to guide novice and even veteran Kohanim through the intricacies of the various Avodot of the Beit Hamikdash. The first Kohein, who had been appointed to remove the ashes from the Mizbach Hazahav, entered the Heichal carrying a wide-mouthed golden basket called the TENI. He set the TENI down on the floor, and using both hands, scooped up the cooled down ashes remaining on the Mizbach Hazahav from the previous day and spilled it into the TENI. When he finished, the Kohein once again placed the TENI on the floor near the Mizbach Hazahav; he then exited the Heichal (Tamid 3:9). This Kohein did not bow down when he exited the Heichal because he had not completely finished his particular Avodah. Later when he returned and removed the ash-filled TENI from the Heichal, com- pleting his Avodah, he would bow down. (Tamid 3:9 - Teferet Yisrael 82). The Kohein, who had won the Payis permitting him to offer the Ketoret, (For a description of the Payis - the lottery - see last week's Torah Tidbits), took a special golden dish - "heaped up full of Ketoret" (Tamid 5: 4). This golden vessel was placed inside a larger basin "so that the Ketoret would not scatter when the Kohein brought it into the Heichal... Ketoret offered from an overflowing vessel demonstrated reverence to Heaven." (Teferet Yisrael 21) A third Kohein then ascended the Kevesh - the ramp - of the Mizbe'ach - the Sacrificial Altar in the Azarah, and using a silver fire pan, scooped up glowing coals from the small fire located in the south-west corner. He then descended the Kevesh and poured the coals from the silver fire pan into a gold fire pan. He would later enter the Heichal with this gold fire pan. Then the Kohanim entered the Heichal; the Kohein who had cleared the ashes from the Mizbach Hazahav leading the way. Upon entering, he picked up the TENI with the ashes from its place near the Mizbach Hazahav, bowed down and, holding the TENI in his hands, exited the Heichal (Tamid 6:1). The Kohein holding the fire pan containing the glowing coals now carried it into the Heichal. He emptied the coals onto the flat top surface of the Mizbach Hazahav, piled them up and then arranged them neatly, spreading them evenly out with the edge of the firepan. When he finished, he bowed down and went out (Tamid 6:2). Then the two other Kohanim entered the Heichal, the officiating Kohein, who actually offered the Ketoret, and an assistant. The officiating Kohein took the small covered golden dish filled with the Ketoret and the basin and gave them to his assistant who then poured the Ketoret from the dish into the officiating Kohein's hands. The assistant probably held the basin under the officiating Kohein's hands as he poured the Ketoret in order to prevent Ketoret from falling on the floor. When the assistant finished, he bowed down and exited the Heichal. The officiating Kohein was left alone. No one was permitted to remain in the Heichal or even in the area between the Bayit and the Mizbe'ach while the Ketoret was being offered. The Memuneh, standing outside, called out to the officiating Kohein, "Be careful that you do not begin sprinkling the Ketoret on the coals immediately in front of you or else you may get burnt." This warning was necessary because the Kohein offering the Ketoret did so only once in his lifetime and therefore had no previous experience. The officiating Kohein did not commence sprinkling until the Memuneh instructed him to do so. The Kohein stood to the east of the Mizbach Hazahav with his hands full of Ketoret. It is likely that at this time he recited the special blessing over the offering of the Ketoret. Standing on the east side of the Mizbach Hazahav, "he stretched his hands across and slowly started to sprinkle the Ketoret on the burning coals - starting on the western - the far side - of the Mizbach Hazahav and slowly worked his way to the east." - where he was standing. (Middot 6:3 Teferet Yisrael 15). When the Heichal was filled with smoke, the Kohein bowed down and exited the building. "R' Yitzchak ben Eliezer said, 'Know that they constructed the Mishkan and all its vessels, slaughtered and sacrificed the Korbanot on the Mizbe'ach, placed the Lechem Hapanim on the Shulchan and lit the Menorah. They did everything - but the Shechinah - the Divine Presence - did not descend on the Mishkan until they offered up the Ketoret. How do we know this? It is written, 'Awake thou north, come thou south, blow upon my garden that the perfumes flow out. Let my Beloved come into His garden and eat His precious fruits.' (Song of Songs 4:16) 'Awake thou north' - these are the burnt offerings which were slaughtered north of the Mizbe'ach. 'Come thou south' - these are the peace offerings which were slaughtered south of the Mizbe'ach. ' Blow upon my garden that the perfumes flow out.' - this is the perfumed Ketoret. 'Let my Beloved come… this is the Shechinah… and eat His precious fruit… these are the now accepted Korbanot." "Said the Holy One Blessed be
He, 'By means of the Ketoret you attained atonement in this world; so
shall it be in the Future World…" (Midrash Tanchuma, Tetzaveh with
commentary of the Eitz Yosef) The Temple of Jerusalem, A
Pilgrim's Perspective: A Guided Tour through the Temple and the Divine
Service. The column two weeks ago was dealing (at the end) with SH’VA NA. We mentioned then the two situations that are “easy”: The SH’VA at the beginning of a word and the SH’VA following another SH’VA. One practically doesn’t need a reminder in the Siddur to get those SH’VAs right. The tougher SH’VA NA is the one that many people pronounce as a SH’VA NACH. Remember that a SH’VA NA is a very short vowel sound and a NACH is no sound at all, except for the conso- nant it is under. There are (at least) two kinds of “tough” SH’VA NAs. (Please remember that the term “tough SH’VA NA” is completely made up.) Refer to the Amida, the MISHPAT bracha. ha-SHI-va sho-F’TEI-nu k’va-ri-sho-NA. Restore our judges as they were originally... It is very common for people to say pronounce “our judges” as SHOF and then TEINU. The SH’VA under the FEI is a NA. It begins the following syllable F’TEI, and does NOT close the first syllable SHO. The SHIN is voweled by a CHOLAM MALEI and that usually makes it its own syllable. Similarly, two brachot later (AL HATZADIKIM), we find so-f’rei-HEM - again, the “temptation” to break it up as SOF and REI-HEM. Since this is a review, let us say again that most of these errors in pronunciation are not that serious, in that they do not change the meaning of the word in question. SOF-REI-HEM and SO-F’REI-HEM mean the same thing. It’s “just” that the first pronunciation is wrong and the second one is correct. It behooves us to pronounce words correctly when we are talking to G-d (and even to each other). Further in the same bracha, ha-bo-T’CHIM. Easy to say BOT and CHIM. “Tough” to remember to “sound” the SH’VA under the TET and to prefix it to the following syllable, rather than NACHing the SH’VA and attaching it to the previous syllable. There are many of this kind of SH’VA NAs to pay attention to. A “good” Siddur marks its SH’VA NAs and keeps us honest — IF we look into the Siddur when we daven. And that’s a big IF, sometimes. There’s another “tough” SH’VA NA, related to the one just discussed, and maybe a little harder to handle. Stay with Birkat HaTzadikim. Your nation. A word that recurs very often in the Amida. AYIN with a PATACH, MEM with a DAGESH in it and a SH’VA under it, and a CHAF-SOFIT with a KAMATZ. The SH’VA under the MEM is a NA. But the DAGESH (dot) in the MEM sort of assigns double-duty to the MEM. The first syllable of the word is AM, the second syllable is M’CHA. The DAGESH in the MEM “creates” an imaginary first MEM with a SH’VA NACH, in addition to the MEM with a SH’VA NA. The “two” are not to be separated and pronounced distinctly; they are blended by stretching the sound of the MEM. A[(M)-M’]CHA. (It’s hard to write in English.) The point is, we are dealing with a SH’VA NA, so the word is not just AM-CHA. However, it isn’t A-M’CHA either. The AYIN with a PATACH, a minor vowel, does not usually make a whole syllable. Here it is joined by the beginning of the emphasized, drawn-out MEM to complete the first syllable. Go back to the MISHPAT bracha.
V’TZA(D)D’KEI- NU (accent on the D’KEI syllable). Very easy to say V’TZAD
and then KEINU. But that NACHs the SH’VA under the DALET. Because there is
a DAGESH CHAZAK in the DALET, its SH’VA is NA and is sounded, as well as
prefixed to the following syllable. But because of the DAGESH, the DALET
is stretched back to complete the opening V’TZA syllable. Same for the
word earlier in the same bracha - K’VA(T)-T’CHILA. It cannot be
K’VAT-CHILA. The SH’VA is NA, etc. And again, same bracha, L’VA(D)-D’CHA.
Long explanations, repetition, but hopefully helpful. The head of lettuce is MAROR from the Seder table. It relates to the pasuk in the beginning of the sedra which describes the Egyptian’s embittering the lives of Bnei Yisrael. That pasuk continues to
specify the work with bricks (see the trowel and bricks) and the field
work (see the planting of the seedling). Now drop down from the first row to the second, but stay on the right. There you find the Davka Graphics of baby Moshe floating on the Nile with sister Miriam watching over him. To the left of that is another Davka Graphics of Moshe at the Bush. Point the sheep out to your children, if you are using this Pix to go over the sedra, and ask them if they know any of the stories about sheep. Don’t restrict the discussion to Moshe; extend it back to the Avot. Along the left side of the Pix is the MATEH, Moshe’s staff. Now along the bottom, from the left. You find the three signs that G-d gave Moshe to catch Paro’s attention. The snake, the hand that turned leprous like snow (that’s a snowflake on the back of the hand), and the turning of water into blood (symbol- ized by the 4 common bloodtypes: A, B, AB, and O). At that very first prophecy to Moshe at the Bush, G-d tells him that the People of Israel will be taken out of Egypt to a land flowing with milk and honey (hence the cow and bee with the outline map of Israel). Also part of the prophecy, was the promise that the People would return to the spot of the Burning bush (Har Sinai) and serve G-d there (receive the Torah, etc.). Hence, the Torah (and not just the Luchot) on the mountain. Which brings us to the Davka
Graphic of a Brit Mila, symbolizing - but not accurately - the
circumcision by Tzipora of her son. The Arnold Abroms Memorial
Lending Library: Hours - SUN., MON & WED: 10-5, TUES: - 10-4; THURS:
1-3,MON & WED eve.: 5-8pm Membership Form 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 (or less). 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 leaving your message sooner. What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus. TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Sarah at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants. Students from Abroad Are your
parents planning on visiting you some time this year? If so, you want to
speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for
them... and you. Let us turn an ordinary “been there, did it” visit into
an unforgettable, special one! Aloh Na'aleh Melave Malka for Yeshiva Students - The spark of commitment to Eretz Yisrael was rekindled on the second night of Chanukah, when over 700 yeshiva students from English-speaking countries who learn in Israel for a year or two, gathered for a Melave Malka at Jerusalem's Renaissance Hotel. Coming in busloads from 10 yeshivas, the students were inspired by Rabbi Sholom Gold, Rabbi Zev Leff and Rabbi Yerachmiel Roness. They emphasized having the right attitude towards living in Israel and how students should prepare themselves for eventual aliya. Recent oleh David Zeevi, a former Mevassaret student, described his path to aliya. The students enjoyed the music of Naftali Abramson and his band, and refreshments donated by Keren Ruth Bat Sara - courtesy of Rabbi Aharon Bina of Yeshivat HaKotel. Aloh Na'aleh thanks all those
involved in organizing and implementing the evening. A similar event is
being planned for young women learning in Israel. Assisting the Oleh - The issue of at-risk children is a frontline concern for the religious public. Many olim do not understand what is happening when their kids have problems with the culture, society and school. The Kav Baruch crisis hotline was founded in 1999 by Rabbi Moshe Speiser in response to these needs. The Kav Baruch hotline is the only one in Israel that works specifically with the religious English-speaking public. It provides guidance and support in the area of education, and confidential advice for at-risk youth and their families. Conversations on the hotline are anonymous and confidential unless the caller seeks a meeting and wishes to identify himself. Kav Baruch receives calls from throughout Israel. The Kav Baruch telephone counselor gives practical strategies and techniques to bridge the communication gap between parents and teens. Follow-up meetings are available upon request. Referrals are provided to appropriate schools, job opportunities, social workers, psychologists, psychiatrists, or drug rehabilitation experts for problems of greater magnitude. There is no charge for any of these services. Rabbi Speiser, originally from New York, has been living in Israel for over 20 years. After teaching a group of olim boys on Shabbat afternoons, he was stunned to see the array of problems they were struggling with. He took psychology and counseling courses and started working part-time with English-speaking high-risk teenagers in Jerusalem neighborhoods. Hotline hours: 9:30-11:30am and 9:00 to 11:00pm. tel: (02) 586-9279 • fax: (02) 586-9564 - email: kavbaruch@barak-online.net Aliya Pen Pals Potential olim have contacted this list for advice. Please continue sending your names, professions and email addresses to David Magence at magence@netvision.net.il if you are willing to correspond with potential olim, providing whatever assistance possible. Potential olim can email magence@netvision.net.il for names and addresses. Historical Perspective by Carl Alpert - (Reprinted from the AACI e-newsletter with the permission of Mr. Alpert) In 1920, Max Nordau, pioneer Zionist leader, issued a clarion call to the millions of Jews in Europe to pack their bags and move to Palestine. The Balfour Declaration, three years earlier, had suddenly transformed the dream of a restored Jewish homeland into a political reality. "The moment England gets the Mandate over the country," he said, "we must have as many Jews in the land as there are Arabs." He had in mind not only the rescue of the masses of the Jews in Russia, Poland and elsewhere in Europe but also the creation of facts on the ground in the Middle East which would assure the viability of the Jewish state-to-be. Nordau's call was not just ignored. It was considered as against official Zionist policy which favored a slow, more gradual program, known as "dunam by dunam". Today, from historical perspective, we look back upon what might have been. Quite aside from the rescue of millions of Jewish lives in the decades that followed, we would have had a Jewish Palestine which was overwhelmingly Jewish. And let us not forget that in those days there was no talk of partition. Palestine was a huge territory, on both sides of the Jordan River. There were few Arab inhabitants and there was no Palestine Arab national movement. It was for lack of Jewish population that the country underwent one partition after another, gradually shrinking in the area assigned to the Jews. How different the history of
Israel would have been if the six million, or even less, had swarmed into
the country, occupied the land, tilled the soil, developed industries and
anticipated the creation of Israel by almost half a century. The
possibilities are mind-boggling, but fate, and lack of Jewish will,
decreed otherwise. Just imagine, he suggested,
what an impact it would have on Israel, and on Israel's political,
economic and social life if a million Jews were to come here from the U.S.
and Canada, and play a role in the life of the country. President Katsav
went further: "I just think that the Arabs would relate to us differently
if we had a million immigrants from the West; they would be more willing
to sign a peace agreement. Mass immigration from the U.S. and Canada could
result in a major turnaround." Here to Stay - Inspiring stories of olim from different periods of aliya are welcome. The essay should be up to 450 words long and emphasize one of the following: motives for aliya, contributions to Israel, how Israel contributed to the oleh, the main challenge in aliya and overcoming it. Please avoid publicizing businesses. Send the essay to: aloh-naaleh@aaci.org.il. Jay Shapiro of Karnei Shomron has spoken to students on over 100 North American campuses on behalf of the WZO. He manages a consulting firm and has written several books. "From Both Sides Now" relates to his aliya experience. Jay hosts a weekly radio program on Arutz 7, in which he discusses current events and world Jewry. I came on aliya with my family in 1969 in order to answer several questions that my wife and I asked ourselves in 1967. We had two children, a nice home in Philadelphia, and I had a good job at the General Electric Space Division in Valley Forge. I had studied at Yeshiva Torah Vodaath in Brooklyn and held an advanced degree in physics from the University of Pennsylvania. My wife was a Beth Jacob graduate. We were active in synagogue and Jewish day school affairs. In May 1967, two events occurred almost simultaneously. I was promoted to a managerial position and accepted to a special General Electric program that trained promising persons for positions in higher management. It could almost be described as the quintessential path to success for a nice Jewish boy in America. At the same time, President Nasser of Egypt closed the Straits of Tiran to Israeli shipping, a casus belli. Six weeks elapsed before the
outbreak of war, a time of anguished suspense for Jews all over the world.
We were treated to a diet of Arab sabre-rattling which was received with
indifference by the democratic western world. It was feared that Israel
would be destroyed and its population massa- cred. The tension was so high
that a meeting was held in a local synagogue concerned with organizing the
exodus of children from Israel to save them from the coming holocaust -
similar to the kindertransporten to save Jewish children from Europe
before World War II. There was tangible fear that a second holocaust would
occur in our lifetime. I vividly recall my thoughts
at the time: a Jewish state had been established in our ancient homeland
after a long and bloody exile, a historic opportunity for our generation.
How could we, involved in our search for personal advancement and comfort,
ever justify that we stood by while Israel was lost in a deluge of
destruction? Where was our sense of obligation to ourselves, our people,
our history, our posterity, our G-d? What purpose was there in our Jewish
beliefs and education, if we failed to rise to the call of the G-d of
history? Why were we not involved in this great and unique project of the
Jewish people? [The
Parshat Shmot Homepage]
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