SHABBAT PARSHAT B'HA-A'LO-T'CHA
Parshat HaShavua for Chu"l is NASO
Parshat HaShavua will be out-of-sync for 5 weeks,until they double up
Chukat and Balak
Pirkei Avot: Israel - Second perek • Chu”l - first Perek
TT #572 - 14 Sivan 5763 - June 13-14, '03
Halachic Times for Jerusalem Israel
Summer Time
Correct for TT #572 • Ranges are for THU-THU, 12-19 Sivan - June 12-19, '03
Candle lighting - 7:10pm (earliest - 6:17pm)
Havdala - 8:30pm (Rabbeinu Tam - 9:13pm)
Earliest Shacharit 4:34-4:34am
Sunrise - 5:33-5:33½pm
Sof Z'man Kri'at Sh'ma - 9:05-9:06am (8:10-8:11am)
Sof Z'man Shacharit - 10:16-10:18am (9:39-9:40am)
Chatzot (halachic noon) - 12:38¾-12:40¼pm
Mincha Gedola (earliest Mincha) - 1:15-1:17pm
Plag Mincha - 6:16 - 6:18pm
Sunset - 7:50 - 7:52½pm (7:45-7:47pm)
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the
eastern horizon (where the sun rises) consists of the Hills of Moav across
the Jordan River, which are approx. at the same elevation as Jerusalem
Sunset, on the other hand, is given for
an elevation of 825m and, in parentheses, as if at sea level. There are
different opinions as to which sunset time should be used for halachic
purposes. We present both times.
The deadlines for the SH'MA and the
Shacharit Amida can be calculated in two ways. Either considering the day to
be from sunrise to sunset or from dawn to stars out. The first way of
reckoning is known as the opinion of the GR"A, and is the first time given
in each case. The second method is known as the Magen Avraham, and is
presented in parentheses.
Aside from candle lighting and havdala,
the times are presented as a range, from the current Thursday of the issue
of Torah Tidbits until the coming Thursday, a span of 8 days. Days between
the two Thursdays can be determined by interpolation (which means: a method
by which to estimate a value of between two known values - this is something
that people above a certain age might remember from high school trigonometry
and logarithms, but younger people who went to school during the calculator
era might not be familiar with).
It is usually wise to "pad" the times
with a minute or two in the "play it safe" direction. E.g. Plag Mincha.
Better to finish Mincha a minute or two before the given time. But, better
to not light candles until a minute or two after the given time.
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...
Between Tuesday night, June 3rd (and the
two following nights) and Motza’ei Shabbat the 7th, most people will have
said Kiddush L’vana by now. However, the last opportunity for K.L. is half a
molad - which is 14 days, 18 hours and 22 minutes - since the previous molad.
The molad of Sivan was 2:10am Shabbat, May 31st. The NIGUD (that’s what the
midpoint between moladot is called) is Shabbat, June 14th, 8:32pm. With
Shabbat-out in Jerusalem being 8:30pm, it is unlikely that anyone will be
able to say K.L. then. That makes the last opportunity for K.L. this month
Friday night, June 13th. Ideally, we don’t say K.L. on Leil Shabbat, but if
one has not said K.L. until then, it is permitted (and encouraged) to say it
(rather than miss this special monthly mitzva). People living to the east of
Israel - Australia, for example - can say K.L. on Motza’Sh.
LEAD TIDBIT:
Our Two Lights
A flash is a very bright light that lasts for a brief moment, during which
it has served its intended purpose. The impact of the flash lasts a while
longer than its actual duration, usually in the form of spots before our
eyes. A “regular” light bulb is not as “flashy” as a flash, not as bright,
but it provides a steady light on an ongoing basis. And it too, serves its
purpose.
In Jewish Life, we have flashes and light
bulbs that often come in pairs, and complement each other in important ways.
Once a year, in the month of Nissan, we
say a special bracha upon seeing fruit trees in blossom. FLASH! The bracha
should serve as a lesson in appreciation of fruit trees in particular, and
G-d’s world in general. Every time we eat a fruit, we precede it with a
BOREI PRI HA’EITZ. That’s the steady light bulb that is meant to remind us
of the same kind of appreciation for G-d’s gifts. Less dramatic than a
once-a-year bracha, but we need the light it provides on a continual basis.
The Pesach Seder - FLASH! Matza, four
cups of wine, hagada... an exciting, special celebration and reminder of the
Birth of the Jewish Nation and of G-d’s “action” on our behalf. “In order to
remember the day of the Exodus, all the days of your life”. It isn’t just
the flash of the Seder that keeps us mindful of Yetzi’at Mitzrayim, it is
the regular light bulbs of the last pasuk in Sh’ma, the Kiddush we say on
Shabbat and Chagim, and many mitzvot that glow with the message of
remembering that G-d took us out of Egypt.
Maamad Har Sinai - the experience of
Divine Revelation and the receiving of the Torah - FLASH! Thunder,
lightning, fire, smoke, Shofar... G-d’s Voice. The Mishkan and Mikdash
is/are the contin- uous light that originated in the flash of Sinai. The
daily sacrifices are called OLAT TAMID (constant) that was made at Sinai.
Mt. Sinai has no sanctity after Matan Torah; Har HaBayit is sacred forever,
even temporarily without a Beit haMikdash in place.
Lightning. Shooting star. FLASH! We react
with a bracha acknowledging G-d as OSEH MAASEI V’REISHIT, Creator. Every day
in davening, we proclaim that G-d renews with His goodness the acts of
Creation. The light bulb.
When offered the Torah by G-d, we, the
People of Israel resoundingly responded NAASEH V’NISHMA, FLASH! What is the
steady, constant lightbulb that helps us preserve the FLASH beyond its
momentary duration? Perhaps it is our twice-daily K’ri’at Sh’ma, in which we
are reminded to listen and understand the mitzvot... and to do them. (Note
that the order of NAASEH V’NISHMA is reversed in the claim that the SH’MA is
its lightbulb counterpart. However, after having received the Torah,
hearing, at least, preceeds doing.)
One last point. And it is here that the
FLASH-lightbulb analogy breaks down a little bit. But that’s okay. It was
only an analogy.
Our challenge as Jews is to get excited
about Birkat HaIlanot (the Nissan bracha on the fruit trees) AND to take a
little bit of that excitement and inject it into our every BOREI PRI HA’EITZ.
To take the excitement of Shavuot morning
when we listen to the dramatic reading of the Aseret HaDibrot, after having
been up all night in Torah study and anticipation of reliving the moment of
Matan Torah, and to inject a small spark of it into our daily brachot for
Torah learning, and into our Torah learning itself.
To take the special feelings of Kiddush L’vana and spread them to the
YOTZEIR HAM’OROT we say every day.
To take the high emotion of SHMA YISRAEL
at NE’ILA on Yom Kippur and put a small dose of it into the same words we
say over a thousand other times throughout the year.
To take the HASHEM HU HA’ELOKIM of that
same NE’ILA and let it enhance the brachot we say a hundred times or more
EVERY SINGLE DAY, in which we proclaim HaShem as ELOKEINU.
Next time someone takes your picture,
smile for the camera and then smile again when you think of all the flashes
mention here and those that you will add as you think over this tidbit. And
the next time you see a lightbulb, just appreciate it for being there to
light your way.
Sedra-Stats
36th of the 54 sedras; 3rd of 10 in Bamidbar
Written on 240 lines in a Sefer Torah, ranks 10th
16 Parshiyot; 11 open, 5 closed
One of the parshiyot (a S'TUMA) is separated from the parshiyot before and
after it by more than blank space (as is usual) - namely, backwards NUNs.
Consequently, this parsha is the most isolated of all parshiyot in the
Torah.
136 p'sukim, ranks 11th, 4th in Bamidbar
1840 words, ranks 12th, 3rd in Bamidbar
7055 letters, ranks 12th, 4th in Bamidbar
Chutz LaAretz gets out of sync with Israel weekly parsha-wise 56.6% of the
years. 28.57% is the Shavuot on Friday situation and 28.03% is the Pesach
Shabbat thru Friday situation. Chukat-Balak is the catch up for the Shavuot
situation, and B’har- B’chukotai or Matot-Mas’ei is for the other.
MITZVOT5 mitzvot; 3 positive, 2 prohibitions
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND
Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition).
Kohen - First Aliya - 14 p'sukim - 8:1-14
Aharon is instructed to tend the lamps of the Menora.
[SDT] Rashi explains the connection between this portion and that of the
gifts of the N'SI'IM at the end of Parshat Naso. Aharon, as leader of the
tribe of Levi was embarrassed that he had not offered gifts for the
dedication of the Mishkan as did the other leaders. G-d is telling him that
his gift - daily service in the Mishkan - is far greater than the other
gifts. Theirs are material and transitory; his is spiritual and permanent.
The MITZVA to tend and light the Menora
is recorded and counted elsewhere in the Torah. This fact makes the DRASHOT
explaining the connection to Parshat HaN'si'im stand out all the more, since
the P'SHAT is sort of redundant (not quite). Ramban sees in this portion an
allusion to a future generation when Aharon's descen- dants (Hasmoneans) (re)dedicated
the Mikdash by lighting the Menora.
If we look at the two topics that flank
Bamidbar 7, we find the two Temple practices that survive until this day (as
opposed to the short-lived nature of the gifts described in chapter 7) -
Birkat Kohanim, still practiced daily as commanded by the Torah, and the
Menora, commemorated by the yearly observance of Chanuka. This perhaps is
part of G-d's message to Aharon.
All-in-all, this opening parsha is a
strong “REMEZ to Chanuka from the Torah”.
The Menora is described again with
specific reference to the wicks (flames) of the lamps facing the "face
(central stalk) of the Menora".
Next G-d commands Moshe to separate the
Leviyim from among the People and to purify them. Ritual waters, shaving
their hair (Rashi explains that as an atonement for the firstborns whom the
Leviyim replaced, they were considered to have a ritual impurity akin to
that of M’TZORA, hence the shaving of all bodily hair as part of their
purification process), cleansing their clothes, and various sacrifices and
ceremonies accomplish this command of "separation of the Leviyim".
Levi - Second Aliya - 12 p'sukim - 8:15-26
After the above procedures, the Leviyim are qualified to perform their holy
tasks in the Mikdash as aides to the Kohanim. They, instead of the
firstborns of Israel, shall function in the Mikdash.
The Torah explains that the sacred
functions were originally to be performed by firstborns who were sanctified
as a result of their being spared in Egypt. (The special position of the
firstborn actually predates the Egypt experience.) As a result of the sin of
the Golden Calf, the Leviyim, who unilaterally reacted in defense of G-d's
honor, were taken by Him in lieu of the firstborns of all the Tribes.
Moshe, Aharon and the People of Israel
did to/with the Leviyim as Moshe was instructed. After purification, the
Leviyim were to come to the Mishkan to "report for duty".
From age 25 until 50, the Levi was
eligible for Mishkan service. (From 25-30 the Levi studied and trained for
Temple service, at 30 he began serving. Age 50 was the retirement age for
the "carrying chores", but the singing and guarding functions of the Levi
continued beyond that age).
Shlishi - Third Aliya - 14 p'sukim - 9:1-14
G-d spoke to Moshe in the Sinai wilderness during Nissan of the second year
from the Exodus. He commanded (reminded) him to tell the People to bring the
Korban Pesach. The Torah records that on the 14th of Nissan in the
afternoon, the first annual Korban Pesach was indeed brought as was
commanded.
[This Pesach and Pesach Sheni episode occurred before the counting of the
People recorded in the opening portion of Bamidbar. It was not placed at the
beginning of the book because it is embarrassing to the People of Israel
that they (we) only brought this one Korban Pesach in the entire Wilderness
period.]
Then the Torah tells us that there were people who were ritually unclean and
thus unable to participate in the Korban Pesach. They approached Moshe and
complained that it was unfair that they were unable to join in this mitzva
with the rest of the People.
Moshe called upon G-d to answer their
"complaint".
[It is important to understand that the
laws of Pesach Sheni are a part of the original Torah miSinai. However, they
were not revealed to the People until this point. This is, at least, one
view]
A person who is "tamei" or far away from
the Mikdash and is unable to bring the K.P. shall bring K.P. on the
afternoon of the 14th of Iyar [380,A57] and eat it that night [381,A58] with
matza and maror. Nothing of it may be left over for the morning [382,L119]
and no bone of it may be broken [383, L122]; all rules of K.P. apply to this
Pesach Sheni (actually there are differences concerning peripheral details,
but the korbanot themselves are the same). Intentionally not bringing K.P.
is punishable by "karet" (excision).
Note: This is potentially confusing; read
carefully:
A person who missed P1 (Korban Pesach on
the 14th of Nissan) because he was TAMEI or “far away” (in other words, the
Torah’s two stated “excuses”), is exempt from KARET even if he intentionally
misses P2 (KP on the 14th of Iyar).
A person who missed P1 inadvertently,
because of illness, forgetfulness, accident, and a variety of other reasons
(other than intentional), is not liable for KARET (of course), and is
required to bring P2. If he misses P2 also, inadvertently - no KARET, but
intentionally, he is subject to KARET.
If a person missed P1 intentially, he is
subject to KARET, but if he brings P2, the KARET is removed, so to speak.
However, if he misses P2 (having intentionally missed P1), then he is liable
to KARET, even if he has a good excuse for missing P2.
Another note: Although the Torah mentions
two specific "excuses" for not bringing K.P., anyone who did not bring K.P.
for any reason - including someone who intentionally did not bring it - is
eligible and obligated to bring Pesach Sheni. This Divine “second chance” is
available EVEN to the intentional violator.
The Torah once again emphasizes that there is one law for the born-Jew and
the convert.
MITZVA WATCH
POINT: RAMBAM says that a boy or girl who reaches the age of mitzvot after
Pesach but before Pesach Sheni, should preferably not participate in the
first Pesach (as a child) but rather should bring Pesach Sheni (as a
halachic adult). If, however, they were included in (and did eat) Pesach
Rishon, then they do not bring P2.
POINT: A non-Jew who converts between the Pesachs, would not have been
allowed to eat of the first Pesach. He would bring Pesach Sheni as a (new)
Jew. This might be surprising, if one thinks of P2 as a make-up for P1.
Rambam’s point, however, is that P2 is its own set of mitzvot.
POINT: A woman is obligated on Korban Pesach (the first one, on the 14th of
Nissan), just as a man is obligated. Even though it is time- related, it is
part of the package deal of Pesach mitzvot, which includes the prohibitions
of Chametz, and we are dealing with THE set of mitzvot at the hub of Jewish
life - "everything" is related to Y'tzi'at Mitzrayim - women are obligated.
Pesach Sheni is different. It is more the "classic" time-related positive
mitzva, and women are exempt. However, a woman who wants to bring P2 (if the
conditions for P2 are present, of course), may do so. But not on Shabbat.
That is, on her own or with a group of women only. But if she is part of a
CHABURA that includes a man, then she can participate in P2 on Shabbat (in
which case it is eaten on Motza”Sh). This is so because an optional korban
cannot push aside Shabbat; only a required one can (the man's P2 is a
requirement).
R'VI'I - Fourth Aliya - 19 p'sukim - 9:15-10:10
From the day that the Mishkan was erected, it was covered by a heavenly
Cloud during the day and a fiery cloud at night. Only when the cloud would
lift would the People travel. And when the cloud rested, the People would
camp. It happened that sometimes the People traveled a few hours after they
had camped; sometimes they stayed in one place for a period of days or
months or years. By G-d's command the People camped and by G-d's command the
People would travel.
The pasuk (9:18) says: "AL PI HASHEM (by
the word of G-d) the People of Israel shall travel, and by G-d's word they
shall camp." The SHLA"H HAKADOSH writes that this is the source for the
concept that a person should use the phrases Im Yirtzeh HaShem, Baruch
HaShem, B'ezrat HaShem, and the like whenever he speaks of doing something.
Our travels and every activity should also be AL PI HASHEM.
G-d commanded Moshe to fashion two silver
trumpets [384,A59] to be used to assemble the People (or their leaders) and
to signal their movement. The T'KIYA sound on both trumpets was a call for
everyone to gather to Moshe. The T'KIYA on one trumpet was a call to the
leaders of the people. The T'RU'A sound indicated that traveling was to
commence - one T'RU'A for each camp (of three tribes each). Kohanim are
charged with the mitzva of sounding the trumpets when appropriate.
The above-mentioned purposes of the
trumpets applied to the generation of the wilderness only, but the mitzva
for future generations concerning the trumpets is as follows:
When the People enter the Land of Israel,
the trumpets are to be used during times of troubles and on festive
occasions during Temple service.
Mitzva Watch
Let's clarify the issue of the applicability of the CHATZOTZROT mitzva. The
uses of the Silver Trumpets in the Midbar were for that generation only, and
are therefore not part of the mitzva. (A requirement of a mitzva being
counted among Taryag (the 613) is that it be a command in perpetuity. G-d's
command to No'ach to build the TEIVA is an obvious example of a non-mitzva.
If the CHATZOTZROT were only for Midbar purposes, then they would not consti-
tute a mitzva either. But they do have other functions - functions that the
people are commanded to perform. And this command is forever. Mitzva.
When does the mitzva apply? The blowing
of the CHATZOTZROT in the Beit HaMikdash, to accompany the offering of
certain korbanot, obviously applies when the Beit HaMikdash is standing.
What about the blowing during times of
crises? Some authorities hold that the mitzva does not apply in our time -
only at the time of the Mikdash. Some say that this aspect of the mitzva
would apply in our time except that we do not know how to make CHATZOTZROT,
and therefore we cannot fulfill this mitzva on a "technicality".
Others disagree and hold that the mitzva
of blowing in times of trouble DOES apply and we use CHATZOTZROT made today
to the best of our knowledge and ability.
Rabbi J. David Bleich in his Contem-
porary Halachic Problems mentions a fascinating opinion on this topic.
Rather than the Mikdash being a requirement for this mitzva, it is Jewish
sovereignty in Eretz Yisrael that activates the mitzva of CHATZOTZROT (just
the blowing for crisis aspect). Therefore, according to this opinion, we are
dealing with a mitzva - maybe the only one - that reactivated in 1948.
May we be privileged to the reactivation
of the full mitzva of CHATZOTZROT, and may we soon hear their happy blasts
in the Beit HaMikdash BIMHEIRA B'YAMEINU AMEN.
Chamishi - Fifth Aliya - 24 p'sukim - 10:11-34
On the 20th of Iyar in the year following the Exodus, the Cloud lifted from
the Mishkan. The People of Israel travelled through the Sinai wilderness and
the Cloud rested in the Paran Desert. First in line to travel was the
"flag-camp" of Yehuda consisting of the Tribes of Yehuda, Yissachar and
Zevulun. The Mishkan was dismantled and the Levi-families of Gershon and
M'rari followed with their ladened, covered wagons. Then came the grouping
of Reuven, Shimon and Gad. Then the Levi family of K'hat carrying the sacred
vessels followed. Next came Efrayim, Menashe, Binyamin followed by the "camp
collectors", Dan, Asher and Naftali. (This description of travel conforms to
the simple reading of the text and one of the Talmudic opinions on the
subject.)
Moshe informs his father-in-law Yitro
(here called CHOVAV) of Israel's traveling plans and asks him to come along.
Yitro declines the invitation and returns to his home.
The People travel from Sinai for 3 days,
led by the Aron which was searching for a resting place, so-to-speak. G-d's
Cloud accompanied and protected the People.
At this point in the Torah, we are 13 months out of Egypt and neither the
people nor Moshe Rabeinu have done what later caused them to be barred from
entry into Eretz Yisrael. After Moshe talks to Yitro, it was supposed to be
a three-day trip (condensed into one day) to bring us WITH Moshe, into the
Land of Israel. But then we started messing things up.
Shishi - Sixth Aliya - 31 p'sukim - 10:35-11:29
The two special p'sukim about the moving and resting of the Aron are quoted
in our davening when the Torah is taken out and returned to the Ark. In the
Torah this 2-pasuk portion is flanked by the letters "nun" written
backwards. This serves to "split the Book of BaMidbar into separate books".
Rashi indicates that this portion does not belong here and the unusual
"scribal parentheses" indicate its abnormal placement.
Next follows another "black period" in
the early history of the Nation - the Complaints. The People complained and
were punished. They complained about the Manna and demanded meat. With great
chutzpa, they remembered the fish and other "fine foods" they ate in Egypt.
And they disparaged the wonderful, miraculous sustenance from G-d.
Even Moshe Rabeinu complained about G-d's
anger with the People and expressed his difficulty in handling the People
alone. Moshe also questioned where he would possibly be able to get enough
meat to satisfy the People's demands.
G-d told Moshe to gather 70 elders who
would help ease the burden of leadership. G-d would instill in them the
Divine Insight so that Moshe would not have to lead them alone.
To the People, G-d promised meat (quail)
which would descend in such great quantities for a sustained period of time
(a month) until the People would become "sick of them". Moshe expressed
doubt as to how so many people could be thus fed. G-d reproaches Moshe for
the doubt. Moshe speaks to the People and gathers the Elders who were given
the gift of prophecy by G-d.
Two of these "new prophets" (Eldad and
Medad) remained within the camp and prophesied amongst the People.
(Commentaries tell us that they
prophesied Moshe's death and Yehoshua's accession to leadership.) Yehoshua,
protective of his mentor Moshe, pleads with Moshe to punish them. Moshe
assures Yehoshua that it is G-d's will that they should prophesy.
About 18 times in the Tanach, it says
"And G-d got angry with..." Yisrael / Bnei Yisrael / His people. When the
People complained about the Manna, etc., the Torah says VAYICHAR AF HASHEM
M'OD, G-d got VERY angry. Why? Kedushat Levi explains that usually when G-d
got angry at the People, Moshe would rise to their defense and pursuade G-d,
so to speak, not to punish them. This time, the Torah says that "and in
Moshe's eyes it was bad". Moshe Rabeinu was more upset with the people than
usual. This "angered" G-d all the more, and Moshe did not defuse G-d’s anger
in the first place.
Sh'vi'i - Seventh Aliya - 23 p'sukim - 11:30-12:16
Moshe and the Elders gather the People. G-d sends the quail, as He has
promised, carried by a Divine wind. The supply is overwhelming. The People
spend day and night collecting the quail. No sooner had they started eating,
then G-d's anger was manifest in a devastating plague that struck the
People. The location became known as Kivrot Ha'ta'a'va, because that is
where the "complainers" were buried.
Miriam speaks critically against Moshe to
Aharon by belittling Moshe's unique stature among prophets and people. G-d
rebukes them and clearly states how unique Moshe is among all prophets, past
and future. Miriam is stricken with Tzora'at. Moshe offers a short but
eloquent prayer on behalf of his sister. The People delay their travels for
the week of Miriam's isolation.
[81 years previously, Miriam had stood by
the Nile protectively watching over her baby brother Moshe in the basket.
Her "reward-in-kind" is this 7-day delay. The Mishna points out that good
deeds are thusly rewarded.]
The People move to the Paran desert.
The last three p’sukim are repeated for the Maftir.
Haftara - 21 p'sukim -Zecharya 2:14-4:7
As if to offset the depressing sequence of events from the sedra, and to
answer the question as to how it is possible for the People of Israel to
rise from the depths of their iniquity, the Haftara provides us with the
optimistic prophecies of messianic times, when G-d will once again be
completely in our midst.
The haftara contains Zecharya's vision of
the Golden Menora flanked by olive branches. This serves as an appropriate
counterpoint to the description of the Menora in the Mishkan at the
beginning of the sedra. The Haftara also tells about a Kohen Gadol (Yehoshua
in the haftara, corresponding to Aharon in the sedra).
This vision of the Menora was borrowed by
the State of Israel to be the national emblem (not exactly, but close).
Wouldn't it be wonderful if our leaders would heed the words of the prophet
in explaining that vision: "Not by might nor by power, but by My spirit..."
Only when we act properly, which also means differently from the nations of
the world, then will we merit redemption.
The haftara of this week’s sedra is also
the haftara of Chanuka. The first part of the sedra is read on the last day
of Chanuka.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 188 (part two) • Discrepancy in Price
The laws of this lesson are placed her in continuation of the laws of
discrepancy as to price that appeared in the last lesson. I think it
important that the reader should at least once in a lifetime read about and
understand the halachik definition of discrepancy in price. The discrepancy
is often referred to as the "One-Sixth Principle".
I will now set forth the three
possibilities (1) where the discrepancy is less than one-sixth; (2) where
the discrepancy is exactly one-sixth and (3) where the discrepancy exceeds
one-sixth:
A discrepancy in price of less than 6:
The laws of discrepancy in price apply to
all types of personal property. If the discrepancy in price from the normal
market price is less than one-sixth (16l%) - even a small fraction less -
the sale remains in effect and neither party need pay any money to the
other. For example, if the discrepancy in price is 15% above the normal
market price, the seller need not pay any money to the buyer; if it is 15%
below the normal market price, the buyer need not pay any money to the
seller. The halacha presumes that any discrepancy in price of less than
one-sixth is waived and forgiven by the wronged party. The reasons are that
the normal market price is not based on precise, monolithic prices, but
rather on a range of market prices. Since there is a range of market prices,
not even an expert appraiser can state that there is an exact price for any
item and that no other price is possible.
A discrepancy in price of exactly
one-sixth:
If the discrepancy in price is exactly 6 above or below the normal market
price, the sale remains in effect, neither party may rescind the sale, and
the overage or underage must be refunded. For example, if the seller
received $7 for an item whose normal market price is $6, the sale remains
effective and the seller must return $1 to the buyer. Or if the buyer paid
$5 for an item whose normal market price is $6, the sale remains effective
and the buyer must pay $1 to the seller.
A discrepancy in price of more than 6::
If the discrepancy in price exceeds 6,
the sale is voidable by the wronged party. The wronged party who overpaid
more than one-sixth or undersold by more than one-sixth of the normal market
price has the option to rescind the sale or to insist that the sale remain
effective with neither party paying any money to the other party. For
example, the normal market price of the item is $5 and the buyer paid $6 (a
20% overcharge), the buyer has the option:(1) to retain the item and
relinquish his rights to receive back his $6; or (2) to rescind the sale,
return the item to the seller, and receive back his $6 from the seller. Or
if the normal market price is $5 and the buyer paid $3, the seller has the
option: (1) to rescind the sale, receive back the item, and return the $3 to
the buyer; or (2) to compel the buyer to retain the item and not receive any
money from the buyer.
The benefiting party does not have any
options. If the wronged party insists that the sale remain effective, the
benefiting party may not ask that the sale be rescinded.
There is a time limit during which the
wronged party may seek to rescind the sale if the discrepancy in price
exceeds one-sixth of the normal market price, or to seek restitution if the
discrepancy in price equals one-sixth. The time interval is different if the
wronged party is the buyer than if the wronged party is the seller.
Failure by the wronged party buyer to
protest the discrepancy in price and to assert his rights within the
prescribed time is tantamount to a waiver of such rights. The prescribed
time extends to the time necessary for the buyer to immediately after the
purchase go to show the item he purchased to a merchant who is expert in
such items and to inquire of him the normal market price, or to show it to a
relative of the buyer who understands the normal market price for such
items. If the buyer has not made a protest during such time frame, he may no
longer assert any rights under the laws of discrepancy in price, and the
sale is final at the price paid. He may protest during this time period even
though he used the item if the discrepancy in price is exactly equal to
one-sixth of the normal market price. If the discrepancy in price exceeds
one-sixth, the buyer still has the option to rescind the sale and recover
his payment during this time even if he used the item, except that the buyer
now has to pay to the seller an amount of money equal to the price for the
use of the item.
If there was an emergency situation
beyond the control of the buyer that prevented him from having a merchant or
a relative expert in such items examine the item within the above-stated
time frame, then his time is extended until the emergency ceases and for a
reasonable time thereafter. Also, if the item is one with which no expert
merchants in the community are familiar and the buyer comes to the community
on rare occasions, the time is extended until he gets there. If there is an
expert in some other community; the buyer is not required to immediately
travel to that community; but may go there when it is economically
practical.
On the other hand, there is no time limit
for the seller to protest if he is the wronged party in a sale of an item
that is unique. The seller may protest at any time until he inquires of
fellow merchants the normal market price of the unique item. He is not under
any time constraint to investigate such price. However, if the item sold is
not unique, then the seller also has a time frame (the same as that of the
buyer), amounting to the time that it takes for the seller to immediately go
to a merchant to ascertain the price of such items. If the seller fails to
protest within such time frame, then it is deemed that he waived his right
to protest.
If the item purchased remained with the
seller, then the time frames are reversed. The seller can only protest
within the time it takes to show the item to an expert merchant in the sale
of such of items. The buyer's time to protest is extended until such time
thereafter comes into his possession plus the time it takes him to show the
item to a merchant or relative who is expert in the price of such items.
The subject matter of this lesson is more
fully presented in Volume VII Chapters 227 of "A
Restatement of Rabbinic Civil Law" byE. Quint, published by Jason Aronson,
Inc. and on sale at local Judaica bookstores. Questions to quint@inter.net.il
MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its
beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot
on Kitzur Shulchan Arukh
Eating Fish 0n Shabbat
The Kitzur Shulchan Arukh writes that "it is a mitza to eat fish at each
Shabbat meal" (KSA 72:7, as found in Magen Avraham OC 242:1 citing Tikunei
Shabbat).
There is no actual requirement to eat fish on Shabbat. Rather, fish is
repeatedly cited by our rabbis as a food which makes the Shabbat a delight.
Even so, many original and profound ideas
have been propounded which draw a more profound connection between fish and
Shabbat. Here is an approach which incorporates some of these ideas:
In another column, we gave one
explanation why fish do not require ritual slaughter. The basic reason is
that the slaughter of the animal, cutting it off suddenly from the air of
this world, is symbolic of the need for the Jew to be willing to completely
slaughter his bestial nature, to "choke off" his subordination to material
desires. This is a prerequisite for the next stage, the elevation of the
material world to holiness, a process which is effected by consuming kosher
meat.
Fish, conversely, are likened by the
Zohar to the completely righteous, the Roshei Yeshiva. These individuals
don't need to separate themselves from their material environment because
they are in a completely different world, the sea of Torah. Just as fish
occupy them- selves with material pursuits in the same way as beasts, but in
a completely altered environment, so the Roshei Yeshiva occupy themselves
with these in the way of other people, but their eating and drinking are
soaked in the concepts and the holiness of the Torah (See TT Shemini 5762).
However, on Shabbat all Jews obtain a
neshama yeteira, an "extra soul", which enables them to enjoy material
pursuits in holiness, without being drawn into coarse bestiality. This is
why bodily delights are a special mitzva on Shabbat. In other words, on
Shabbat all Jews are able to attain the special level of the "Roshei
Yeshiva" who are not spiritually compromised by their material endeavors.
This special level is symbolized by fish, which do not require slaughter to
separate them from the world; it is enough to gather them up from the water.
This idea is closely bound up with
another common motif of fish. Fish are considered to be free of the "evil
eye". (See Rashi on Bereshit 48:16.) The concept of the "evil eye" in brief
is that we should try not to flaunt our good fortune because this will
attract negative elements. This concept is basic and intuitive on the
material level; a person who shows off his wealth, and particularly one who
shows off his generosity, is likely to attract many unscrupulous people who
will try to benefit from his largesse.
This consideration is very important in
our environment, in which good and bad, light and darkness, are intermixed.
Our efforts to do and display good are always in danger of nourishing the
forces of evil; the remedy for this problem is modesty.
But the sea represents a world where this
admixture is not present, an environment of pure loving kindness. In such an
environment there is no evil eye, and there is no reason to hide or limit
good fortune.
“Meaning in Mitzvot” is now undergoing
intensive editing; which will be followed IYH by printing. With the help of
loyal supporters, we hope to have the book on the shelves by Rosh HaShana.
If you would be interested in helping with publication, please contact Rabbi
Meir about making a dedication or subscription (advance purchase): email
mail@asherandattara.com, fax 02-642-3141.
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
MISC section - contents:
1. Vebbe Rebbe
2. Rite and Reason
3. Words of Wisdom; Words of Wit
4. Candle by Day
5. Eldad and Meidad
6. Torah from Nature
7. From Aloh Naaleh
8. From the desk of the director
[1] 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...
Q Can a minor (katan) do mitzvot and make
berachot to be motzi (on behalf of) an adult (gadol)?
A We will start with the explicit
Talmudic sources on what a katan can and cannot do and then proceed to fill
in the gaps in between.
The mishna in Rosh Hashana (29a) says
that one who is not obligated in a mitzva cannot fulfill the mitzva on
behalf of one who is obligated. One example it gives is that a katan cannot
blow shofar on behalf of adults. However, the gemara in Berachot (20a)
states that a katan can recite Birkat Hamazon on behalf of a gadol if the
gadol ate only enough to be obligated mid'rabbanan (rabbinically) in Birkat
Hamazon. In such a case, he who is obligated mid'rabbanan (because of his
age) can be motzi another who is obligated mid'rabbanan (because of the
amount he ate) (ibid.).
What happens if the child also ate a
relatively small amount, so that his obligation is not mid'oraita (by Torah
law) for two reasons (age, quantity) while the adult is missing only one
element in order to be obligated mid'oraita? A similar question is whether a
katan can fulfill a rabbinic mitzva on behalf of a gadol. The Ran (10a to
Shabbat) cites the Ba'al Ha'itur that a katan who is old enough to be
trained in mitzvot can light the Chanuka candles on behalf of a gadol. The
apparent logic is that all who are obligated rabbinically are, for all
intents and purposes, on the same level of obligation, no matter how many
reasons there are for there not being a Torah obligation. The Shulchan Aruch
(Orach Chayim 675:3) brings two opinions on the matter but sides with the
opinion that a minor cannot be motzi an adult (see ibid. 689:2).
However, in the case of Birkat Hamazon,
there is more reason to say that a katan can be motzi a gadol when both ate
a small amount. One who already fulfilled his mitzva can still be motzi one
who has not (Rosh Hashana 29a). This is because one does not have to be
presently obligated in a mitzva in order to be motzi one who is now
obligated. The fact that he is a person to whom the obligation is pertinent,
combined with the responsibility to help one's fellow Jew fulfill his
obligation, make him considered one who is commanded in the mitzva. There is
logic to say that since the child can eat a satiating meal and be obligated
in Birkat Hamazon on the level of a single d'rabbanan, that level of
obligation applies to him, and he can be motzi an adult (Magen Avraham
689:4). Despite this idea, the Mishna Berura rules that one should avoid
having a katan be motzi a gadol in Birkat Hamazon if they both ate the same
amount (186:7).
It is noteworthy that, regarding the
proper procedure, there are differences between different berachot and
mitzvot, and we will mention just a few. One cannot make a beracha on behalf
of another in regard to food unless the one who is making the beracha is
making it for himself at the same time (Shulchan Aruch, OC 167:19, regarding
beracha rishona; ibid. 197:4 and Mishna Berura ad loc. regarding beracha
acharona). It is proper for one to be yotzei with another only if they are
joining together to start the meal (ibid. 167:11), they are making a zimun,
or one does not know how to bentch himself (ibid. 193:1).
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 eretzhem@netvision.net.il
with the message: Join Hemdatya –Please leave the subject blank. Ask the
Vebbe Rebbe is partially funded by the Jewish Agency for Israel
[2] Rite and Reason by Shmuel Pinchas Gelard
Some Chassidim are particular to recite Kiddush on Shabbos day using liquor
rather than wine.
Reason: They follow the view that the
day-Kiddush is only recited as an acknowledgment of Shabbat. Therefore, they
recite Kiddush over liquor which to many is preferable to wine.
An allusion to this practice is that on
the day-Kiddush we say, Vayanach bayom hashevi’i - “And He rested on the
seventh day” (Shemot 20:10). From what [work] did He cease on Shabbat? From
speaking, as the pasuk (Tehilim 33:6) states: Bi-d’var Hashem shamayim
na’asu - “By the word of Hashem the heavens were made”. Hence, we recited
the bracha “Shehakol niheyeh bi-d’varo”, His word, which is said on liquor,
adjacent to the word va-yanach, “and He rested.” This symbolically implies,
“He rested from His word.”
Reason: There is also a Kabbalistic
reason for reciting Kiddush on liquor in the morning Kiddush.
Ed. notes:
It continually fascinates me to find customs that indicate a preference to a
practice that I would have thought should be exactly the opposite. I would
have said: “Of course wine is preferable. What kind of question!” And yet,
here you see a minhag to the contrary.
There is another issue that comes to the fore when the topic of using liquor
for Shabbat day-Kiddush is broached. And that is the size of the Kiddush
cup. Many hold that a R’VI’IT is required, regardless of what beverage is
used for Kiddush. Those who use whiskey, or even liqueurs, for Kiddush, tend
to use a small glass. There are differing opinions on this issue, but we can
say that the use of a small glass, being approved by only some authorities,
is not an ideal. The topic requires further attention, which it will IY”H
(and B”N) get in future issues of TT. [PC]
[3] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
The Chafetz Chayim was very insistent that the sermons of itinerant maggidim
should not emphasize the punishment involved for sinning. Instead, he would
have them stress the importance and beauty of the mitzvot, along with the
bounty from Hashem for those who obey them. “The Jews of our times”, he
would say, “are so oppressed and persecuted, suffer such great want, and
find their suffering increasing so intensely from day to day, that there is
no reason to add more woes to those they already suffer.”
Before World War II, a poor European rav found himself stranded in a town in
the United States. Nor knowing whom to approach, he decided to appeal to the
rabbi of the town. He went over to the shul, and was told that the rabbi
only received visitors during his office hours, twice a week. Not having any
choice, the rav waited until the rabbi’s next office hours and presented his
problem to the rabbi. The rabbi gave him a donation and wished him well. As
they were talking, the rabbi asked the rav for a D’var Torah.
The rav agreed and began: “In the Grace
After Meals, we thank Hashem for supporting us ‘each day and each time and
each hour’. I always wondered what the reason was for this threefold
repetition. Now it’s perfectly clear to me. We thank Hashem for helping us
at all times, each day and every hour, and not only during office hours.”
[4] Candle by Day
Our capabilities can be fully realized only if we admit our limitations,
which, after all, are the the boundaries of our capabilities. - From A
Candle by Day by Rabbi Shraga Silverstein
[5] ELDAD and MEIDAD
Among the 70 elders, it was these two who behaved most humbly, not thinking
themselves worthy of distinction. G-d rewarded that in several ways. There
prophecy was not drawn from Moshe, but rather came from HaShem. It was a
more powerful and lasting power of NEVU’AH. They are the only two of the 70
we know by name. They went into Eretz Yisrael; the others didn’t. The
outlived Yehoshua.
[6] MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA
• Rhinoceros
There are five species of rhinos — two African and three Asian. The African
species are the white and black rhinos. Both species have two horns. Asian
rhinos include the Indian and the Javan, each with one horn, and the
Sumatran, which has two.
The white rhino is the second largest land mammal next to the elephant. The
five species range in weight from 750 pounds to 8,000 pounds and stand
anywhere from four and a half to six feet tall.
Rhinos are endangered. They number only... Black: 2400, White: 7500,
Sumatran: 400, Javan: fewer than 100, and Indian: more than 2,000.
Biologists estimate that wild rhinos live up to 35 years. In captivity, a
rhino may live 40 years.
Rhinos are found in parts of Africa and Asia, from savannas to dense forests
in tropical and subtropical regions.
Rhinos are herbivores, (plant eaters). White rhinos, with their
square-shaped
lips, are ideally suited to graze
on grass. Other rhinos prefer to eat the foliage of trees or bushes.
As solitary creatures, both male and female rhinos
establish territories.
Rhinos have very poor vision, excellent hearing helped by large "focusable"
ears, but rely most heavily on smell.
After mating, the pair go their separate ways. A calf is born 14 to 18
months later. Although they nurse for a year, calves are able to begin
eating vegetation one week after birth.
A rhino's horn is not a true horn that is attached to the skull. It grows
from the skin and is made up of keratin, the same protein fibers that make
up our fingernails and hair.
Rhinos use their horns in battles with each other for territory or for
females, and as a defense against lions, tigers and hyenas. They also use
their horns to shovel the ground.
Rhinos rank among the most endangered species on Earth. Valued for their
horns, they face a serious threat from poaching. Some cultures believe that
the powdered rhino horn will cure everything from fever to food poisoning
and will enhance sexual stamina.
Black rhinos have a prehensile lip that is used much like a finger to select
and pick the leaves and twigs they prefer.
The word rhinoceros comes from the Greek rhino (nose) and ceros (horn). This
par- allels the Hebrew word for rhino, namely KARNAF, a contraction of KEREN
(horn) and AF (nose).
[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
When Yitro was about to return to Midyan, Moshe Rabbenu implored him to stay
with Bnei Yisrael as they prepared to enter Eretz Yisrael. Prompted by a
number of textual difficulties, the Kli Yakar explains the dialogue between
Moshe and Yitro as follows:
Moshe Rabbenu: My dear father-in-law, Yitro, we are on our way to the place
that Hashem has promised us. We have nowhere else to go, for Eretz Yisrael
is our destiny. You have other alternatives, but we ask you to come along
with us. We will provide you with material wealth, as we all love you (“Chovav”=beloved)
and Hashem has instructed us to be kind to those who have joined our ranks.
Yitro: I appreciate your offer, but I must return to my birthplace. I have
all that I need and I will have a better life back in Midyan.
Moshe Rabbenu: I understand, but don’t forget that Hashem will bestow upon
us spiritual blessings as well, and you will also benefit from them. In
fact, “vehayita lanu le’einayim” (literally, “you will be our eyes”) – your
progeny will serve in the Sanhedrin that sits in the Lishkat Hagazit of the
Beit Hamikdash; your descendants will be included among the future spiritual
leaders of the Jewish people.
It is this last argument which convinces Yitro to go to Eretz Yisrael. As
the Kli Yakar points out, not only did Yitro have the opportunity to lead a
comfortable life in Midyan, but he also felt an obligation to bring others
in the “old country” to recognize Hashem. Nonetheless, the possibility for
spiritual growth that awaited him and his family in Eretz Yisrael outweighed
all other considerations.
Just as Moshe Rabbenu learned important lessons from Yitro, we too should do
the same.
Rabbi Aharon Angstreich, Yerushalayim
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the
Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat
Ha'Shavuah
[8] Divrei Menachem
Parshat Beha'alotcha revisits the ornate, gold Menora that stood in the
outer chamber of the Mishkan. Thus it would be visible and provide
inspiration to all that beheld it. More- over, it would also symbolize that
the Aron Hakodesh, hidden behind the Parochet in the Kodesh Kodoshim, did
not require light - for it was its own light.
It has been said that the purest olive oil that fed the flames of the Menora
indicated purity of intellectual achievement, while the nearby Shul- chan
with the Showbread symbolized material prosperity. The Parochet was
equidistant from both vessels, suggesting that both our spiritual and
temporal lives be equally governed by the same set of Torah values.
In this light the Sforno taught that the inward direction of the outer
flames of the Menora towards the central stem teaches that all intellectual
striving must be directed towards the higher Cause. And Rabbi Gedalia Schorr
insightfully observed that these man-made flames are like the light of our
Oral Tradition contribut- ing to and disseminating the Inner Light of the
Written Torah.
Aaron is now to kindle this Menora, says Rashi, "as compensation for the
tribe of Levi's lack of involvement in the dedication of the Mishkan." Aaron
is to be involved with the mundane process of cleaning and preparing the
lamps. In effect, notes the Ohr Hachaim, Aaron is teaching us that this is
how we build a new Menora every day.
Shabbat Shalom,
Menachem Persoff
SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman
intended to increase the knowledge, interest, and
anticipation of the reader, thereby hasteningthe realization of our hopes
and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
One More on Bikurim
"The flute was played before them (the procession of farmers bringing
Bikurim) until they drew near to Jerusalem. When they drew near to
Jerusalem, they sent messengers before them (to inform the Mikdash
authorities of their arrival) and in the meantime, they decorated their
Bikurim. The Pachot and the Seganim - the "leaders of Israel" and the "most
important Kohanim" and the treasurers went out to meet them. According to
the rank of those who came in, they used to go forth..." The Yerushalmi
indignantly asks, "And are there great and small in Israel? Rather we should
say that it depended on the number of those entering Jerusalem. If there
were many entrants, many Mikdash officials came to meet them; if there were
few entrants, then fewer Mikdash officials came to greet them." After all,
the Yerushalmi democratically asserts, "Everyone in Israel is important and
all Israel are descendents of kings…" As the colorful parade of thousands of
jubilant farmers entered Jerusalem, they sang, "Our feet are standing within
your gates O Jerusalem (Tehilim 122) The Mishna continues, "And all the
craftsmen of Jerusalem would rise before them and greet them, 'Brethren of
such and such place, come in peace". The Bartenura explains, "Ordinarily,
craftsmen at work are not required to rise before Talmidei Chachamim, so
that they should not be dis- turbed in their work. Nevertheless, (according
to R. Yose ben Abin) they were obligated to rise before the
Bikurim-bearering farmers, because a Mitzva is beloved when it is being
performed". The Rambam points out that the farmers constituted a Tzibur - a
"community" - and the honor due to a community supersedes any other
considerations.
"The flute played before them until they
arrived at Har Habayit - the Temple Mount." Until the Bikurim-bearing
farmers reached Har Habayit, they were not required to carry their Bikurim
personally. But upon entering the Azara, each person took his basket and
placed it on his shoulder. The Mishna continues; "When they reached Har
Habayit, even King Agrippa would take his basket (of Bikurim) and place it
on his shoulder and proceed to the Azara." When the procession "reached Har
Habayit, the Leviyim, (with musical accompaniment), burst into song; "Halleluyah.
Praise G-d in His Sanctuary; Praise G-d in the firmament of His power…" (Tehilim
150). When they entered the Azara, the Leviyim sang. "I will extol Thee O
Lord, for you have raised me up and you have not allowed my enemies to
rejoice over me" (Tehilim 30). The farmers did not neglect to bring
sacrificial animals for Olot and Shelamim.
The Rambam comments: "The farmer enters
the Azara and reads the Bikurim declaration while the basket is still on his
shoulder; 'I profess this day before the Lord your G-d that I have come into
the land that the Lord swore unto our forefathers to give us.'" (Hilchot
Bikurim 3:12). This pasuk was the introduc- tion to the retrospective
proclamation of the farmer as he presented his Bikurim to the kohein. The
Rambam continues, "He lowers the basket from his shoulder and holds it by
its rim. And then the Kohein puts his hand underneath (the basket) and
(together, the farmer and the kohein) 'wave' it (up, down and in all four
directions)". Then the farmer continued reading, "An Aramean (Lavan) tried
to destroy my father (Ya'akov)..." He reads through the entire declaration -
(Devarim 26:5-10) which is a condensation of the national historical origin
of Am Yisrael. After escaping from Lavan, Ya'akov "went down to Egypt and
there became a nation, great, strong and numerous." But the Egyptians
enslaved us and we cried out to G-d. "G-d heard our cry and took us out of
Egypt with a strong hand and an outstretched arm. He brought us to this
place and he gave us this land, a land flowing with milk and honey." (The
translation, cited above is the Midrashic rendition of the Sifri, familiar
to us from the Hagada.) The farmer concluded, "And now, behold, I have
brought the first fruit of the ground that you have given me O Lord." The
Mishna reads; "Originally, all those who could read (the prescribed words of
the Bikurim declaration) would read them, and for those who could not, the
kohanim would recite it together with them." First the kohein read and then
the farmer. But those who were unable to read the declaration without help
were embarrassed and refrained from bringing their Bikurim. The Sages then
ordained that even those who could read the words of the declaration on
their own without help, would also repeat the words of the declaration
(after the kohein). This "reform" was not simply a "concession to the
ignorant masses". There was a solid halachic basis for this innovation.
Rambam explains; "When there came a time when not everybody was conversant
with the Holy Language… they had everyone repeat the words of the
declaration after the kohein, so that no one should be embarrassed. They
agreed (to this change) because the Torah says, "They shall answer and
say..." There is no answering unless others speak first."
"And you shall come to the kohein that
will be in those days." Unlike Teruma (kohen’s due) which could be given to
any kohein and not necessarily in Jerusalem, Bikurim could be presented only
to the kohanim serving at that particular time in the Beit HaMikdash. Many
Olei Regel (pilgrims) brought their Bikurim on Shavu'ot (and on Sukkot)
instead of waiting for their Ma'amad, thus saving themselves an extra trip.
Many utilized the opportunity to bring their Ma'asrot, and other "gifts" to
the Beit HaMikdash as well. Tuvia (from the Apocrypha) "went often to
Jerusalem… having the first fruits and the tithes and the Reishit HaGeiz
(first sheared wool, one of the gifts given to a kohein) and I gave them at
the Altar to the kohanim, the sons of Aaron" (Tuvia 1:6,7). The kohanim were
permitted to eat Bikurim anywhere in Jerusalem. First, they would recite the
Beracha over the fruit and then, "Boruch… Asher Kid'shanu Bikdushato Shel
Aharon V’tzivanu Le'echol Bikurim." - "…Who has sanctified us with the
holiness of Aaron and has commanded us to eat Bikurim."
When the farmer finished his declaration,
he placed his Bikurim by the southwestern corner of the Mizbei'ach. "He then
bowed down and departed." He was required to spend the night in Jerusalem
but the next day, he could return home. The Torah says, "'And you shall
rejoice in all the good.' The Bikurim declaration is not read except during
the time of rejoicing. And when is that? From Shavu'ot until Sukkot. "While
farmers could bring Bikurim until Chanuka, nevertheless, after Sukkot, the
declaration was not recited. The period of celebration, of national
exultation, was during that time when the people rejoiced, as they harvested
and gathered the produce from their fruitful fields, vineyards and orchards.
The Orach Chayim HaKadosh, famed Mekubal and Parshan, taught that the
central message of Bikurim is that the only true reason to rejoice is when a
Yisrael is privileged to live in Eretz Yisrael!
Catriel Sugarman gives illustrated
lectures on the Beit Hamikdash and related topics. He can be reached at (02)
652-7531 or by email at acatriel@netvision.net.il. Catriel is in the process
of writing a book entitled:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the
Temple and the Divine Service.
Towards Better Davening and Torah Reading
Column #72. Contents of this weekly column are (mostly) 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.
All right. What’s this B’HA-A’LO-T’CHA business at the bottom of every page?
Obviously, it’s the name of this week’s sedra, but let’s us it to review two
or three things about pronunciation.
First of all, the BET with a SH’VA (NA) at the beginning of the word is not
considered its own syllable, but is “linked” to the HA syllable. In other
words, the first syllable of the name of this week’s sedra is B’HA. That’s
why we write it with an apostrophe, rather than a dash. B’HA, not B-HA.
Next. The AYIN has a CHATAF-PATACH under it. That gives the AYIN a very
short vowel sound, not as full as a PATACH. The CHATAF-vowels are considered
like SH’VA NAs, so A (the AYIN with the CHATAF-PATACH) is no more its own
syllable than the B’ was. The A is linked to the LO syllable and is written
here as A’LO. Not A-LO. But a very short “A” sound, like the O in HOT, but
shorter, clipped. A’LO.
Next. The LAMED is voweled with a CHOLOM (CHASEIR, meaning without a VAV and
DOT over it - just the DOT). The TAV with a SH’VA that follows the LAMED is
not part of the LAMED’s syllable. And that also means that the SH’VA under
the TAV is not NACH, but NA. As such, if belongs to the following syllable,
not the previous one. So the third syllable is T’CHA (or S’CHA in the
Ashkenazit pronunciation).
The three syllables that make up the “cumbersome” name of this week’s sedra
are B’HA, A’LO, and T’CHA. For the purpose of our notation, the syllables
are separated by dashes. B’HA-A’LO-T’CHA.
What’s missing from this way of writing the word is an indication of the
syllable to be accented. The word is MILRA, accented on the last syllable.
If we use lowercase letters for the unaccented syllable(s), and uppercase
letters for the accented syllable, we get b’ha-a’lo-T’CHA as the full
transliteration of the name of this week’s sedra.
Don’t worry. SH’LACH is easier.
On another issue that came up in the last few weeks - about NETILAT YADAYIM...
First we wrote that one should be careful to finish the bracha before the
hands are completely dry.
Let’s back up a step.
Ideally, brachot for mitzvot (and foods, too) should be recited immediately
before performance of the mitzva. ...LISHMO’A KOL SHOFAR, then start blowing
the Shofar. ...AL MIKRA MEGILA, then begin reading the Megila. Mezuza ready.
In place. Hammer in hand. Nails in position. BRACHA, then TAP, TAP, TAP, TAP
- Mezuza affixed. After the BRACHA. BRACHA right before performance of the
mitzva. MOTZI-MATZA - two brachot on matza at the Seder table, matza in
mouth, bite, chew, swallow.
Get the point?
For some mitzvot - for various reasons - we don’t say the bracha first.
NETILAT YADAYIM is one of them. Hands are dirty - physically & spiritually.
Wash then first. Cup. R-L-R-L-R-L or R-R & L-L. Mitzva has begun, but it is
not yet completed. Hands are still wet. Good. At least the bracha can be
said before the mitzva is completed. Hence, bracha completed before hands
are dry.
That’s where we started. One TT reader suggested that better than saying
bracha while drying hands is to say bracha after washing and before drying
hands. Wash. Raise hands, shake off excess water. Pick up towel. BRACHA. Now
dry hands. The more I ask around about this, the more I’m convinced that
this is the preferred procedure for NETILAT YADAYIM.
Now a reader emails about the NETZIV (Haamek Davar) on D’varim 31:3. Next
week, IY”H.
Parsha Pix
The Menora in the upper-right corner is the one referred to in the beginning
of the sedra, on the P'SHAT level, the one from the Mishkan (Mikdash).
Ramban and others see also, on a REMEZ level, an allusioning to the kohanim
(Bnei Chashmona’im) of over 1100 years later, who rededicated the Beit
HaMikdash and rekindled the Menora. To commem- orate the Chanuka miracles,
we light the menora-like Chanukiya (to the left of the Menora in the PP).
The lamb labeled 2 stands for Pesach Sheni, one of the themes of this sedra.
Above the lamb is a razor blade, reminding us of part of the ceremony that
separated the Leviyim from the rest of the people. They were to shave all
the hair off their bodies.
Upper-left are the silver trumpets commanded to be made, and used in times
of troubles, and festive occasions as well. See the Sedra Summary for
further details.
Next row down, "reading" right to left, you have: when the cloud lifts, that
is a sign to travel. Hence the green light.
The next row pictures the result of the Cloud's lifting and the go-ahead for
traveling: The four flag-camps are marching in the direction of the arrow.
Bottom row, left, is an Aron Kodesh. We borrow the p'sukim from this sedra
to recite with the opening and closing of the Ark in shul.
The smiling watermelon in the thought bubble is a reference to Bamidbar
11:5, one of the people's black moments, when they complained to G-d about
the manna, by "remembering fondly" the “wonderful foods of Egypt”.
To the right is the quail that fell in such abundance, but was no blessing.
The snowflake is a reminder of Miriam's punishment for Lashon HaRa.
The eyes are Yitro. That’s what Moshe wanted him to be for us on our
journeys.
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 presented for call-in solution on Torah Tidbits
Audio (Arutz-7, Thursday night). The best solution set submitted each week
(there isn't always a best) wins a double prize a CD from Noam Productions
and/or a gift (game, puzzle, book, etc.) from Big Deal
Last issue’s (SHAVUOT-NASO) TTriddles:
[1] Aramaic-Hebrew swaps between thetwo classes of homeotherms
[2] 2-word phrase that simulates Levi's inheritance to his three sons
[3] Couldn't find him? He's here this week 14 times
[4] Avraham-Elimelech connections: person, condition, two-word phrase
[5] Moshe, Yehoshua, Golyat, M'fivoshet, Ovadyahu, and whom?
[6] Hold-over TTriddle from the past two weeks:This TTriddle does not have
anything to do with Pasrshat HaShavua. What do the followingdates have in
common: 13.2, 28.6, and 8.7?
And the envelope please...
[1] First of all, a homeotherm is an animal whose body can regulate a
constant temperature, more or less independent of the environment. Also
called warm blooded. Only two classes of animals are warm-blooded: mammals
and birds. Aramaic-Hebrew swap refers to the Hebrew from the Torah and
Targum Onkeles. The first swap is a bull, PAR BEN BAKAR in Hebrew.
Definitely a mammal. In Aramaic, a bull is TOR, which in Hebrew is a kind of
dove, definitely a bird. The second swap, in the other direction is TOR in
the Hebrew, which is a bird, is SHAFNINA in Targum. That word is like SHAFAN,
a rabbit in modern Hebrew, or some other mammal. And, a goat in Aramaic is
TZ’FIR, which is a bit like TZIPOR, bird.
[2] ZOT AVODAT... is a phrase that appears four times in the Torah (whole
Tanach, even). Once in Bamidbar, thrice in Naso. It is used once each for
each son of Levi, and a second time for Gershon. That’s a double portion for
the B’CHOR. So the phrase “simulates” the inheritance from Levi.
[3] The name MANO’ACH (father of Shimshon) appears 14 times in the haftara
of Naso. (Interesting that the name of Shimshon’s mother does not appear.)
The TTriddle is complete only if you realize that it was the dove that
No’ach sent from the TEIVA who could not find MANO’ACH...
[4] Mistake in the presentation of this TTriddle. ELIMELECH (from Megilat
Ruth) was intended, not Avimelech. The connections are: Person - LOT,
Avraham’s nephew and the ancestor of Elimelech’s daughter-in-law RUTH.
Condition: Famine. Two-word phrase: HU V’ISHTO, he and his wife. This is
where this TTriddle started - from the discovery that the words HU V’ISHTO
only appears in Tanach twice. Sur- prising. Just with Avraham and Elimelech,
when each was leaving Eretz Yisrael because of a famine.
[5] The phrase VAYIPOL AL PANAV, and he fell on his face, occurs in Tanach
five times: Moshe, Yehoshua, Golyat (strange member of the group; the only
one who actually fell on his face rather than bowed on the ground),
M’fivoshet, and Ovadyahu. The phrase VATIPOL AL PANEHA, and she fell on her
face, is used only once, for RUTH.
One of the solvers went with Yechezkeil HaNavi, who said, “And I fell on my
face”. That’s from the haftara of Shavuot and a reasonable answer, but Ruth
fits the structure of the phrase better.
[6] And here is the answer to the twice-postponed TTriddle. What made it
particularly difficult is that it wasn’t connected to Parshat HaShavua.
Three dates were given. 13.2 is not February 13th. Those who read the
various tidbits on the Calendar know well the oppostition to using numbers
for the secular months. The Torah says that Nissan is the first month. The
months are numbered from there. Several places in Tanach teach us the
matchups between the numbers and the names of the Jewish months. So the
dates in the TTriddle are the 13th of Iyar, the 28th of Elul (28.6), and the
8th of Tishrei. Here’s your last chance to find a common feature of these
three dates. If you continue reading, you will be given the answer. Stop
here if you want to come up with the answer on your own.
These are the only three days of the year (this is hopefully correct and
accurate) that we say Tachanun at Mincha and not on the following morning.
The general rule for Tachanun is NOT to say Tachanun at the Mincha before a
day when there is no Tachanun... with the exception of Pesach Sheni, Erev
Rosh HaShana, and Erev Yom Kippur. these are the three days when we don’t
say Tachanun but we do say it at Mincha of the previous day.
This week's TTriddles:
[1] If Paul Revere and Dizzy Gillespie were Jewish, and from the same time
(and a few other things),what might they have had in common?
[2] N'GID 79 & 47
[3] 28 back and 27 forward
[4] Said thrice, twice, or once on Shabbat, it carries a Shabbat instruction
to some weekdays too.
[5] It's a simple matter of crossing Six Days - when?
Around the Israel Center
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse
the political or halachic opinions of its advertisers, nor do we guarantee
the quality of their service. Nor do we endorse any party or candidate.
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. Yitzhak Fund, Esq. • Rabbi
Emanuel Quint Chairpersons , Ita Rochel, Administrator
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 -Coming soon; Wednesday is Fleishig Day!
The Arnold Abroms Memorial Lending Library: Hours - SUN., MON & WED: 10-5,
TUES: - 10-4; THURS: 1-3,MON & WED eve.: 5-8pm
Yankel Winet z”l Torah Tape Libraries including the Israel Center Torah Tape
Library and the Aish HaTorah Tape Library at the Center• Sunday,
11:00am-1:00pm, 3:00-5:00pm; Monday - Wednesday, 10:00am-1:00pm
Join 100,000 Jews in reciting the Prayer for IDF soldiers daily and help
raise funds to benefit our Israeli soldiers. Buy Tefila L'chayalei Tzahal
cards (for yourself, family, and friends) for 5NIS each and be a part of
this mitzva! All proceeds benefit injured and needy soldiers. Cards are
available at the Israel Center - just ask for them at the front desk
ANNOUNCEMENT • to all community organizations in Jerusalem • To help avoid
clashes of major events among different organizations, please callIta Rochel
at the Israel Center, (02) 566-7787, ext. 204
NCSY Summer 2003 Camps
IMAGINE:13 glorious days living, learning, dancing, swimming, camping,
hiking
WHO? 6-11 graders - boys/girlsSeparate campuses
WHEN? Wednesday thru Tuesday, July 2-15
WHERE? Keshet, Ramat HaGolan
WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach,
sports, overnights... and more
Safety precautions and proceduresper Ministry of Education andChevra
L’Haganat HaTeva • For more information and registration,call Ahuva
02-5667787, ext. 242
Torah Tidbits are available on the internet on the OU’s website www.ou.org/torah/tt.
You can download all of it at once or whatever sections you want. Palm
version too.
The OU Israel Center on the internet! Torah Tidbits has been on the internet
for a few years. Its pages are part of the OU’s website, and can be found at
www.ou.org/torah/tt; We are pleased to announce the newest addition to the
OU website The OU Israel Center; This new site is part of the OU’s website
too.You can access them at www.ou.org/israel/ic; Please note: You can go
from the Torah Tidbits site to the Israel Center site and vice versa. You
can go from either Israel Center site to the OU’s homepage and vice versa.
Here’s your assignment, should you choose to accept it. Check out the OU
Israel Center’s website. Check out the Torah Tidbits website. And check out
the OU’s main site (www.ou.org) where you can explore the many facets of OU
activities and programs,access dozens of Torah shiurim and sites, Kashrut,
audio, video... and much more.
If you are a member of the Israel Center...Thank you; If you were a member
and your membership lapsed...Please renew; If you’ve never been a
member...Please join
Yearly membership is 225NIS (family included); LIFE MEMBERSHIP - $500
(payments poss.) • Membership includes lower rates for all Israel Center
programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox
Union’s popular quarterly magazine - You can cut and send this form to us
atP.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the
details and arrange credit card payment by phone or email to trochel@netvision.net.il;
Special note to TT readers who do not regularly participate in Israel Center
activities (or never): You actually do participate in an Israel Center
activity... called: Torah Tidbits; Many people feel that just for Torah
Tidbits alone, it’s “worth it” to become members of the Israel Center.We
hope you feel that way too.
NESTO •Native English Speaking Teen
Olim
Thanks to all the freshmen who joined us a couple of weeks ago! We will
begin a regular freshman NESTO activity IY"H at the beginning of next year.
Meanwhile, we will keep you posted!
Junior NESTOers - for all of you who have not yet applied for camp Dror-NCSY
and would like to - please do as soon as possible. Registration will be
closing very soon.
On June 21st, Shabbat Parshat Shlach, we will be having a Shabbaton in Efrat!
For more information, check your e-mail! To sign up- call Mimi 058-358842
The Senior NESTO end-of-year banquet is on June 24th and the Junior NESTO
goodbye banquet is on the 25th - make sure you can make it! This is one
evening you don't want to miss!
After listening to Bnei Yisroel's complaints of the "good old days" in
Egypt, with the ample fish and the cucumbers, Moshe Rabeinu almost loses
control. He then turns to Hashem. Hashem responds by ordering the gathering
of 70 elders and then they - the people of Israel should sanctify themselves
for the next day - when they shall receive their requested meat. The
statement - V'ATZALTI MIN H'RUACH ASHER ALECHA V'SAMTI ALEIHEM (11:17)
doesn't seem to belong here. The misplacement teaches us something about the
psychology of a human being. A person makes demands. He complaints,
criticizes, murmurs and feels a lusting for meat. He believes that if only
he could get that piece of flesh, everything would be all right, all
problems would be solved. But in reality are all problems solved with the
resolution of economic issues? Even a person, who has all the money in the
world and everything he desires, can still feel uneasy and overcome by
anxiety. "Meat" is not the answer to the human condition that Bnei Yisroel
were in. the basic hunger, the fundamental yearning of the human beings is:
K'AYAL TAAROG AL AFIKEI MAYIM, KEIN NAFSHI TAAROG ELEICHA ELOKIM" Bnei
Yisrael's criticism and complaints express frustration and their superficial
need for meat. Hashem gives them meat, knowing that what will really help
them is: V'ATZALTI MIN HARUACH ASEHR ALAYICH V'SAMTI ALHEIM More
spirituality!
And on that note, we would like to wish everyone a Shabbat filled with
chulent and meat as well as Kedusha and food for the neshama. That's all
from us for now,
Shabbat Shalom
Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center
tiyulim. And, to help you - whether you live in Israel or are visiting -
plan private tiyulim and make in-Israel travel arrangements. We will be
happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and
Thursdays. Call Rochel at The Travel Desk of the Israel Center, 566-7787
ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
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 Rochel 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!
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.
Israel Center In-House Shabbaton • Shabbat Parshat Korach, M'vorchim Chodesh
Tammuz, FRI-Shabbat, June 27-28 • Special Shabbat guests: Rabbi Abba &
Ruthie Engelberg; Additional shiurim by Rabbi E. Quint and Phil plus Divrei
Torah, oral tidbits, great food, new & old friends,and...Shabbat morning
Carlebach-style davening by Chazan Binyamin Munk accompanied by his two
sons; This will be a Shabbaton to remember! • Limited places • Reserve now;
220NIS per person (non-members add 20NIS) • Housing options: You live in the
neighborhood; you are staying at someone who lives in the neighborhood; you
want to stay with someone in the neighborhood (we’ll arrange it); you want
to stay at one of the nearby hotels (extra cost, different options, we’ll
arrange it); We’ll be taking Shabbat early: Mincha 6:05pm sharpCandle
lighting - 6:20pm. Davening, Friday night meal, shiur & oneg; Shabbat day:
pre-davening mini-shiur, davening, kiddush, shiur, second Shabbat meal,
Shabbat rest or extra shiur, shiur, Mincha, Ask-the-Rabbi session, Seuda
Shlishit, Maariv & Havdala
Sunday June 15, 8:00am-6:00pm • Stalagmite Cave, Har Adar (site of major
battles in the '48 and '67 wars), Tel Tzoba (Is this the ancient Modi'in?),
Model of Mishkan at Kibbutz Chofetz Chaim, View of Chirbat Atab (site of
Kiddush HaChodesh?), Burma Road, Tel Azeika, Masreik • Bring lunch (or order
from the Israel Center Cafe); Nice place to eat lunch and relax • Guided by
Era Rapaport; 120NIS members, 130NIS non-members • Schedule subject to
change
Monday, June 30 • Rosh Chodesh Tammuz luncheon, 12:00 noon at the Israel
Center; Guest speaker: Rabbi Emaunel Quint • 50NIS members, 60NIS
non-members • Then...Bus from Israel Center to Yad VaShem: Tour of Yad
Vashem with Rena Quint; 36NIS per person (return transportation not
provided) • Register for the Rosh Chodesh Luncheon, the Tour of Yad VaShem...or
BOTH - call or visit the Travel Desk at the Israel Center
SUN-WED, July 6-9: Summer Siesta at Ha’On • The Kineret beckons to us to go
north to its shores and enjoy the wonder of the B”H bountiful replenished of
the lake. The vacation village guest house of Ha’on is on the Kineret, 4 km.
south of Ein Gev. All the cottages are ground level. All rooms are
air-conditioned and have refrigerator, electric kettle, TV and shower.
Mehadrin supervision all year round of Chief Rabbi Auerbach of Teveria; all
products are Badatz Eda Charedit; meat is “Rav Landau”. Visit graves of the
Tzadikim, separate swimming, Torah lectures, musical entertainment, tour of
the Golan, tour of the Jordan River park, Ostrich farm • Prices are per
person, on H/B basis, double occupancy:
(until June 15): 795NIS - 3 nights; 570NIS - 2 nights; 300NIS - 1 night
(after June 15): 855NIS - 3 nights; 590NIS - 2 nights; 310NIS - 1 night
3rd adult in room - 200NIS per night • hot lunch additional 30NIS
Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her
delicious sweets
Hold this date! Monday, July 21 (morning) • Bread & Tefillin in Yerushalayim;
Visit Angel’s Bakeryand Oter Yisrael Fascinating physical & spiritual food
TRAVEL DESK SPECIALS
For reservations at the hotels listed below or any other Israeli hotels,
please call Rochel directly at the Travel Desk 566 7787, ext. 249. She'll be
happy to accommodate you with any of your requests.
Shulamit Hotel, Haifa (valid June 15-19)
2-night MIDWEEK package: 570NIS per couple, B/B
Park Plaza, Jerusalem (valid June 15-19)
MIDWEEK: 480NIS per couple per night, H/B
Renaissance, Tel Aviv (valid June 15-19)
MIDWEEK: 670NIS per couple per night, H/B
Includes entrance to health club and indoor pool
Inbal, Jerusalem, valid Shabbat, June 20-21
Glatt-Mehadrin, 1150NIS per couple, F/B
Includes entrance to health club and pool
Renaissance, Jerusalem, valid thru June 30
Two-night package: 800NIS per couple, B/B
Includes entrance to health club and indoor & outdoor pool
Grand Beach, Tel Aviv, valid thru June 30
MIDWEEK: 345NIS per couple per night, B/B
Princess, Eilat, valid June 29 - July 3
3-night MIDWEEK package: 2280NIS per couple, H/B
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
The Back Page of TT572
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for
non-mem. Life members, 5NIS (except for programs of/with other
organizations).
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
Mini-report on Leil Shavuot at the Israel Center. Shul set up nicely (thank
you Jonathan and Aharon & Netta). Festive Maariv (thanks Eddie), mini-shiur,
delicious dairy meal (thanks Chaim and crew). Divrei Torah, warm camaraderie
(thanks to everyone at dinner). five shiurim (thank you Rabbis Epstein,
Starr, Abramson, Zitter, and Wolff). Refreshments throughout the evening.
Kotel or Hovevei for Vatikin. What a wonderful Simchat Yom Tov and
preparation for Matan Torah!
FRIDAY
Please note: Until Rosh HaShana we will be having an Early Shabbat Minyan
(if enough people want it)
Mincha will be 15 minutes before PLAG (please be prompt) and Kabbalat
Shabbat and Maariv will be after PLAG.
This week: B'haalotcha (6:02) , Shlach (6:04), Korach (6:05), Chukat (6:05),
Balak (6:04), Pinchas (6:02)...
Shabbat Day
Shabbat Afternoon, 5:00pm; Drinks; Mincha at 6:00pm
Shiur in Pirkei Avot by Rabbi Binyamin Wolff • Rabbi Wolff is our “new kid
on the block”. Giving his first shiur at the Center onLeil Shavuot, he kept
everyone awake and alert at 3:00am with a well-presented shiur on the
special position of Eretz Yisrael in our individual and collective Jewish
hearts.
Motza'ei Shabbat, June 14th, 9:30pm
DISARM THE PLO
Come to an organizing meeting to influence US, EU, Canadian and Israeli
elected officials to stop all military training for the PLO and to disarm
the PLO.
Israel has suffered more than 15,000 Arab terror attacks and almost 800
murdered terror victims since Sep '00.
The vast majority of these attacks were carried out by mainstream PLO armed
forces trained by US security agencies.
The Road Map dictates that the US continue to train PLO armed forces, while
the PLO openly states that it will not fighting Tanzim, Hamas or Islamic
Jihad.
Israel complained to the US that more than 100 US trained PLO terrorists
have used their US training to kill Israelis. Israel's complaints have been
ignored.
Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid
Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara) Gemara Shiur
with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur by Rabbi Hillel Ruvel
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
SUNDAY
N'shei Library • Closed this week
9:30am (women) Mystical Insights into the Months of the Year, Golda
Warhaftig
10:30am (women) Let's Learn Chumash, Tonia Frohwein
11:30am (men & women) Parshat HaShavua, Shprintzee Herskovits
7:30pm Jewish Thought as it emerges from the Torah
with the help of Ramban's Commentary
Now studying: MAN & WOMAN, Rabbi Chaim Eisen
8:00 - 9:30pm • Shalom Bayit Family Workshops • Call: 055 466 552 for more
info.
MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) Excursions into the world of Nevi'im, Mrs. Pearl Borow
10:30am (men & women) Rambam's 13 Principles, Rabbi Zev Leff
11:36am (men & women) After the Burning of the Temple, Dr. Henry Goldblum
11:36am (women) "The Mitzva of Joy from the Ben Ish Hai Anthology"
Discussion, Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women - No obligation for the
first session - Qualified nutritional advisor on hand - NOW on Mondays, from
11:35am Elisheva, 999-6479
Fit Forever: Look & Feel your Best! Exercise class for women of all ages at
the Israel Center - Gentle exercises to improve your flexibility,
circulation, posture, etc. - Breathing and relaxation skills to use every
day - Mondays, 12:45-1:45pm Satisfaction guaranteed! - Further information:
Sura Faecher, 9932524
12:30pm • "Listen to the Song and Prayer", video of lecture by Rabbi Eddie
Abramson
Women's Beit Midrash: MON (and WED) 3:00-5:00pm
Acquire study skills and knowledge crucial to your life as a Jew - join us!
Guided Chavruta study with Pearl Borow; In-Depth study of Chumash B'reishit
with Rashi - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop - Mondays: 5:30-7:30pm with Ruth
Fogelman (628-7359) & Mindy Aber Barad (643-5276)
7:30pm Avrom Silver Jerusalem College for Adults of the OU Israel Center
presents Dr. Avivah Gottlieb Zornberg on Parshat HaShavua (also Wed.10:30am)
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the OU Israel
Center -Dr. Judy Belsky, PhD - Group Facilitator; Join us at our next
bi-weekly meeting - MONDAY, June 23, 8:00-9:30pm
Also in Ramat Beit Shemesh: Meetings resume after the summer. Call
02-999-6686 or 999-6162
TUESDAY
N'SHEI LIBRARY - 10:45-12:45
9:00-10:00am The World of Mishna: Halacha, Hashkafa, and History; Rabbi
Aharon Adler
10:15-11:15am Parshat HaShavua with Rabbi Sholom Gold
Yad Yaakov Center for Jewish Education classes at the Israel Center,
Tuesdays, 9:00-10:30am - Call 051-639-921 for further information
9:00am In-depth study of the weekly Haftara Dr. Hayim Abramson
9:55am Chazal on Angels Dr. Hayim Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
TUE 11:45am Chabad insights into Parshat HaShavua and the Actualia of Our
Time (women only) Raizel Zisk
The Israel Center and the Old City Free Loan Association, 14th year • over
3000 loans granted 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
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values
Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring
your own lunch (the Center Cafe is open) to the library and watch a video of
an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm;
“In Depth Pirkei Avot” by Rabbi Chaim Eisen
June 17, 8:00pm • Who is Abu Mazen? by David Marks
WEDNESDAY
9:30am (men & women) Towards a More Meaningful Davening, Dr. Joel Luber
9:00-10:15am - Contemporary Problems in Jewish Law - Rabbi Macy Gordon
10:30-12:00 noon - Parshat HaShavua - Dr. Avivah Gottlieb Zornberg
The Maurice E. Joseph Jewish Video Resource Center and the Jewish Values
Education Institute of the Israel Center • Lunch & Torah Videotapes; Bring
your own lunch (the Center Cafe is open) to the library and watch a video of
an Israel Center lecture • NO FEE Monday, Tuesday, Wednesday • 12:30-1:30pm
- “The Special Kedusha of E. Yisrael” by Mrs. Pearl Borow
Women's Beit Midrash - Acquire study skills and knowledge crucial to your
life as a Jew - join us! Women in Tanach (see next item) + Guided Chavruta
study with Pearl Borow
3:00pm (men & women) Women in Tanach, Pearl Borow
Options in Aging and the Israel Center are proud to present:
June 18: Improving Intergenerational Relationships with Leah Abramowitz
Wednesday at 5:30pm
Root & Branch Association (in cooperation with the Israel Center); Root &
Branch Lectures • Wednesday, June 18th, 6:30-9:00pm
6:30pm “Where Is The Real Mount Sinai?” by Dr. David Inbar Archaeological,
Biblical, Geographical, Historical, and Mythological Clues - Illustrated
lecture
8:00pm “Jesuits, Jews and Israel” by Mr. Eric Jon Phelps Author,Vatican
Assassins
Breaks between lectures for Q&A and/or refreshments on sale at Israel Center
Cafe
Info: rb@rb.org.il • NIS25 per person (for any and all lectures), members
NIS20, students NIS10
7:30pm (See also SUN) Jewish Philosophy - Road Map to the Prophets -
Rambam's Guide for the Perplexed; Now studying: Rambam's approach to Darchei
Emori and Segula Rabbi Chaim Eisen
8-10pm Aliya Counseling Miriam Bass
THURSDAY
10:30am Into the Depths of T'hilim - Rabbi David J. Derovan
Shmooze while you fold - Divrei Torah, verbal tidbits, Q&A, and... with Phil
- Some time IY"H, sometimes B"N
8:00pm Stories from the Gemara, Reb Yosef Schreiber
THU 8:30pm - The History of Zionism understood through the Teachings of the
Maharal - An AM SEGULA lecture series by Eli Yosef
TORAH TIDBITS AUDIO with Phil Chernofsky • Thursday nights, 10:10-11:00pm on
Arutz-Sheva, 98.7FM and 1539AM, and on Arutz-7’s website,live or archived on
www.israelnationalnews.com
FRIDAY
9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen
Upcoming at the Israel Center
Tuesday, June 24th, 8:00pm - Demonstration & talk about... Beit Midrash for
personal development using Torah text to stretch your spiritual muscles;
basic principles of working on character traits, systematice way of
achieving spiritual goals, character development with Batya Yanniger
Carlebach Concert with Binyamin Munk, Chazan and conductor of the Bnevel
Yeshurun Chior & son • Join us for this special Musical Melave Malka;
Motza’ei Shabbat Parshat Korach, June 28th, 9:30pm • Separate seating; Note:
Chazan Binyamin Munk accompanied by his two sonswill be davening at the
Israel Center on Shabbat morning Parshat Korach, M’vorchim Chodesh Tammuz
On the 10th yahrzeit of the beloved Suvalker Rav; HaGaon HaRav Dovid
Lifshitz zt"l, Rosh Yeshivat Rabbeinu Yitzchak Elchanan, RIETS, Yeshiva
University • Tuesday, July 8, 7:30pm at the Israel Center; Memorial address
by Rabbi Dr. Aaron Rakeffet, Gruss Kollel of Yeshiva U. in Israel;
Reflections by his grandsons Rabbi Ari Waxman and Rabbi Yoseph Kamenetsky •
Men and Women invited • Maariv at the end of the program; Contact number:
(02) 537-1966
Sunday, June 29th • 8:15pm • Interactive family Theater at Gesher Center, 10
King David
Tuesday, July • 8:00 Kabbalah and the Psychology of Consciousness with Dr.
Les Lancaster
OU ISRAEL CENTER Seymour J. Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah
Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY
b'Yisrael are assisted by grants from The Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center
[The
Parshat B'ha-a'lo-t'cha Homepage]
[The TORAH tidbits Homepage] [How to use TORAH tidbits]
[About The OU/NCSY Israel Center] [About TORAH tidbits]
[www.ou.org]
|