SHABBAT PARSHAT CHUKAT
Parshat HaShavua for Chu"l is KORACH
Parshat HaShavua will be out-of-sync for 5 weeks,
until they double up Chukat and Balak
Pirkei Avot: Israel - Fifth perek • Chu”l - Fourth Perek
TT #575 - 28 Sivan 5763 - June 27-28, '03
Halachic Times for Jerusalem
Israel Summer Time
Correct for TT #575 • Ranges are for THU-THU, 3 - 10 Av/July
Candle lighting - 7:14pm (earliest - 6:20pm)
Havdala - 8:33pm (Rabbeinu Tam - 9:05pm) (new adjustment)
Earliest Shacharit 4:39-4:43am
Sunrise - 5:38-5:41pm
Sof Z'man Kri'at Sh'ma - 9:10-9:12am (8:15-8:18am)
Sof Z'man Shacharit - 10:19-10:23am (9:44-9:46am)
Chatzot (halachic noon) - 12:43¼-12:44½pm
Mincha Gedola (earliest Mincha) - 1:19-1:20pm
Plag Mincha - 6:20 - 6:19pm
Sunset - 7:54 - 7:53pm (7:48½-7:47½pm)
Shabbat times for other cities:
Candles (earliest) city Shabbat out
7:31pm (6:23) Raanana 8:31pm
7:29pm (6:21) Beit Shemesh 8:32pm
7:31pm (6:23) Netanya 8:30pm
7:30pm (6:22) Rehovot 8:33pm
7:30pm (6:22) Petach Tikva 8:30pm
7:30pm (6:22) Modi'in area 8:32pm
7:27pm (6:21) Be'er Sheva 8:31pm
7:28pm (6:20) Gush Etzion 8:33pm
7:30pm (6:22) Ginot Shomron 8:30pm
7:13pm (6:20) Maale Adumim 8:30pm
7:22pm (6:22) Tzfat 8:35pm
Jerusalem lights candles 40 minutes before sunset. (Except for those
who don’t follow that custom.) Which sunset? Important question. The
standard practice is to count 40 minutes before “sunset of
elevation”. Jerusalem is a little over 800m above sea level. If one
could see the sun set over a horizon at sea level (which can be done
from some parts of J’lem), it would set about 5 minutes later than
someone watching from sea level, or seeing the sun set beyond
mountains that are approx. the same height as Jerusalem is. Since
the sunset on the same plane is 5 minutes earlier, and for Shabbat
purposes is the sunset we would have to consider because of the
strictness of Shabbat, then J’lem candle lighting time is really
only 35 minutes before “the other” sunset.
All other places at some height above sea level have similar
problems.
Tzfat lights candles 30 minutes before sunset. Parts of Petach Tikva
follow Jerusalem’s practice of 40 minutes, but some neighborhoods do
not.
Some communities calculate Shabbat out at 33 minutes after sunset.
Some use the angle of the sun below the horizon to “end Shabbat”
(8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t
rely on it exclusively. Cross-check times with calendars and charts.
Please report discrepancies to us, so that we can improve our time
table.
Also realize that Sfardim and Ashkenazim often has differences in
minhag.
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...
With the Molad of Tammuz occurring on last Sunday afternoon,
earliest time for Kiddush L’vana according to Minhag Yerushalayim
was Wednesday night, July 2nd.
Those who follow the 7-full-days-after- the-Molad opinion will have
their first op on Sunday night, July 6th.
Those who wait for Motza’ei Shabbat and accept that K.L. can be said
before 7 full days, will say K.L. this Motza’ei Shabbat, July 5th.
There are different opinions as to when to say K.L. based on how
strong the Motza”Sh factor is considered and how strong the 7-day
factor is considered.
Minhag Yerushalayim is 3 days after the Molad, even if you’d only
have to wait two or three days for Motza’ei Shabbat. But other
minhagim give different weight to different factors.
LEAD TIDBIT:
Pondering the Imponderable
The aspect of the Mitzva of Para Aduma and its potion that is used
to purify one who is ritually defiled from contact with a dead body
that is considered its most enigmatic feature is that it “Purifies
the defiled and defiles the pure”. The author of the Sefer HaChinuch
says that he has dared try to explain reasons for many mitzvot, but
he throws his hands up in defeat when it comes to Para Aduma. This
is the mitzva, he says, that Shlomo HaMelech was referring to when
he said, “I said I’ll be wise, but it is distant from me”. This is
the mitzva that G-d told Moshe that He would reveal its secrets and
understanding to Moshe only, and not to anyone else.
Of the many aspects of the mitzva,
the Chinuch says that it is the abovementioned seemingly paradoxical
feature of Para Aduma that defies understanding and explanation.
Notwithstanding the implied
warning of the Chinuch and other sources, we seem to have been
exposed to a variety of bits and pieces in the explanation,
understanding, insights, and analogy department, as far as Para
Aduma is concerned. It’s almost as if the title of ZOT CHUKAT
HATORAH serves as an invitation to try to understand, rather than
being a warning sign not to try.
And, as long as we understand our
human limits to understand things, it can be healthy to share the
various insights gleaned through the length of the Chain of
Tradition.
Here are two ideas to mull over:
There are some medications that
do a wonderful job of curing one inflicted with a certain malady,
but would make someone without that disease quite sick if the person
took the medication. We know, for example, that the atropine
injection that was included in our gas mask kits during the Gulf
War, is highly dangerous for a normal person, but can save the life
of one exposed to certain toxic agents. The potion of the ashes of
the Para Aduma is used in the purifying process of a person who is
T’MEI MEIT, but those who prepare the potion, collect the ashes, and
perform some other tasks related to the Para Aduma, become TAMEI
themselves. (The ritual impurity is not as severe as the 7-day
defilement to a corpse, but the person does become one-day TAMEI.)
And this last parenthetical point, leads to the second idea to be
shared.
A person who becomes Tamei other
than from contact with a dead body, can see to his purification on
his own. He goes to mikva and waits out the period of time of Tum’a.
(Of course, when korbanot are required as part of a TAHARA process,
others are needed to help the individual become TAHOR.) With T’MEI
MEIT, other people are necessary for purification to be achieved.
And some of those that help, become Tamei themselves. Ponder this:
Sometimes, when you help someone out of a ditch, you are going to
get dirty in the process. But you still are supposed to get
involved. A Para Aduma message, perhaps?
Sedra-Stats
39th of 54 sedras; 6th of 10 in Bamidbar
Written on 159.2 lines in a Sefer Torah (rank: 39)
10 Parshiyot; 6 open, 4 closed
87 p'sukim (ranks 43rd)
1245 words (ranks 40th)
4670 letters (ranks 41st)
Smallest sedra in Bamidbar; longish p'sukim (words & letters) -
reflected in the rankings
Fewer p'sukim than Sh'mini, more words, same number of letters.
Chukat is a bit longer.
MITZVOT
Contains 3 of the Torah's 613 mitzvot; all positive
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 - 17 p'sukim - 19:1-17
This whole Aliya plus the following 5 p'sukim deal with the topic of
the PARA ADUMA. (The 22 p'sukim of ch. 19 consti- tute the Maftir
for Shabbat Parshat Para.)
[P>] The mitzva involves taking a cow with reddish hair (even two
black hairs invalidate it), that is blemish-free (i.e. fit for the
Altar) and that has not worn a yoke or carried a burden for people.
(If it carried upon its back something for its own benefit - e.g. a
blanket to keep flies away - it is still acceptable.) Elazar b.
Aharon was in charge of the preparation of this first Para Aduma.
[SDT] "And G-d spoke to Moshe and
Aharon saying... DABEIR (you Moshe, not both of you, DABRU) to the
children of Israel... Only Moshe could tell the people about the
PARA ADUMA, which is an atonement for the Sin of the Golden Calf.
Aharon was too involved in the Golden Calf episode. He didn't tell
this mitzva to the people and he didn't prepare the PARA ADUMA, his
son did. Yet the pasuk tells us that G-d spoke to both Moshe and
Aharon. Perhaps this contains a private rebuke by G-d to Aharon...
And perhaps a bit of the opposite as well, since Aharon IS included
in the command to prepare the Para Aduma. There seems to be an “on
the one hand... on the other hand...” situation here.
[SDT] Rashi says that the mitzva
is for the assistant Kohen Gadol to tend to the Para Aduma, although
any kohen qualifies. Commentaries see a symbolism in the son of
Aharon doing the work: just as the cow atones (so to speak) for her
calf, so too the son atones for his father who was somewhat involved
in the Golden Calf.
"Take a PARA ADUMA T'MIMA..." T'MIMA usually means blemish-free, fit
for the Altar. However, here the word T'MIMA is followed by the
phrase "that has no MUM (blemish)", making the adjective T'MIMA
superfluous. There- fore, we are taught that T'MIMA in this context
is describing ADUMA, indicating that COMPLETE reddish hair is
required. Without T'MIMA, a cow that was a "jinji" would be
acceptable even if it had some non-red hairs. Not so, because of the
word T'MIMA.
As opposed to all korbanot in the
Mikdash which had to be brought "inside", the Red Cow is slaughtered
and prepared "outside". It is not a korban, but it does have korban-like
features (atonement, among others).
After the cow is slaughtered, it
is burnt whole (some of its blood having been sprinkled towards the
Mikdash first).
The complete process of the Para
Aduma (including what is thrown into the fire, how the ashes are
collected and how the potion is made) is a positive mitzva
[397,A113] that has been fulfilled nine times, so far. The next
(tenth) time will be in the time of the Moshiach.
A person who comes in contact
with a dead body is rendered ritually impure for a seven-day period
[398,A107]. The "Para Aduma Potion" is to be sprinkled on the
defiled person on the third and seventh day. Without this procedure,
the state of ritual impurity remains forever. It is most important
to avoid entering the Mikdash while one is defiled. Intentional
violation is a (Divinely imposed) capital offense.
MITZVA WATCH
Today, (temporarily) without a Beit HaMikdash, the are (at least)
three ramifications of the rules of ritual impurity to the dead.
[1] A kohen must still avoid
contact with a dead body (except those of his close relatives for
whom he sits shiva), even though he is already "tamei". This is both
for "practice" as well as not to "add" to his state of TUM'A.
(2) We are not permitted to go
onto Har HaBayit in those areas that the Beit HaMikdash and its
courtyard stood (or might have stood).
(3) Some gifts of the Kohen (such
as t'ruma, t'rumat maaser, challa) are not given to a kohen, but are
"disposed of" according to alternate halachic procedures, because of
TUM'A of both the Kohen, potential recipient, as well as the giver,
and therefore, the gift itself. Note that there are gifts to the
kohen that pose no TAMEI problems; these are given today (e.g.
Pidyon HaBen).
[SDT] The Chidushei HaRim made a
mussar comment about T’MIMA that deserves our attention. For the
Para Aduma, the standard of ADUMA T’MIMA is not met if there are two
hairs of another color. For the Jew, who must strive to fulfill the
mitzva of TAMIM T’H’YEH (im HaShem Elokecha), even a single “black
hair” prevents a complete fulfillment.
Levi - Second Aliya - 11 p'sukim - 19:18-20:6
The Torah summarizes the Para Aduma procedures.
Note that the cedar branch and hyssop are added to the potion as
well as to the burning of the Para Aduma. Commentaries see special
significance in the fact that the cedar is a lofty tree and the
hyssop is a lowly shrub.
The dual nature of the Para Aduma potion (that it purifies the
defiled and defiles the ritually pure) is counted as a mitzva of its
own [399,A108].[<P]
[P>] The next topic the Torah
deals with is the death of Miriam in the Tzin Wilderness in Nissan
(on the 10th of the month, according to Tradition). The People had
no water (Midrashim speak of the Well of Miriam that miraculously
accompanied the People during their wanderings. This well
disappeared upon Miriam's death, since it was in her merit - because
she had watched over Moshe at the river - that we had the Well.) The
People complain bitterly to Moshe and Aharon. (The custom of
emptying out water containers in the room in which someone has died,
comes from the sequence: "...and Miriam died ...and there was no
water...") [<P]
Commentaries point out a connection between Para Aduma and the death
of the righteous Miriam. Both are “instruments” of atonement.
Shlishi - Third Aliya - 7 p'sukim - 20:7-13
[P>] In response, G-d tells Moshe to take the Staff, gather the
People, and that he (Moshe) and Aharon should SPEAK to the rock in
the presence of the People, so that the rock shall give forth its
water for the People and their flocks. Moshe gathers the People and
admonishes them to witness another of G-d's miracles. He lifts the
Staff and strikes the rock twice; water flows from it in abundance.
[<PS>] G-d is "angry" at Moshe and Aharon for missing a chance to
sanctify G-d's Name by having the People see water come from the
rock by speaking to it. (The People had previously seen water come
from a struck rock.) G-d decrees that neither Moshe nor Aharon shall
lead the People into the Land of Israel. [<S]
(Because of the inclusion of Aharon in this decree, there is an
implication that he was not punished for any involvement in the
Golden Calf - a point that needed clarification. Rashi says that the
Torah is telling us that Moshe and Aharon would have gone into Eretz
Yisrael, except for this, and only this sin. Interesting that Moshe
himself tells the people (in D'varim) that he carries some of the
blame for the Sin of the Spies. With Aharon's involvement in the
Calf incident and Moshe's in the Spies episode, there is an
interesting balance. On the other hand, Aharon IS held accountable
in this case, even though it was Moshe who "called the shots".)
G-d's decree seems excessively
harsh on Moshe and Aharon. Commentators point to this as an example
of how strictly G-d judges the greatest of our people.
Observation...
Note that the rock gives forth
water even though Moshe did not speak to it, as G-d had told him to.
There are two possibilities (maybe) as to why.
(1) It avoids a Chilul HaShem
that would result if water did not come forth.
(2) Moshe Rabeinu was on the high
level that he was able to control and divert nature (with limits).
He had previously stricken a rock to get water; this now is
something he can do.
(3) A twist on the Chilul HaShem
possibility of (1) is that G-d wanted to avoid Moshe's losing face.
G-d and Moshe are very much partners, so to speak, in the perception
of the People. At the Sea, the people believed in "HaShem and in
Moshe His servant, B'HASHEM U'MOSHE AVDO. In contrast, their lack of
faith is expressed as their talking against G-d and against Moshe,
B'ELOKIM U'V'MOSHE. These are the only two times the word UV-MOSHE
appears in all of Tanach.
R'vi'i - Fourth Aliya - 8 p'sukim - 20:14-21
[S>] Moshe sends messengers to the People of Edom, recounting
Israel's brief history and requesting right of way through Edomite
land. The request is denied. A second attempt is made to obtain
permission; this too is strongly rejected. The People of Israel
change their route in order to avoid confronta- tion with Edom (at
G-d's command).
[SDT] In asking for passage
through Edom territory, Moshe's messengers state that the people
"will not drink water of a well". Rashi says that we would have
expected the Torah to say "the water of cisterns". Rashi explains
that Edom had the cisterns; we had a miraculous well (as well as
Manna for food). What we were offering Edom was the profits from
selling us food and water. We had no need for their food and drink,
but it was a proper offer to make. Rashi says that when staying at
an inn, one should partake of the inn's meals rather than "brown bag
it". This increases the benefit to the innkeeper and is a proper
thing for a patron to do.
[SDT] Moshe sends a message to
Edom saying, "...you know all the trouble we had in Egypt." Imrei
Shefer asks, how was Edom expected to know what happened to us in
Egypt? The answer, he says, comes from Parshat To'l'dot, when Rivka
sought out G-d to explain what was happening inside her. She was
told that the twins in her would grow to head great nations, and
when one fell, the other would rise proportionally. Edom's life must
have made a significant turn upward during the dark years we spent
in Egyptian servitude. That is how Edom would know what was
happening to his brother Israel.
Chamishi - Fifth Aliya - 17 p'sukim - 20:22-21:9
[P>] The People travel from Kadesh to Hor HaHar. There Aharon is to
die. Moshe takes Aharon and Elazar up the mountain, where the
garments of the Kohen Gadol are transferred from Aharon to his son
and successor. ALL the people mourn Aharon's death for 30 days.
Commentaries point out that Aharon's death had elements that were
missing in Moshe's. Seeing his son continue in his footsteps and
being loved by all the people as Aharon was, adds a special
dimension to Aharon's full life.
The Midrash says that the
Heavenly Clouds that protected the People, left upon Aharon's death.
[SDT] We can see now that the
miracles of the Midbar were each associated with one of our leaders:
Moshe, the Manna; Aharon, the Clouds; Miriam, the Well.
[S>] That made them vulnerable to attack from Emori. The attack was
successfully countered by Israel.
[P>] The People then tired of
their extended travels and complained once again to G-d and Moshe.
Their tirade included gross disrespect to G-d's miracle of the
Manna. For this they were punished by an attack of "fiery"
(poisonous) snakes that bit many people, causing many deaths. The
People repented and pleaded with Moshe to pray to G-d to spare them.
G-d told Moshe to fashion a copper (the choice of copper was Moshe's
and it was a play on words) snake and mount it atop a staff, so that
anyone who would see it (i.e. turn their eyes and hearts towards
G-d) would live.
The Mishna in Rosh haShana (3:8)
asks, “What? (The copper image of) a snake can kill or restore
life?” Not so, says the Mishna. “Rather, when the People of Israel
look towards the Heavens and subjugate their hearts to G-d, then
they were cured; and if not, they would decay.”
The Mishna in P'sachim (4:9)
records different things that Chizkiyahu HaMelech did, and was
either praised for them, or not. He destroyed the Copper Serpent and
the Sages approved of his actions. People were misusing it, and
misunderstanding it (despite the concept presented in the Mishna
cited above). This same kind of problem exists with the use of
Korbanot in the time of the Beit HaMikdash, amulets, Tashlich on
Rosh HaShana, Kaparot before Yom Kippur, visiting holy places, notes
in the cracks of the Kotel, and even saying T’hilim - meaning that
there are people who do certain things in lieu of heartfelt prayer
and sincere kavanot, somehow expecting miraculous salvation. All of
the above, to some extent or another, are meant to be incentive and
inspiration to sincere repentance and prayer, not substitutes for
them. This is why Chizkiyahu HaMelech got rid of the N’CHASH
NECHOSHET. This is why some rabbis banned Kaparot in their
communities, etc.
Shishi - Sixth Aliya - 11 p'sukim - 21:10-20
The People continue their travels. They went to OVOT (identified as
being due south of the Dead Sea). From there they went to “desolate
passes” or "the ruins of AVARIM” (different understandings of the
phrase IYEI HAARAVIM), along Moav’s eastern border. They then
continued on to NACHAL ZERED. Then to a part of the desert that was
outside Moav territory (this because they were forbidden by G-d to
encounter Moav. These travels were recorded in the “Book of the Wars
of G-d” (Some say that this was an ancient record of events that
occurred since the days of Avraham Avinu. Some say that this refers
to the Torah. Others say that it wasn’t actually a book but an oral
transmission of stories through the generations.) Finally, the
people arrive at a place known as "the Well". [<P S>] This was
another significant event related to water. From a physical point of
view, water is by far the most valuable "commodity" of the wandering
Nation. On a spiritual level, water represents Torah and Life
itself. The "Song of the Well", a short but beautiful song is
recorded, highlighting the preciousness of water. The words are
filled with symbolisms and allusions.
The next piece of travelog is
either part of the song at the well... or not. From the desert, the
people went to Matana, from Matana to Nachliel, and from Nachliel to
Bamot. From Bamot to Hagai in the field of Moav, on a clifftop that
overlooks the Wastelands.
Sh'vi'i - Seventh Aliya - 16 p'sukim - 21:21-22:1
[P>] As Israel approaches the lands of Emori, requests are made for
rights of passage. Not only are these requests denied, but Emori
sends an army to confront Israel. Israel is completely victorious
against King Sichon, and conquers the lands of Emori and Cheshbon.
Further battles result in more Emori lands. Og, king of Bashan, also
falls, as G-d promised.
[SDT] It is important to note
that Israel's military might is not absolute, nor are their military
options equal. Israel fights against whom G-d tells us to, and we do
not engage in battle anyone that G-d forbids us to. It is irrelevant
whether Edom was stronger or weaker than Emori. We didn't fight the
latter and avoid the former for military reasons. G-d is the One in
charge. We have to always keep this in mind; and it would help if
our enemies knew this as well. Ironically, it is our enemies who
sometimes seem to believe in G-d's role in these kind of matters,
whereas we sometimes seem to stubbornly deny His role.
[SDT] Rashi explains why G-d had
to tell Moshe not to fear fighting Og. Og was the sole survivor of
the Flood (except for Noach and company), and he was the one who
told Avraham that nephew Lot had been taken into captivity. Perhaps
he had earned enough merit to resist the Israelites. G-d told Moshe
not to worry.
Israel's military victories in
the Midbar, towards the end of the period of wandering, were very
important for the morale of the people as they faced long years of
many battles upon crossing the Jordan River into Eretz Yisrael. In
the Midbar, they get a taste of G-d's promises and might.
Moshe sends Meraglim to Ya'zer.
Rashi says that the spies that were sent said, "we will not do as
our predecessors did; we have complete confidence in the power of
Moshe's prayer.” In a way, the sending of these Meraglim is a TIKUN
(repair) of the Sin of the Spies. Spies were always sent to
facilitate the nation's next step. They were not meant to decide on
what G-d already had decreed.
The final pasuk tells us that
Israel traveled and arrived at Arvot Moav - this is their final stop
before entry into Eretz Yisrael. [<PS>]*
Note the significance of the
above statement. The four remaining sedras of Bamidbar and all 11 of
D'varim are still in front of us, and we are already at Arvot Moav.
Mas'ei will give a summary of the wandering, but with the conclusion
of Chukat, we have arrived at the threshold of Eretz Yisrael.
Remember that back in Mikeitz we left the Land and went down into
Egypt. Now we are readying ourselves to return.
The final 3 p'sukim are reread for the Maftir.
Mind your P’s and S’s: Two weeks ago, for the 11th anniversary issue
of Torah Tidbits, we added two features to TT. The first was candle
lighting and Shabbat-out times for 11 other places besides
Jerusalem. Quite a while ago, we realized that TT reaches way beyond
the municipal boundaries of the undivided and forever-united Jewish
capital of the Jewish State of Israel. We’re still trying to get
things straight and smooth, but TT readers all over Israel, deserve
their own printed Shabbat times. (At least, for the time being,
those communities that receive more than a certain number of TTs
weekly.)
And the other innovation from the
anniversary issue is the marking of PARSHIYOT. Here’s the low-down:
Parshiyot in the Torah come in two flavors - P’TUCHOT (open) and
S’TMOT (closed). A Parsha P’tucha begins at the beginning of a line,
following a blank space of variable length on the previous line. In
most printed Chumashim, a Parsha P’tucha is marked with a PEI at its
beginning. In Torah Tidbits, [P>] indicates the beginning of a
Parsha P’tucha, and will appear at the beginning of a line.
Sometimes the mark will be more complicated. [<PP>] or [<SP>] mean
the end of a P’tucha and the beginning of another P’tucha, or the
end of a S’tuma and the beginning of a P’tucha, respectively. In a
Sefer Torah, there is no difference between a P’tucha that follows a
P’tucha or that follows a S’tuma. In TT, the extra information is
just a reminder of what the previous Parsha is. A Parsha S’tuma
begins on the same line as the previous parsha (whichever type it
is) ends, with a blank space (of at least a minimum length) between
the pre- vious parsha and the new one. In printed Chumashim, a
SAMACH is used to indicate that the coming parsha is a S’tuma. In
TT’s Aliya-by-Aliya Sedra Summary, [S>] identifies the coming parsha
as a S’tuma. [<PS>] and [<SS>] add the information about the
previous parsha. And again, in a Sefer Torah, the space between a
P’tucha and a S’tuma is the same as the space between two S’tumot.
Sometimes, for clarity or emphasis, we will indicate the end of a
parsha with [<P] or [<S] in addition to indicating the beginning of
the next parsha, often with an SDT and/or clarification and/or an ad
or announcement.
The reason that we are indicating
the extra detail about the previous parsha is to show sequence of
parshiyot, especially when that piece of information is helpful to
seeing the connection of one topic to the next. To review (in
different words): In a Sefer Torah, there are two kinds of blank
spaces: one that is contained within a line, bounded by words on
both sides of the blank space (this means the next parsha is S’tuma;
it says nothing about the previous parsha, other than that it ended)
or, a blank space that follows a word or words on a line and extends
to the end of the line (this means that the coming parsha is P’tucha;
it says nothing about the flavor of the preceding parsha). Got it?
If not, we’ll spell it out a couple of times in this week’s Sedra
Summary, until you get with the flow.
Coming soon (maybe even this
week): The addition of Perek:Pasuk (that’s our way of saying
“chapter and verse”) to the mitzva numbers. This will be the second
addition to the mitzva count - we’ve recently added the Rambam’s
count from Sefer HaMitzvot, to the count from the Sefer HaChinuch.
Maybe.
Let’s review this last symbol,
[<PS>]. The last of Chukat’s 10 parshiyot is a P’tucha. We know this
by how the parsha BEGINS (namely, at the beginning of a line in a
Sefer Torah, following a space that went all the way to the end of
the line before it. The fact that there is a space after this final
parsha of Chukat and that Balak begins on the same line in a Sefer
Torah that Chukat ended tells us that the first parsha of Balak is a
S’tuma. (Which usually means, by the way, that the topic of the next
parsha is somewhat related to the topic of the previous parsha.
Balak begins exactly where Chukat ends - with the People in the
Plains of Moav, having been victorious in battle. Balak knows of
this and decides to attempt to fight us in a different way.
Different parsha, but not a clean break. That’s more or less calls
for a S’tuma.
Haftara - 33 p'sukim -Sho’f’tim 11:1-33
The haftara consists of most of the story of Yiftach, the at-first
scorned, later sought after, son of Gil'ad. He was shunned by his
"half-brothers" and fled to the Land of Tov where he lived a rogue's
life. The people of the Gil'ad region are attacked by the Ammonites
and they pursue Yiftach to be their leader. In the description of
the wars with Amon, reference is made to the historical background
of the area - specifically, the episode recorded in the sedra about
Israel requesting permission from Emori for passage through their
territory. This is a major connection to the sedra. The story of
Yiftach seems to be peripheral to the reason that Chaza"l chose this
reading for Chukat. And yet... the haftara ends with the first part
of the story of Yiftach's vow and the resultant fiasco with his
daughter. Chaza"l generally consider Yiftach to have erred; such a
vow as his would be halachically invalid under the circumstances.
The significance (if it does, in fact, connect to the sedra) of the
story of Yiftach's daughter vis-a-vis the sedra is elusive.
Rabbi Julian G. Jacobs in his “A
Haftara Companion” points out another con- nection between sedra and
haftara, namely that in both we read of vows to G-d promising
something if we are victorious.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 191• ot to Possess Dishonest Weights
For Shavu'ot and Shabbat many of the members of the Israel Center
and the Young Israel attended our annual retreat. I thank all those
who participated in giving shiurim, in reading the Torah, in leading
the services, and all of the friends who attended. One of the
highlights each year is the Motza’ei Shabbat entertainment that
includes a monologue by our good friend Yisroel Goldstein. In his
monologue he included the following:
"Anyhow, I was innocently minding
my own business, watching the women do the soap detergent dance (you
know, "Ring around the Kallah), when I felt a hand in my pocket. I
couldn't believe it. Someone was trying to lift my wallet. I turned
around and sure enough, I saw a well-dressed gentleman trying to
steal my wallet. "Hey" I yelled, "what do you think you are doing?"
"Take it easy" he said. I am just following Rabbi Quint's advice.
"What" I cried." Have you taken leave of your senses?" "Not at all"
he replied. It was in Torah Tidbits a while back, Parshat Miketz. He
wrote that "the best way to acquire personal property is by
lifting."
These lessons are obviously intended for law abiding citizens!!!
Previous lessons discuss the rules specifying that one may not
deceive another person as to discrepancies in price or quality of an
object. In the case of a discrepancy in price, the remedy, whether
rescission or restitution of the discrepancy, depends upon the
amount of the discrepancy. In the case of adulteration of the
produce, the remedy depends upon the percentage of adulteration.
Also discussed is the law that a person may not deceive another with
words, even in noncommercial transactions. In this lesson, the
deceit arises from dishonest weights, dishonest measures, and
erroneous counting of the cash paid or cash change given. For
example, the buyer giving the seller $12 instead of the correct
price of $11.
This lesson discusses the
prohibitions of both possessing and using dishonest weights and
measures. As seen below, there are two Torah commandments
transgressed in possessing dishonest weights and measures, one a
positive commandment and one a negative commandment. There is
another prohibition transgressed in using dishonest weights and
measures. I have accordingly divided the topics between (1)
possessing dishonest weights and measures; and (2) using dishonest
weights and measures. The Beth Din has the obligation to see that
the Torah commandments are carried out. Most communities now have
special laws and departments dealing with proper weights and
measures. Thus, many of the functions of the Beth Din in enforcing
these laws is often done by the secular departments.
Electronic instruments are
usually used in weighing, measuring, and testing scales and
measurements. The halachah in Shulhan Aruch describes the types of
weights and measures that the community should establish. Each
community now- adays has its own standards, such as grams and meters
in Europe, Asia, Africa, and parts of North and South America; and
pounds and feet in the United States; the materials to be used in
making measuring devices so that there should not be an expansion of
the measuring device in certain seasons and a contraction in other
seasons; how to measure liquid measures so that there is no foam or
froth on the top to make the container look full when in reality it
is not full; how not to institute new systems of weights and
measures that vary by more than one-sixth from the existing system;
how a merchant should take care of and clean his measuring devices
so that they remain accurate; the community practice to be followed
if the merchants give the customers a little more of a measure than
the amount actually paid for, such as heaping up sugar sold by
volume; how land should be measured in the wintertime and how in the
summertime so that it is the same, taking into account which
measuring materials may expand or contract in various seasons of the
year.
There are two distinct
commandments regarding possessing dishonest weights and measures:
(1) There is a positive commandment to possess honest weights and
measures; and (2) there is a negative commandment not to possess
dishonest weights and measures.
The violation of possessing and
using accurate weights and measures applies even if the community
has inspectors and they have overlooked any dishonest scales and
measuring devices, whether intention- ally or unintentionally.
However, God knows who is honest and who is not honest.
Regarding the prohibition of
using dishonest weights and measures, The prohibition applies if one
short-weighs, short-measures, or short-counts any person, Jew or
Gentile.
If the seller has made an error,
whether deliberately or unintentionally, in weighing, measuring, or
counting out the thing sold, the buyer may request Beth Din to have
the seller make restitution of the amount of goods short-weighed,
short- measured, or short-counted. For example, the buyer orders
from the seller fifty pencils and receives only forty-eight; or he
orders fifty pounds of apples and receives only forty-eight pounds;
or he orders fifty feet of silk material and receives only
forty-eight feet. In these cases, the seller must make good the
shortage by delivering to the buyer, in these examples, two pencils,
two pounds of apples, or two feet of silk. The laws apply whether
the error is large or small.
The sale remains in effect and
may not be rescinded by the buyer. Similarly, if the buyer pays by
counting out money, and he erroneously counts out more than the
price, the seller must return such surplus to the buyer.
All that has been said about the
seller returning such surplus to the buyer also applies in the event
that the buyer has received an over-counting, over-measuring, or
overweighing or has undercounted the payment in cash or received an
over- counting in change.
There is no time limit to such
return of the under- or over-counting, under-or over- weighing, or
under- or over- measuring, whether the wronged party is the buyer or
the seller.
Regarding over- or under-
counting, the same laws apply to moneys loaned, repayment of loans,
or any other cash transaction.
In the event the party who has
been overpaid discovers the overpayment, he must return it, even if
the wronged party does not make demand or does not realize that he
has overpaid.
The Beth Din in each community
has the obligation and responsibility to appoint officers to visit
commercial establishments, stores, factories, and every place where
sales take place to inspect the weights and measurements used by the
sellers. If any establishment is found to possess and/or use short
weights, short measures, or inaccurate scales, the officers shall
bring such persons before the Beth Din. Beth Din may impose fines
and/ or flog the guilty person. Most of these functions are now
carried out by the secular authorities in each community, which
establish rules and regulations for weights and measures and send
out inspectors to see that the laws and rules are complied with;
violators are usually subject to fines and other penalties.
Just as personal property that is
sold by weights and measure must be accurate, so must the sale of
real estate be by accurate measure. The halachah recommends using
reliable surveyors, who must use the most reliable measuring
devices. This applies both to sales and to heirs or partners
dividing land. The beth din officers must also see that the price
structures are not violated in those instances that prices are
regulated.
The subject matter of this lesson is more fully presented in Volume
VII Chapters 231 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
This column is dedicated in honor
of our beloved daughter, Shira Esther, who is today a bat mitzvah.
May she continue, as a Jewish woman, to view the world in her
uniquely inclusive, positive, and holistic way. We thank HaShem for
the immeasurable nachat we have from her and from all of our
children. Asher & Attara Meir
"Who has made me according to His will"
The Shulchan Arukh states that in the series of benedictions recited
each morning on awakening, a man thanks HaShem, "Who has not made me
a woman", whereas a woman thanks HaShem, "Who has made me according
to His will" (SA OC 46:4).
We can obtain an important
insight into the profound difference between these two formulations
with the help of a little-known fact: the benediction recited by
women was innovated by women themselves. The Tur states, "Women are
accustomed to recite, Who has made me according to His will" (OC
46); the implication seems to be that they themselves initiated this
practice.
It seems that this blessing is
especially appropriate for women because it gives expression to a
way of looking at the world which is particularly characteristic of
women.
Compared to women, men tend to
view and define things in a more analytic, negative, numerical way.
Their charac- teristic mode of self-definition follows, and this is
expressed in the form and content of the men's benediction: it is
analytic, separating humankind into its two distinct sexes. It is
negative, thanking HaShem for who we are not. And it is numerical -
the order of blessings for men is based on a numerical ordering of
who is obligated in the most commandments: slaves more than
gentiles, women more than slaves (men more than women).
Women on the other hand tend to a
more inclusive, positive, and holistic point of view. The blessing
which they adopted to thank G-d for their unique status reflects
this: it is inclusive, since men are also created, in their own way,
according to His will. It is positive - Who has made me, as opposed
to the men's berakha "who has not made me". And it is holistic - a
general statement that women are made according to His will, not a
quantitative measure of this fact.
“Meaning in Mitzvot” is undergoing intensive editing; to be followed
IYH by printing. With the help of loyal supporters, we hope to have
the book out by Rosh HaShana. If you would be interested in helping
with publication, please contact Rabbi Meir about making a
dedication or subscription (advance purchase): 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. Words of Wisdom; Words of Wit
3. Rite and Reason
4. Candle by Day
5. Just to Let You Know
6. From Aloh Naaleh
7. 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 Does a place of business
require a mezuza, and, if so, does one make a beracha when affixing
it?
A This answer refers to the situation where the owner of the
business is Jewish. Several other permutations exist, which are
beyond our present scope (see Minchat Yitchak II, 83).
The Gemara (Yoma 11b) says that
in order for a structure to be obligated in mezuza, it must be
connected with a use of DIRA (dwelling). The problem is that it is
not always so simple to determine what uses are considered of that
type.
The Rambam (Mezuza 6:9) says that
a store in the market is not obligated in mezuza, and the Shulchan
Aruch (Yoreh Deah 286:11) brings his opinion as halacha. This is
despite the fact that both of them rule that storage areas for straw
or lumber are required to have a mezuza. The Taz (ad loc.:10)
explains that the type of use that one makes of the storage rooms is
appropriate for both day and night, as opposed to the commercial
activities of the store, which are limited to the daytime. Other
distinctions can be made, including that the storage rooms are in
the proximity of and an extension of the use of one's home (see B'er
Moshe II, 85).
Along the lines of the Taz's
distinction, the Pitchei Teshuva (ad loc.:9) cites the opinion of
the Yad HaKetana that if the store houses the owner's merchandise
during the night as well, then it would certainly require a mezuza.
Even if one does not feel that storage of merchandise or equipment
during off-hours is sufficient to turn a place of business into a
DIRA, if the business or factory operates well into the night, it is
more certain that one would need to put a mezuza (B'er Moshe,
ibid.).
A further reason to obligate a
mezuza is the approach of the Bach, Perisha (Yoreh Deah 286:22), and
Yad Haketana (ibid.), according to whom, the Rambam (and likely, the
Shulchan Aruch) were misunderstood. The Rambam (ibid.) rules that a
Sukka and living quarters on a ship are not obligated in mezuza
because they are not for permanent dwelling. The Rambam can be
understood, in the same context, to be referring specifically to a
store in a market, which was open only on special market days. (This
was a common arrangement in the gemara's time- see Bava Batra 22a).
According to this approach, regular, full-time places of work would
be obligated in mezuza.
In summary, there is ample
justification for Jewish owned places of work to affix a mezuza.
Regarding a beracha, the approach of several recent poskim is the
safe approach, that it is better not to make a beracha because of
the doubt in the matter (see Minchat Yitzchak, ibid.; Chovat Hadar
3:8; Pitchei Shearim 286:(132,133,138)). We recall that our mentor,
Harav Yisraeli z.t.l. instructed us to make a beracha when affixing
the mezuza by our office. However, we cannot say with certainty if
that was an across-the-board ruling or if it depended on the type of
activity and conditions in the specific place of work.
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] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
A man came to the Belzer Rebbe, R’ Yissachar Dov, and told him,
“Rebbe, I’m getting on in years, and I want to make sure that all my
youthful sins have been forgiven. I have no idea what is considered
repentance.”
“Let me tell you a story,” said
R’ Yissachar Dov. “A merchant brought some fabric which was in great
demand to the fair. As soon as he arrived, it began raining without
cessation. No other merchant was able to reach the fair at all. All
the customers rushed to him to buy his wares, but he held off
selling. By the next day, the amount offered for his fabric had
risen dramatically, and the following day, it went up again. But
still the merchant refused to sell, hoping that the longer he waited
the higher the price would rise.
“Finally, the merchant decided to sell his fabric the next day. That
night, however, the rain stopped, and by the next morning other
merchants with the same fabric had arrived at the fair. The price of
the fabric plummeted.
“If your regret over the sins in your youth is as great as that
merchant;s, you have repented sufficiently,” said theBelzer.
[3] Rite and Reason by Shmuel Pinchas Gelbard
Why is the Haftara called Haftara?
Reason: The root of the word Haftara connotes conclusion, as in “Ein
maftirin achar ha-Pesach afikoman” - The Pesach offering concludes
the meal. Thus the reading of the Haftara concludes the Torah
reading and the Shacharit service (Abudraham).
Reason: The principle of reading the Haftara was instituted at a
time of evil decrees when our enemies forbade reading the Torah.
They did however permit reading the Prophets. By reading a passage
from the Prophets, we discharged our obligation [albeit in a
diminished and inexact manner] to read from the Torah. Accordingly
they called it Haftara, here implying “fulfilled”.
Reason: The Gemara (Sotah 39a) rules: Once the Torah is opened [for
reading] it is forbidden to speak at all, even of Halachic matters.
Upon beginning to read in the Navi, it became permissible again to
speak. This is why the prophetic reading is called haftara, which
can also mean “opening up,” as in (Tehilim 22:8): “Yaftiru v’safeh
[they opened their lips in conversation]” or (Shemos 13:12): “Peter
rechem” [the opening of the womb, the firstborn which opens the womb
of the mother] (Abudraham).
[4] Candle by Day
What a fox would give to be as sly as a man! - From A Candle by Day
by Rabbi Shraga Silverstein
[5] Just to Let you Know...
Yosef HaTzadik, son of Yaakov Avinu and Rachel Imeinu, was born in
Tammuz of 2199 or 2200 (disputed; either on the 1st, 2nd, or 27th)
and died 110 years later on the same date.
[6] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Although the Torah does not call attention to it, Parashat Hukat
marks a great transition in the Exodus story. According to most
commentators (and the simple reading of the text), Parashat Korah
describes an incident that took place in the wake of the nation's
disappointment following the unsuccessful spy caper - during the
early years of Israel's travails in Midbar Sinai. By the end of our
parasha, on the other hand, we hear about the negotiations between
Moshe and the kings of the nations bordering the Land of Israel in
the final year of the 40-year trek through the desert. The wars that
follow on the Jordan River's "east bank" constitute the first stage
in the actual conquest and settlement of Eretz Yisrael as promised
to the Patriarchs.
The Torah's description of the
failed negotiations with the neighboring kings (Sihon, Og, etc.), as
well as the wars that followed, appears to have been part of the
basic curriculum taught to Jewish children in the following
generations. When Yiftah HaGiladi (Shoftim 11-12, a section of which
is this week's haftara) needs to defend Am Yisrael from the attacks
of the Amonites, he responds not only with a successful military
defense, but first and foremost with a historical refutation of the
Amonites' claim to the Land. Knowing that our claim to the Land is
true and that the enemy's claim is spurious is a precondition for
rallying the support that is necessary for a successful engagement
with the enemy.
In our own day it is essential
that we be knowledgeable about the history of Eretz Yisrael - both
ancient and modern - so that we will be able to refute the false
claims of others, and even more so, that we will understand that it
is our right and destiny to live there.
Rabbi Shalom Z. Berger, Alon Shvut
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
[7] Divrei Menachem
In Parshat Chukat we read of the last moments in the life of Aharon
HaKohen. At that time, HaShem commanded Moshe to divest Aharon of
his priestly garments and to put them on Elazar his son.
Yalkut Shimoni comments that
Elazar donned each garment in exactly the same order in which Aharon
took them off. This, of course, is an anomaly since one would
normally dress with the "underclothes" first and then work outwards.
Moreover, this order of things specifically defies the sequence in
which the priestly garments were normally supposed to be put on.
Ramban explains that a miracle
happened here, the point of which was to preserve a fundamental
concept in Jewish life. Through this miracle, Elazar was able to
follow the same order as Aharon's dressing and thus capture the
fundamental quality of Aharon's essence. If the order had been
reversed, then the "P'nimi" or inner dimension of Aharon would have
become the "Chitzoni" or outward aspect of Elazar.
Rabbi Benzion Kaganoff suggests
that the lesson to be learned is that throughout the generations,
Jewish identity has been preserved precisely because father and son
have worn the same spiritual garments. The fact that we have
survived throughout years of eternal pressures is in itself a
miracle - but no less because we knew how to preserve our "Bigdei
Kodesh."
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.
"Letters, We Get Letters..."
I wanted to answer a few emails that raised questions about subjects
that I covered during the last few weeks. But before I do, I feel it
germane to re-emphasize the purpose of these articles on the Beit
HaMikdash and Beit HaMikdash-related topics. My intention is solely
to arouse interest in the Mikdash and thereby stimulate the further
study of our Mekorot - whether it is Chumash or Mishna, Gemara or
Midrashim, Rambam or classical Mefarshim or the many excellent books
published on Mikdash-related subjects today. But please note. I make
no pretense of deciding practical Halacha in any subject. For a
P'sak Halacha, on Mikdash-related matters, or indeed any subject,
you should first review the relevant material and then go to your
Rav for a P'sak. Don't be embarrassed; that's what he's there for.
And if he is "Hilchot Mikdash-challenged," (P.C. term for "unsure
how to answer your questions on Mikdash-related subjects"), he will
be happy to put you in contact with someone who can answer
authoritatively. Your Rav will be delighted that you asked him.
The Chavura and Korban Pesach -
from Efrat, "How does what you wrote on the Chavura square with what
is written in the Hagada, "Kol Ditzrich Yeitei Veyifsach - Let all
those who are in need come in and make the Passover (with us)". A
Chavura, as we recall, may be defined as an "intentional community"
- usually an extended family, together with friends and neighbors,
united to offer and eat the Korban Pesach as a group. By the time
the Korban Pesach was to be slaughtered, members of the Chavura -
cir- cumcised Jewish males above the age of 13 and women and girls
above the age of 12, all located “close” to the Mikdash, all in a
state of ritual purity, and none in possession of Chameitz - were
set. Once the Chavura's Korban Pesach was slaughtered, new members
were not permitted to join. The phrase in the Hagada you ask about
refers to an invitation issued prior to the bringing of Korban
Pesach. Today, guests are not required to be invited to our Sedarim
in advance; we can and do invite them even during the Seder. The HA
LACHMA ANYA passage seems to be a hybrid of different phrases from
both the time of the Mikdash and not.
Bikurim (First Fruits) - I wrote,
"It was necessary to bring the Bikurim to Jerusalem in a container,
'…you shall put it (the Bikurim) in a basket…' (Devarim 26:2) The
Mishna describes the baskets used. 'The rich brought their Bikurim
in baskets covered with silver or gold; the poor used wicker baskets
or baskets of peeled willow branches.' After the Bikurim were
presented to the Kohein, the rich retrieved their baskets, the poor
did not' (Bikkurim 3:8)." My questioner from Kiryat Mattisdorf
wanted to know if there was some special significance in the fact
that the poor did not receive their Bikurim baskets back while the
rich did. The Sifri remarks that the poor, by giving their baskets
to the Kohanim, acquired additional merit. The Malbim notes that the
poor usually made their own Bikurim baskets to enable them to convey
their first fruits in purity. The poor gained merit because they
exerted themselves and made these new baskets with their own hands
thereby demonstrating their love for the Mitzva of Bikurim. The rich
merely bought beautiful and expensive baskets, but put no personal
effort into it. "That the poor made their own baskets of wicker and
willow", notes the Tosafot Yom Tov, "was not an embarrassment at
all". On the contrary, it "added to the glory of the House of our
G-d and those who served within."
Reishit Hageiz 1 (The First Wool
of the Sheep Shearing) - In answer to an email from Kiryat Moshe, I
did not "cite three derivations - Beit Hillel, R. Akiva, and R. Ashi"
for the minimum number of sheep necessary to be subject to Reishit
Hageiz. I cited only two. Beit Hillel derived the number of five
sheep from I Shmuel 25:18 where the pasuk refers to "five sheep
ready dressed" (Note Chullin 137a). R. Akiva concurs that five sheep
is indeed the minimum number subject to Reishit Hageiz, but he
extrapolates the number from the pasuk in the Torah actually
commanding the Mitzva itself (Devarim 18:4) "..the first of the
shearing of your flock you shall give to him." i.e. 'first of the
shearing', two sheep, 'your flock', another two, 'you shall give to
him', one more sheep - five sheep all told". (Also note the Sifri.)
Beit Hillel and R. Akiva merely derive the same Halacha from two
different texts. The methodology of R. Akiva should be familiar to
us from the Hagada, where he demonstrates that the Egyptians
actually received two hundred and fifty plagues at the Red Sea by a
similar use of texts.
Reishit Hageiz 2. "How is this
Mitzva performed today if we're not sure who is a Kohein?" Today
Jews who have a "Kohanic" tradition in their family, passed down
from father to son, are accepted as Kohanim by Chazaka. Chazaka may
be defined as a "presumptive continuance of an actual Halachic
condition until evidence requiring a change of status is produced."
So ruled the Chazon Ish.
[Ed. note: Not knowing for sure
if someone is actually a Kohein prevents him from being able to
demand a Kohein-gift (e.g. Reishit HaGeiz), but would not prevent us
from fulfilling the mitzva by our voluntarily giving him the wool.]
I just heard about a Tekes
(ceremony) of Reishit Hageiz, which took place in the Yishuv of
Ma'aleh Levona. Sheep from the Yishuv's Pinat Chai were ceremonially
sheared and some of the wool, the Reishit Hageiz, was presented to a
Kohein. A woman from Kochav Hashachar is going to spin the sheared
wool into yarn and then weave it into a garment. Four hundred people
came from all over the Shomron to witness the fulfilling of this
"exotic" but marvelous Mitzva and to share in the Simcha Shel Mitzva.
Only in Eretz Yisrael!
"Catriel, you are always quoting
the Sifri. How authoritative is it?" The Sifri is a Midrashic
commentary on Bamidbar and Devarim emanating from the Tana'itic
schools of R. Yishmael and R. Akiva. The authorities quoted therein
include numerous Tana'im whose names are familiar to us from the
Mishna; R. Yishmael, R. Akiva and his Talmidim, R. Shimon, R. Yehuda,
R. Mier, R. Yosi and many others. While the Sifri and similar
Midrashic commentaries do not have the Halachic authority of the
Mishna and Gemara, nevertheless, they do elucidate on the thought
process and beliefs of Chazal. The Rambam in his Mishna Torah
frequently does derive Halachot from the Midrashic literature even
when they are not quoted in the Gemara. Rashi, and other Parshanim,
quote extensively from the Midrashic literature and the Hagada is
primarily based on the various Midrashim. The Midrashim are a window
into the soul of Yahadut.
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 #75. 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.
Two items. Maybe three.
Here are three words that sound very much like each other and are
easily confused. They will see. YIR-U. As when Avram said to Sarai
on their way into Egypt. And when the Egyptians WILL SEE you... (B’reishit
12:12). CHIRIK under the YUD and the REISH with a SHVA NACH make up
the first syllable, YIR. Then the ALEF with a SHURUK gives the
second syllable, U. YIR-U. They will see.
Then there is YI-R’U, U, they will fear. As in T’hilim 33: 8. All
(the people of) the earth WILL FEAR G-d... First syllable is YUD
with a CHIRIK and YUD making the CHIRIK under the first YUD a CHIRIK
MALEI. YI. Second syllable, REISH with a SHVA NACH and ALEF with a
SHURUK. R’U. That makes YI-R’U. The difference between the two words
is basically the SHVA under the REISH. As a NACH it puts the REISH
as part of the first syllable and gives YIR-U. They will see. As a
NA it puts the REISH with the second syllable and gives YI-R’U, they
will fear.
And here’s another word. YUD with a SHVA NA, REISH, ALEF, SHURUK.
Y’RU. One syllable word. Pronouonced as if the ALEF wasn’t there.
Y’RU. It is TZIVUI tense. Command. (You shall) fear! As in Yehoshua
24:14. And now, fear G-d and serve him with sincerity and truth...
Also, as in the first word of the last paragraph of Birkat HaMazon.
Y’RU ET HESHEM...
Similarly, TIR-U and TI-R’U are different words with different
meanings. You will see. You will fear. The differences in
pronunciation are subtle. But they are important because the meaning
of the words is at stake.
Next item. Ace TTriddler EB asked about the pronunciation of the
word GIMMEL with a SEGOL followed by a YUD and then an ALEF. GEA. It
occurs only once in Tanach. Yeshayahu 40:4.
Let’s back up and put the question into perspective. The word GEA,
GIMMEL-YUD-ALEF, means valley. (At least once in Tanach, it is the
name of a place, probably a valley named Valley, or something like
that.) The word appears 15 times in Tanach as is, and another 21
times with a prefix, as in BAGAI, HAGAI, B’GEI, etc.
The word has two main forms, each with variant vowels. In the
stand-alone form, valley, it is pronounced GAI (almost like the
English word GUY). . Notice that the GIMMEL has a PATACH and the YUD
has a SH’VA. The SH’VA is NACH and gives the YUD a sound that adds
to the GA of the GIMMEL-PATACH to produce GAI. A couple of times the
GIMMEL has a KAMATZ rather than a PATACH. The S’faradit
pronunciation would be the same; Ashkenazis and Yemenite
pronunciations would distinguish between the two forms. In both
cases, however, the YUD is heard as it affects the sound of the
GIMMEL’s vowel. This fits with DL’s comments last week for hearing a
YUD that follows a PATACH or KAMATZ.
The other form of the word is GEI. This is the S’MICHUT
(possessive?) form. The valley of. As in GEI HINOM. B’GEI TZALMAVET.
And more. In this case, the YUD is not voweled with a SH’VA, nor is
it heard. This too is consistent with DL from last week.
This leaves the one occurrence of GEA, the GIMMEL with a SEGOL.
According to R’ Nissan Sharoni, the YUD would be sounded, making
this word sound just like GEI (to the Ashkenazi ear), where the EI
sound is made of a SEGOL followed by a YUD rather than by a TZEIREI
on its own (where the YUD following it doesn’t add to the sound). R’
Nissan pointed out that for the non- Ashkenazi, the TZEIREI is
almost as soft as a SEGOL, and the SEGOL followed by a YUD is hard,
like the Ashkenazi TZEIREI. So because of the YUD, which isn’t
pronounced following the TZEIREI but is sounded following the SEGOL,
the sound of TZEIREI and SEGOL almost switch with this word. (I know
that sounded confusing at best, or unintelligible at worst, but
perhaps if you read it over a few times it will begin to make
sense.)
Don’t think we’ve heard the last about this word. We’re expecting
someone to come through with a source or two that has a different
approach to the pronunciation of this word with its variant voweling.
Stay tuned.
The “maybe” third item will hold for next week, IY”H (and B”N).<mtc>
Parsha Pix
We have in the upper-left, of course, the Red Cow, an archaic play
on words with the symbol of (RED) Communism. This is necessary in
the black & white hard copy of TT, but those who find the ParshaPix
on the web will see it in color.
Following Miriam's death, the Well dried up and there was no water
for the people (the faucet with the spider's web at the spout).
Although Moshe was commanded to speak to the Rock, he struck it with
the MATEH twice and water gushed forth from the rock(s). The ear
indicates the rock’s ability to hear Moshe who was commanded to
speak to the rock.
The Kohen Gadol is pictured, with the garments that were transferred
from Aharon to Elazar.
Following Aharon's death, the people panicked and a plague of
serpents attacked the people. G-d told Moshe to put the form of a
snake on a rod (which he did, making the snake from copper) and
anyone bitten by a poisonous snake who looks at the
snake-on-the-stick would live. The symbol of the medical corps is a
serpent (or two) wound around a staff. Known as a caduceus,
dictionaries and encyclopedias give it an origin in Greek mythology.
One wonders if the Torah is its original source... or something like
that.
The sedra mentions SEFER MILCHAMOT HASHEM, some kind of written
record of the battles. It is represented by the open book with a
tank on one page and the HEI-shmichik on the other page.
DO NOT ENTER sign has a double-double meaning. Edom and Emori both
responded to Israel's request for safe passage through their
territory with DO NOT ENTER. Moshe and Aharon, as a result of the
Hitting the rock rather than talking to it episode, were given DO
NOT ENTER orders for Eretz Yisrael.
The bottle of water with the dollars signs represents the offer Bnei
Yisrael made to pay for the water they would use while passing
through Edom's land.
The well with the musical notes stands for the Song of the Well.
Think about the prominent role played by water (and its lack) from
the moment Bnei Yisrael left Mitzrayim (you can even go back to the
first plague in Egypt - BLOOD) until they arrived at the threshold
of Eretz Yisrael.
Which brings us to an old (one of the first) PPP component, 3+2=fire
is for the phrase, "For a fire has come out of CHESHBON..."
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 (KORACH) TTriddles:
[1] Besides its namesake, who else did what he did (sort of) in this
sedra?
[2] Swallow, Flower, Return
[3] Shoham, Copper, Gold
[4] 400sh, Manna, Land, Aharon, Mordechai
[5] Turban & staff - who & what?
[6] He comes from level Ashkenazi parentage
[7] Finish reading from mid-Wednesday
And the envelope please...
[1] The namesake of the sedra, of course, is Korach. What he did is
told to us with the first word of the sedra - VAYIKACH, and he took.
Besides Korach, two others VAYIKACHed in the sedra: Both Aharon and
Elazar took. They took firepans. Korach’s “taking” is variously
explained as “took with words” or “took himself”. That’s why there
is (sort of).
[2] MATEI AHARON, the staff of Aharon. It swallowed the staffs of
the wizards of Egypt, it flowered in the Mishkan and it was returned
to the Mishkan after being shown to the people. The flower and
return are both from Parshat Korach.
[3] The answer to this TTriddle is ZIKARON LIVNEI YISRA’EL (ZLY), a
remembrance for Israel (or something like that). This phrase appears
only three times in Torah (and in all of Tanach). The AVNEI SHOHAM
on the straps of the EIFOD of the Kohein Gadol, which sat on his
shoulders, which had the names of the tribes engraved on them - they
are to be ZLY. (GuruNet translates SHOHAM as ONYX. Actually, it
translates onyx as shoham, but we won’t be picky.) Then in Korach,
the copper firepans which were used to plate the Mizbei’ach, were
there to serve as a ZLY. And in Parshat Matot, the gold that the
officers brought back from the successful battle against Midyan,
which they gave to Moshe and Elazar, and which they in turn brought
to the Mishkan, was to be a ZLY.
[4] MA HU or MA HI (both spelled the same way, and meaning “what’s
this”). Efron said it to Avraham - Hey, what’s 400 shekel between
friends? The people didn’t know what the manna was. The Meraglim
were given instructions to check out the land and see MA HI, what is
it. Moshe said to Korach and his gang, among other things, what
(who) is Aharon that you should challenge him. That’s four
occurrences of the phrase in the Chumash, and one more in Megilat
Esther. Mordechai came before the king, because Esther had told the
king who and what Mordechai was to her.
[5] AHARON. The TZITZ was to be placed over his turban (on his
forehead). And the staff of Aharon (in Parshat Korach) budded with a
TZITZ of almond. Same word - different meanings.
[6] This one is sort of inspired by and dedicated to Yossi Zadok, a
Teimani friend who good-naturedly teases me about my Ashkenazis
Torah reading at Mincha Gedola in Ramot Eshkol. ON BEN PELET, whose
wife “convinced” him not to stay with Korach, is Ashkenkazis-pronounced
as ON BEN PELES. PELES (spelled with a SAMACH) is a level. So the
answer to this TTriddle is ON who comes from level Ashkenazi
parentage (on his father’s side, at least).
[7] We finished the reading of the Haftara with the pasuk that
begins with KI LO YITOSH HASHEM. That phrase also appears in T’hilim,
specifically in the middle of the Wednesday SHIR SHEL HAYOM, Psalm
of the Day.
Most of the solvers this week got some annd missed others. No point
in mentioning any of them by name because they were vastly
overshadowed by a near- perfect solution set submitted by EB. Double
prizes to him this week.
And to top it off, EB’s is responsible for a significant part of
this week’s TBDATR column. He’s on a roll!
This week's TTriddles:
[1] This time Rashi probably agrees with Onkeles
[2] Korbanot, Nega'im, Death
[3] Who first found the liquid component of the potion
[4] Yiftach, Yarav’am, Naaman, Bo’az, Tzadok, Elyada,and thousands
more ...and whose father?
[5] It's between 240 and 180
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Shabbaton report:
Last Shabbat (Korach-M’vorchim) we had another In-House Shabbaton.
In addition to shiurim and divrei Torah by Rabbi Abba Engelberg,
Rabbi Eddie Abramson, Rabbi Emanuel Quint, and Phil... and in
addition to three meals and a kiddush... and in addition to warm
camaraderie among old and new friends... we had something new. And
what a special treat it was! Chazan Binyamin Munk, director of
B’nevel Yeshurun Choir davened Shacharit, Rosh Chodesh Benching and
Musaf. Accompanied by his two sons, Reb Binyamin combined chazanut,
quality baal t’fila davening (not the same as chazanut), and
Carlebach nigunim for a thoroughly enjoyable and inspirational
davening. And as if that was not enough, the Munks regaled us with
beautiful songs (Racheim, Tanya) and cantorial pieces during Seuda
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blended wonderfully with the physical food of the meal to produce
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of the World to Come.
LAST CALL
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FRIDAY
“Early Shabbat Minyan”; Mincha will be 15 minutes before PLAG
(please be prompt) and Kabbalat Shabbat and Maariv will be after
PLAG. • This week: Chukat (6:05), Balak (6:04), Pinchas (6:02),
Matot-Mas’ei (6:00), D’varim (5:56), Va'etchanan (5:51)...
Shabbat DAY
Shabbat afternoon (Chukat), July 5th, 5:00pm • Shiur in Pirkei
Avotby Rabbi Binyamin Wolff on the 3rd yahrzeit of Chaim b. Asher
z”l (Herman) Faverman • Drinks & RefreshmentsMincha at 6:00pm,
following the shiur
Motza’ei Shabbat, July 5th (eve of 6 Tammuz), 9:45pm
Mishna Morsels; A look at some Parshat HaShavua-related Mishnayot
with Phil Chernofsky
Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by
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11:00am Wednesday & Thursday mornings (Masechet Avoda Zara) Gemara
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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 - 10:30am - 12:45pm
9:30am (women) Mystical Insights into the Months of the Year Golda
Warhaftig
10:30am (men & women) More on Brachot... Phil Chernofsky • Tonia
Frohwein’s class will resume IY”H Sunday, Tammuz/July 20th
11:30am (men & women) This class will take place THIS WEEK ONLY on
Wednesday, 10:30am. It reesumes its Sunday slot, IY”H, on Tammuz/July
13th Shprintzee Herskovits
7:30pm Jewish Thought as it emerges from the Torah with the help of
Ramban's Commentary - Now studying: The Sound of G-d on the Move,
Rabbi Chaim Eisen
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
Dr. Goldblum’s class will be in recess until SeptemberWatch for
announcements of its resumption
11:36am (women) This class will resumenext Monday, July 14th 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 • "Dr. Aviva Gottlieb Zornberg on Parshat Korach
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)
Dr. Zornberg’s classes are in recess • Watch for announcements
Monday, July 7th, 8:00pm • Why does the month of Tammuz have the
name of a Babylonian deity? and... How come our months’ names come
from Bavel in the first place? with Rabbi Efraim Sprecher • Timely &
thought-provoking lectures and articles at www.geocities.com\RabbiSprecher
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, July 7, 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 - CLOSED
Avrom Silver Jerusalem College for Adults will be on recess during
July. Watch for announcements of the August resumption of JCA
classes
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; “Phil Chernofsky on
"Excursions into the World of Mitzvot"
Tuesday, July 8, 8:00pm, Dr. Irene Lancaster on "The Self Imposed
Exile of Abraham Ibn Ezra: Bringing Torah study from Muslim Spain to
Crusader Europe:
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 • Jointly hosted
by YU Alumni in Israel, OU Israel Center, Young Israel in Israel,
RCA in Israel
WEDNESDAY
9:30am (men & women) Towards a More Meaningful Davening, Dr. Joel
Luber
10:30am (men & women) Parshat HaShavua Shprintzee Herskovits
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 Meaning of
Kedusha" by Shprintzee Herskovits
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
Wednesday, July 9th, 6:30-9:30pm • Root & Branch Association (in
cooperation with the Israel Center)
6:30pm: “Redeeming Rachel's Tomb” with Evelyn Hayes, Founder,
Rachel's Children Reclamation Project; poetry student of Allan
Ginsburgh
8:00pm: “The Wizard of Oslo and the Repackaging of Yasser Arafat:
How it was Done, 1974 to the Present” with David Bedein; A Hands On
Talk from the Diaries of an Investigative Journalist, David Bedein
is Bureau Chief, Israel Resource News Agency, Beit Agron
International Press Center, Jerusalem, [www.israelbehindthenews.com]
• 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 with Rabbi Chaim Eisen
8-10pm Aliya Counseling Miriam Bass
THURSDAY
10:30am Mesilat Yesharim - Path of the Just - 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
Sunday, July 13, 8:00pm • Prof. Ed Simon onThe Kosher Pig: Fact &
Fantasy and July 20 with an update on Jewish Genetics
Tuesday, July 15th, 8:00PM • Traditional Jewish Paprer Cuts with
Rina Biran
Thursday, Tammuz & July 17
5:45pm: Shiur by Rabbi Mendel Deren: Chassidic Insights into the
Three Weeks
6:45pm: Mincha for the Fast Day, Mini-shiur: Review of Halacha &
Minhag
8:05pm: Maariv, fast-breaking refreshments
Monday, July 21st, 8:00pm • Iraq, the U.S., Israel and the Arabs
with Dr. David Luchins, Chairman, Political Science Department,
Touro College;National Associate Vice President, Orthodox Union; Dr.
Luchins will also be speaking IY”H on Monday, August 4th, 8:00pmon
“Are American Jews finally becoming Republicans?”
Motza’ei Shabbat, July 26, 9:30pm • Chana Malka Abramson will speak
about her book,Who by Fire, her experience, and about the benefits
of Loving Kindness
Sundry
Your tax-deductible support for the Malki Foundation / Keren Malki
helps us enable quality home-care for seriously disabled children in
Israel. Ph. 058 853317 • ww.kerenmalki.org • In loving memory of
Malka Chana Roth HY"D murdered in the Sbarro bombing, 9 Aug. ‘01
Joshua where are you now
When we are outside Jericho?
Bring your thunder
Bring your blast
Make our country
OURS at last
With His help, we won’t need elves
Let us build it by ourselves
With Him at our helm, the world will know
Their road map’s not the way to go
Help us build a nation great
So Moshiach can come, before it gets late
Renni Levine, June 23, ‘03
From Hava'ad Lema'an Rachel Imeinu
B”H ...Egged has agreed to put more buses on the line to Kever
Rachel. The timing could not be more crucial, as the PM is already
speaking of giving up Beit Lechem, G-d forbid. Although Kever Rachel
is not included in the "planned" retreat ...the Palestinians are
pushing for Kever Rachel to be included in the Beit Lechem turn
over.
Extra buses to Kever Rachel will only be run if there are
passengers. So do a mitzva for your mom (Rachel Imeinu) and your
country and visit Kever Rachel ASAP, and as often as possible.
New EGGED schedule to/from Kever Rachel
Jerusalem to Kever Rachel:
SUN-THU: 05:10 (from R’ Malchei Yisrael), 09:10, 11:10, 13:10,
15:10, 17:10, 19:10,(22:10 on THU only); FRI 9:10, 12:10, 14:10;
Motza”Sh 21:10
Kever Rachel to Jerusalem
SUN-THU 06:30, 10:30, 12:30, 14:30, 16:30, 18:30, 20:30, (23:30 on
THU only); FRI 10:30, 13:30, 15:30; Motza”Sh 22:30
Egged 163 bus to Kever Rachel leaves from the Central Bus Station in
Jerusalem, platform 5,inside the building. The Route is as follows:
Central Bus Station, Yirmiyahu, Sarei Yisrael, Malchei Yisrael, Meah
She'arim,Hanevi'im, Kvish #1,Hatzanchanim, Derech Hevron,Kever
Rachel.
Questions? Call 056-530-537
OU ISRAEL CENTER Seymour
J. Abrams Orthodox Union Jerusalem World Center
Yitzchak 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
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