SHABBAT PARSHAT EMOR
TT #567 - 8 Iyar 5763 - May 9-10
'03
Halachic Times for Jerusalem Israel
Summer Time
Correct for TT #567 • Ranges are for THU-THU, 6 - 13 Iyar - May 8 - 15, '03
Candle lighting - 6:50pm (Earliest, Plag - 6:00pm)
Havdala - 8:07pm (Rabbeinu Tam - 8:46pm)
Earliest Shacharit 4:53-4:47am
Sunrise - 5:48-5:43pm
Sof Z'man Kri'at Sh'ma - 9:11-9:09am (8:21-8:17am)
Sof Z'man Shacharit - 10:19-10:17am (9:46-9:43am)
Chatzot (halachic noon) - 12:35½-12:35½am
Mincha Gedola (earliest Mincha) - 1:10-1:11pm
Plag Mincha - 5:59-6:02½pm
Sunset - 7:29 - 7:34pm (7:24-7:28pm)
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...
The Israel New Moon Society functions with two related goals in mind: To
practice watching for the first visibilty of the lunar crescent and to test
the reliability and accuracy of existing computer programs that can be used
by a Sanhedrin of the future to provide the details that they are required
to know before the arrival of potential witnesses.
The implication in last week’s TT piece on the hypothetical Shabbaton
participant in Tzfat who just happened to notice the moon on its night of
first visibility, notwithstanding, it has been reported that of 11
experienced “molad watchers”, all with good vantage points and knowledge of
what and where to look, only two saw the L’VANA B’CHIDU- SHA. Neither
“witness” would qualify before the Sanhedrin, by the way. The point is - it
isn’t as easy as you think.
LEAD TIDBIT:
The Glass is Half Full, B”H
Hard to write. Too many thoughts; not enough space. Dispense with cute
intro; cut to the chase.
Okay. The half-full or half-empty glass
image is usually considered a definition of optimism versus pessimism. Here
it is being used to question how one views the imperfect, flaw-riddled State
of Israel. The Jewish state that was established 55 years ago in Eretz
Yisrael.
The state that finally gave the Jewish
People a place to live without quotas and restrictions on their numbers. The
state that changed the world for the Jew, because now there was one place on
Earth that would not slam its door in a Jew’s face and say, "Sorry, we have
no room for you". The state that considers Shabbat - not Saturday, but
Shabbat - the day of rest AND part of the definition of its Jewish
character. Yes, a state many of whose inhabitants do not keep Shabbat as we
are commanded to. And a state whose official policies are not always in line
with proper Shmirat Shabbat. But that's because the cup is half-full.
Are we supposed to celebrate the
establishment of a state like this? Are we supposed to thank HaShem for it?
What about celebrating and thanking G-d
for a military victory that restored Jewish autonomy in the Land, but whose
leaders usurped trhe kingdom for themselves - people who had no right to the
kingdom. People among whom was found evidence of idol worship in later
generations. People whose lineage came to an end because of their improper
behavior. We should thank G-d for that?
Chanuka says yes.
If G-d had only taken us out of Egypt but
not cared for us in the Wilderness, nor given us Shabbat or the Torah or
Eretz Yisrael -DAYEINU. It would have been enough.
That doesn’t mean that Y’tzi’at Mitzrayim
was complete in and of itself that it was enough. It means that there is
sufficient cause to praise G-d and thank Him for the Exodus, reguardless of
all that was still to come.
G-d gave us the State of Israel with
Jewish sovereignty after the Land was ruled by many different nations, and
after we were ruled and persecuted and slaughtered by our enemies. DAYEINU.
Not, chas v’shalom, that what exists
today is enough that we don’t yearn for more. But DAYEINU, there is
sufficient cause to praise G-d and thank Him for what we have, while we pray
for - and work hard towards - an Eretz Yisrael that will be home to more and
more Jews. We want more and more Jews to accept and live by Torah and
Mitzvot, and we want the quality of our Torah observance to increase. We
want the Geula Sh’leima, but we thank G-d for what we have so far.
Sedra-Stats
31st of 54 sedras; 8th of 10 in Vayikra
Written on 215 lines in a Sefer Torah (rank: 20th)
17 parshiyot; 11 open, 6 closed
124 p'sukim, rank: 15th; 1st in VayikraSame as Sh'mot, but shorter in words
& letters
1614 words, rank: 22nd; 2nd in Vayikra
6106 letters, rank: 23rd; 2nd in Vayikra
Relatively short p'sukim account for its drop in ranking in words and
letters
Mitzvot:
63 of the 613 mitzvot; 24 pos. 39 prohibitions
Only Ki Tetze (with 74) has more. And only K'doshim and Ki Teitzei are more
"Mitzva- dense" than Emor. Emor averages more than one mitzva every two
p'sukim. Emor has almost five times as many mitzvot than average for the
Torah. From another angle, the many mitzvot in Emor can be grouped into
relatively few categories. This is in contrast with the mitzvot of K'doshim
which range over many different areas. In this respect, Emor's mitzvot are
very "tidy".
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 - 15 p'sukim - 21:1-15
This Aliya is particularly appropriate for a kohen
Following Parshat K'doshim, which focuses on the challenge to the individual
Jew and the whole Jewish community to rise to higher levels of
sanctification, the parsha of Emor begins with the special sanctity of the
kohen, and the even higher sanctity of the Kohen Gadol. These higher levels
of k'dusha are concomitant with stricter rules of personal religious
conduct.
A kohen is not to become ritually defiled
due to contact with a dead body [263,L166], except for his seven closest
relatives: wife, mother, father, son, daughter, brother, (unmarried) sister.
This is more than permission; a kohen is required to participate in the
funeral and burial of his close relatives, becoming "Tamei" [264,A37].
Kohanim (and all Jews) are forbidden to
afflict the body in any way as a sign of grief. [This is an example among
many of a mitzva that appears in a particular sedra, but is counted
elsewhere. In other words, Emor has even more than the Chinuch's official
count of 63 mitzvot.]
MITZVA WATCH
The Talmud teaches that from this same source, mitzva 264, comes the
requirement, incumbent upon all Jews (not just kohanim), to mourn one's
seven close relatives. It is important to note that this is not a case of
rabbinic extension of Torah law or rabbinic legislation sanctioned by their
obligation to "protect" Torah and mitzvot. This is more. This is part of the
definition of the Torah's mitzva #264, as transmitted to us by the Talmud,
the Oral Law. The Sages of the Talmud present us with two categories of Law
- Torah Law, which includes the Written Word AND the Oral Law, and Rabbinic
law. They not only teach us both, but they (most often) clearly
differentiate between the two categories for us, so that we will know what
is a D'ORAITA and what is D'RABANAN, thereby neither adding to nor
detracting from the Torah. Our commitment to G-d at Sinai includes careful
adherence to Torah and Rabbinic Law (since the Torah requires us to listen
to the rulings and teachings of the Sanhedrin). But it is important for us
to know the difference so that we will not have a distorted view of the
Torah. (There are also practical distinctions between Biblical and Rabbinic
law.) Specifically, in the case of mourning, the first day is considered
Torah Law, the balance of Shiva is Rabbinic. Rabbinic, but inspired by the
Torah. But that's not the same as Torah law itself.
Kohanim must be holy and avoid
desecrating His Name, because they perform sacred service. This mitzva for
the kohen is also taken to refer to the prohibition of doing Temple service
after purification in a mikve, but before the day has completely passed
[265, L76]. (Such a person is known as a T’VUL YOM. His complete
purification is lacking only time.)
A kohen may not marry a "zona" (a non-
Jew and/or a Jewish women who has had relations with a man who is forbidden
to her) [266,L158], a "chalala" (the daughter of a kohen from a woman to
whom he is forbidden because he is a kohen) [267,L159], nor a divorcee
[268,L160].
Because of the sanctity invested in the
kohen by HaShem, we are commanded to honor the kohen [269,A32]. Calling him
to the Torah first is one manifestation of this honor. So is having him lead
Birkat HaZimun. We may not "use" a kohen to serve us.
The Kohen Gadol has even more
restrictions because of his higher sanctity. He may not defile himself to
any dead person (even his parents - the only exception is a body that has no
one to tend to it. This is known as a MEIT MITZVA) [271,L168] nor enter
under a roof with a dead body [270, L167]. The Kohen Gadol's sanctity
derives from the anointing oil and/or the special garments. He is to marry a
previously unmarried woman [272, A38]. He may not marry a widow [273, L161]
nor any of the types that the regular kohen is forbidden to marry. He is
further forbidden to have relations with a widow [274,162], as this would
contravene his sanctity.
The Kohen Gadol should (preferably) be smarter (better educated, wiser) than
his fellow kohanim, bigger (taller) in build, and wealthier.
Levi - Second Aliya - 24 p'sukim - 21:16-22:15
A kohen with a disqualifying blemish may not serve in the Mikdash [275,
L70]. The Torah next identifies many of the disqualifying blemishes. The
rule applies not just to a permanent blem- ish or deformity, but even to
temporary blemishes [276,L71]. A disqualified kohen may eat of the sacred
foods (some but not all categories), but may not even enter the Mikdash
[277,L69].
MITZVA WATCH
A kohen baal mum (with a disqualify- ing blemish) is barred from the area of
the Mikdash from the (external) Altar and inward, but may enter the outer
area of the courtyard of the Mikdash, and even may perform some tasks.
Furthermore, a kohen who becomes "tamei"
is temporarily barred from the Mikdash [278,L75], nor may he "approach"
sacred foods. He may not eat T'ruma [279,L136] or other "kodoshim" while "tamei"
from any of various sources. On the day of impurity (for the 1-day type) or
on the last day (for the 7-day type), the kohen immerses in a mikve and,
"with stars-out", he once again is allowed to eat T'ruma.
Not only may one not eat non-kosher meat,
it also renders a kohen "tamei".
A non-kohen may not eat T'ruma [280,
L133] (or other sacred foods). Jewish servants and laborers of a kohen may
not partake of T'ruma [281,L134]. OTOH, an "eved C'naani" who is considered
part of the kohen's pos- sessions, may eat his master's T'ruma. An
uncircumcised male may not eat T'ruma (even if he has valid medical reasons
for being uncircumcised) [282, L135]. This rule is not expressly stated in
the text, but is learned by "parallel texts" from korban Pesach. It is none-
theless one of the 613 mitzvot, noteworthy, in that it is a mitzva with no
direct "chapter & verse" to point to.
A kohen's daughter (and any woman) who
has relations with someone to whom she is forbidden, may no longer eat
T'ruma [283,L137]. This mitzva also includes the situation of a kohen's
daughter who marries a non-kohen. During her marriage, she may not eat
T'ruma. If her husband dies or divorces her, she may return to her father's
home and eat T'ruma - if she has not had children. With children the fear is
she might feed them (her children are NOT kohanim) of the T'ruma. Hence, she
too is barred.
A person who inadvertently eats T'ruma
must compensate the kohen by paying the value plus an amount which equals
1/5 of the payment. Eating "tevel" (produce from which none of the required
separations was taken) is forbidden for all to eat [284,L153]. Violation
constitutes a disgrace of the sacred.
Shlishi - Third Aliya - 17 p'sukim - 22:17-33
Animals offered as sacrifices must be blemish-free [285,A61]. It is
forbidden to consecrate a blemished animal as a korban [286,L91]. It is also
forbidden to make a blemish in a korban [287,L97]. Blemishes referred to are
specifically defined by the Torah & Talmud. If a blemished animal is
offered, it is additionally forbidden to sprinkle its blood on the
Mizbei'ach [288,L93], or to slaughter (as a korban) a defective animal
[289,L92], nor to place any of the animal's parts on the Mizbei'ach to burn
[290,L94].
Castration of animals is forbidden
[291,L361]. (This is a serious halachic issue related to house pets. Consult
a Rav who knows these things for details.
A defective animal may not be offered as a korban, even if received from a
non-Jew [292,L96].
From this point through chapter 23, is
the Torah reading for the first day of Sukkot (second day as well, outside
of Israel) and the second day of Pesach (our first day of Chol HaMoed.
Second day Yom Tov in Chutz LaAretz)
A new-born animal stays with its mother
for 7 days and only thereafter may be used as a korban [293,A60].
It is forbidden to slaughter (as korban
or for personal use) an animal and its offspring on the same day [294,L101].
The Torah, once again reminds us that
korbanot to be eaten have time limits which must not be exceeded.
Until this point in the sedra, the Torah
has dealt with the sacrificer (kohein) and the sacrificee (animals). It now
changes gears and we find another meaning of the word sacrifice, as in being
willing to die in sanctification of G-d's Name.
We may not desecrate G-d's Name
[295,L63]; we must sanctify His Name [296,A9]. These mitzvot have many
facets. A Jew is required to give up his life rather than violate one of the
"big three": murder, incest/adultery and idolatry. In times of "forced
conver- sion", martyrdom is required even for the "least" violation.
MITZVA WATCH
Our Sages have broadened the scope of this very significant mitzva-pair:
Kiddush/Chilul HaShem. In addition to Martyrdom, one who violates any
prohibition in a spiteful manner, esp. in public, is considered to be
disgracing G-d's Name. Conversely, the special way in which a person can
perform a mitzva, when esteem for mitzvot in the eyes of other people is
enhanced, when respect for Torah and Torah-Jews is increased, then that
person has not only performed a mitzva - he has sanctified G-d's Name. This
same idea is extended to any facet of human behavior. The religious Jew (or
the Jew who appears to be religious) has the constant potential of Kiddush
(or Chilul) HaShem. Simple acts of common courtesy or discourtesy can have
far-reaching ramifications, depending upon who is involved, who is watching,
how things are perceived, etc.
R'vi'i - Fourth Aliya - 22 p'sukim - 23:1-22
Chapter 23 in Vayikra is the "Portion of the Holidays". It begins with the
statement: "These are the Festivals..." Shabbat is presented as the first of
the Holidays (we designate it so in Kidush on Friday night when we say that
Shabbat is in commemoration of the Exodus and is the first of the "days
called Holy").
On the 14th day of Nissan, the Korban
Pesach is brought. On the 15th, begins the Matza Festival (which we call
Pesach), “requiring” matza for 7 days. The first is a holy day with most
forms of "melacha" forbidden [297, 298; A159,L323].
(In each case of a Yom Tov, there is a
positive command to abstain from "melacha", and a prohibition against doing
"melacha").
Korban Musaf is to be brought on the 7
days of Pesach [299,A43]. The seventh day is Yom Tov [300,301;A160,L324].
Following the 1st day of Pesach, the Omer
(barley-offering) is brought [302,A44]. Special korbanot are offered on the
day of the Omer. One may not eat different forms of new grains until the
bringing of the Omer [303,304,305; L189,L190,L191].
We are to count from the day of the
bringing of the Omer a period of 7 weeks - 49 days [306,A161]. The Torah
says 50 days, but we understand it to mean "up to but not including"
(because it also says 7 full weeks, and 50 is not divisible by 7, 49 is).
Following the 49th day, a special
offering of two loaves from the new wheat is to be offered [307,A46]. This
is on the holiday of Shavuot which has "melacha" restrictions [308,309;
A162, L325]. This Aliya ends with the reminder of the gifts of the field
that must be left for poor people.
Why mention these mitzvot in the midst of
the portion of the Holydays? Rashi quotes a R’ Avdimi: He who gives gifts to
the poor in a proper manner is considered equal to one who builds the Beit
HaMikdash and offers the Festival sacrifices therein.
Chamishi - Fifth Aliya - 10 p'sukim - 23:23-32
The 1st day of the 7th month (Tishrei) is holy (Rosh Hashana), "melacha"
being forbidden [310,311;A163,L326]. Special Musaf sacrifices are brought
[312,A47], in addition to the Rosh Chodesh Musaf. Note that Shofar is not
counted here, but in Parshat Pinchas. Here Rosh HaShana is referred to as
ZICHRON T'RU'A, a remembrance of the T'ru'a. In Pinchas, the Torah tells us
to have a "T'ru'a day" - that is the command to blow Shofar [405,A170].
The 10th of Tishrei is Yom Kippur. One
must fast [313,A164]. There is a Korban Musaf to be brought on Yom Kippur
[314,A48], in addition to the Yom Kippur service described in "Achrei").
Eating or drinking (without a valid excuse) is punishable by excision (death
and more from Heaven). Similarly, ALL "melacha" is forbidden [315,L329], as
are to eat and drink on Yom Kippur [316,L196]. We must abstain from
(Shabbat-like "melacha on Yom Kippur [317,A165].
"...On the ninth of the month in the
evening, from evening to evening, observe your Shabbat." From here the
Gemara teaches up the concept of Tosefot Shabbat and Yom Tov, which we
partly observe by counting the time from sunset to stars-out as Kodesh on
both ends of the day.
Shishi - Sixth Aliya - 12 p'sukim - 23:33-44
The 15th of Tishrei is Succot, a 7-day holiday. "Melacha", (referring to
most of the Shabbat restrictions, with the well-known exceptions) is
forbidden on its 1st day [318,319; A166,L327]. Musaf sacrifices are to be
brought on each of the 7 days [320,A50]. The 8th day (sometimes Shmini
Atzeret, a.k.a. Simchat Torah, is viewed as its own holiday; sometimes as
the 8th day of Succot) is also a Yom Tov [321,322; A167,L328] with korban
musaf of its own [323,A51].
These are the Holidays, besides the
Shabbatot of the year and other offerings to the Temple. It is at the
harvest time in the fall that Succot is to be celebrated.
On the 1st day we are required to take the 4 species (a lulav, etrog,
hadassim, aravot) [324,A169].
During the holiday of Succot, we are to
dwell in succot [325,A168]. This is in order to instruct all generations
about the aftermath of the Exodus when we were privileged to Divine
protection in the wilderness.
The standard understanding of the portion
of the Holydays is that the “list” begins with Shabbat, as mentioned above.
There is an interesting other way to understand the situation, attributed to
the GR”A. Six days you shall work refers to the six holy days that some
Melacha is permitted - 1&7 Pesach, Shavuot, Rosh HaShana, 1&8 Sukkot. But on
the seventh (holy day), it is “Shabbat”, i.e. Yom Kippur. In other words,
Shabbat is not part of this whole chapter.
Sh'vi'i - Seventh Aliya - 23 p'sukim - 24:1-23
G-d tells Moshe to command the people to prepare pure virgin olive oil for
lighting the Menora, always. The lamps of the Menora burned through each and
every night, right outside the dividing curtain between the Sanctuary and
the Holy of Holies.
[SDT] The juxtaposition of the Festivals
and the lighting of the Menora are taken as a hint to Chanuka from the
Torah. What even makes the point stronger is the Torah's stress on the
concept that the lights of the Menorah are constant, eternal, always,
through the generations. The Menorah of the Beit HaMikdash has not made it
through the generations. The Chanuka lights have!
We are also to take fine flour and bake
12 loaves (matza rules) which are placed on the Shulchan in the Mikdash.
This too was a permanent fixture in the Temple. The loaves were exchanged
weekly, on Shabbat (having been baked on Friday, unless it was a Yom Tov -
then the baking was on Erev Yom Tov). The kohanim on duty would share the
loaves that were replaced by the new ones.
The Torah next tells us of the son of a
Jewess and an Egyptian who "blessed" G-d's name. He was incarcerated pending
word from G-d on how to punish him. The command was to stone him to death.
This is to be the punishment for "blessing G-d".
So too, murder is a capital offense.
Killing an animal requires compensation to the owner. Causing injury to a
person requires compensation based on factors resulting from the injury.
The execution of the "curser" was carried
out, as commanded by G-d through Moshe.
The three last p’sukim are repeated for
the Maftir.
Haftara - 17 p'sukim - Yechezkeil 44:15-31
Yehezkel, himself a kohen whose early days were spent in the Beit HaMikdash,
prophesies the rebuilding of the Temple and the restoration of the active
kehuna. He reiterates many of the rules of the kohen, many of which are
based in Parshat Emor. It is interesting to note that some of his rules are
stricter than required by Torah law, but suited the conditions of his time.
For example, Yechezkeil restates the marriages permitted and forbidden to a
kohen. He says that a kohen cannot marry a divorcee (correct) nor a widow
(this is not so according to the Torah; only the K.G. may not marry a
widow). But he adds that a kohen may marry a widow of a kohen. Apparently,
by not allowing a kohen of the time to marry a widow of a non-kohen, the
community would take care of its widows (from kohanim) in a better way.
To apply the halachic details to the
future, on a permanent basis is problematic in light of the immutability of
the Torah. They can be considered "for the moment" or possibly they could be
"suggested" strict measures.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 183 • Sale of a Tract of Farmland
In Shulhan Aruch, Hoshen haMishpat, Rabbi Yosef Karo, after discussing those
things that are or are not included in the sale of a parcel of real estate
has chapters on things included in a sale of a courtyard or a city (chapter
215); sale of a field except for its trees (chapter 216); and Sale of Other
types of real estate. (chapter 217). This last chapter discusses sales of an
irrigation canal, sale of a roadway across the seller's field, sale of a
cistern in the seller's field; and sale of a burial plot in the sellers
field. The next chapter that he has regarding sales of real estate is about
the sale of farmland, the topic of this lesson and the next lesson. I doubt
that too many of the readers of Torah Tidbits live on farmland. But ours is
a country that still has many kibbutzim devoted to agriculture, and most of
us who live in cities have friends, parents, children and other close
relatives living in such kibbutzim, this lesson may have special
significance. But most importantly, the laws of these lessons are lessons in
Torah so that, in and of itself, make the topics very important.
The title of this chapter as it appears
in Shulhan Aruch is, "One Who Sells A Beth Kor of Land and It Contains Rocks
and Gullies."
A beth kor of land is approximately five
and one-quarter acres. Several questions can arise about the sale. Was the
term beth kor meant to be exact or approximate, and if approximate, how much
so? What if the land contains rocks and gullies that make it extremely
difficult to plow and tend to the grains or vegetables grown there? Is there
some compensation to be allowed to the buyer if there are such undesirable
features in the field that he bought?
The Talmud advises the parties to have
the field surveyed before they conclude the sale. The survey will tell the
parties the exact area of the field and will also describe any odd features
such as rocks and gullies. There are times when the parties do not want to
spend the money to have a surveyor or there is no time to engage the
services of a surveyor. As has been stated in the preceding lessons, the
agreement between the parties, if clear and unambig- uous, is always
controlling, and absent a clear and specific agreement, local law and custom
is to be followed. The laws of these lessons apply when there is no such
agreement between the parties and there is no local law and custom.
Assume that Reuven sells to Shimon a beth
kor of land in a field for farming and there was no physical inspection of
the premises by Shimon nor was there a survey made by a surveyor. As shown
below, such field must measure exactly a beth kor of land. Assume that after
Shimon performed an act of acquisition for the field and became its owner,
he discovered that the field had gullies and rocks and thus made that part
of the field not suitable for plowing, sowing, and raising crops. The area
of any of the gullies or rocks that is at least ten tefachim (about 37
inches) deep, or high, is not included in the beth kor of land.
Reuven must furnish to Shimon other land
contiguous to the land sold to Shimon equal to the area of the gullies or
rocks.
In these cases the rocks and gullies
belong to Shimon without any price to be paid to Reuven.
Shimon may not rescind the sale if he
receives the other land to compensate for the area lost to rocks and
gullies. That is, if he can pass his farm equipment for plowing, sowing, or
harvesting from one part of the field to the other without being blocked
from doing so by the rocks or gullies; if he cannot do so, he can rescind
the sale. The area of any gully or rocks that are less than ten tefachim
deep or high is included in the sale and Shimon does not have any recourse
against Reuven for additional real estate to cover the unusable area to
compensate Shimon for the loss of so much land. Shimon must accept such
smaller rocks and gullies as part of his land without compensation.
The language of the sale will determine
if Reuven must deliver to Shimon exactly a beth kor or whether there can be
a certain discrepancy, either more or less than a beth kor. If Reuven
stated, "I sell to you, Shimon, a beth kor of land:" it must be exact. If
the land is less than a beth kor, a proportionate deduction of the price is
given to Shimon.
If the field is larger than a beth kor,
Shimon must return such overage to Reuven.
If Reuven stated, "I sell to you about a
beth kor of land" or "a beth kor, more or less," it is held not to be exact.
There are other cases where the intent is not so obvious and beth din must
in such cases make the determination if an exact measure was sold or an
approximate measure of land was sold. If the language shows that the sale is
not of an exact amount, and if the discrepancy does not exceed one
twenty-fourth of the area sold, whether in favor of the buyer or the seller,
the sale is valid. In cases of doubt as to whether the language signifies an
exact amount or an inexact amount of area, it is resolved in favor of the
seller.
If the discrepancy exceeds one twenty-
fourth of the area sold, if in favor of the seller, the buyer receives a
proportionate allowance for the entire discrepancy, not just for the amount
that exceeds one twenty-fourth of the price. If the discrepancy is so large
that the tract does not qualify to be called approximately a beth kor, then
if the seller has a field of a beth kor, he must exchange that with the
buyer for the first field that the buyer bought. Or he may give to the buyer
additional contiguous land to make up a beth kor of land. If the seller does
not have any other land to give to the buyer, the buyer may accept a
proportionate allowance in price or may rescind the sale and get his money
back. If the discrepancy is in favor of the buyer, the buyer must return to
the seller the entire excess of the land, not merely so much of the excess
as exceeds one twenty-fourth of the area.
If the seller has land adjacent to the
sold field, the returned land must be contiguous to the seller's land. These
are just a few of many law dealing with the sale and purchase of farmland.
The purpose of this lesson is to demonstrate to the reader that the halachah
has practical applications in all areas of a person's existence, no matter
where he is found.
The subject matter of this lesson is more
fully presented in Volume VI Chapters 218 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
Business with a Torah Scholar
One prominent feature of business halacha is the variety of laws relating to
doing business with a Torah scholar. If we examine these laws carefully, we
will discern a number of distinct yet interwoven themes.
Let us first make a list of some of the
most important rules:
1. An eminent Torah scholar should be exempted from most kinds of communal
taxes (SA YD 243:2);
2. If there are several Jewish merchants with the same merchandise, a Torah
scholar is given priority in selling (SA YD 243:4);
3. Every person should strive to do business with a Torah scholar (Rambam
De’ot 6:2).
Each rule has a different rationale. The
exemption from taxes is not meant to lighten the scholar's burden, to enable
him to learn; we know this because the exemption applies even to a wealthy
Torah scholar. Rather, this exemption is a way of showing our respect for
the unique standing of a talmid chacham.
The priority given a Torah scholar in selling does seem to be intended to
enable him to take as little time as possible from his studies. One piece of
evidence for this is that this law is recorded with the law which seeks to
minimize the time a talmid chacham has to wait for a hearing in court.
The rule urging all of us to do business
with a Torah scholar could also be understood in the same vein: if every-
one gives him precedence, his business will thrive and he will have more
time to spend learning. Yet this is not the rationale understood by the
Rambam! Unlike the previous two laws, which the Rambam included in the laws
of Torah study (6:10), this law is included in the laws of deot or
perception. Interestingly, the intended beneficiary here is not the Torah
scholar, but rather the person who does business with him. Here is the
language of the Rambam:
"It is a positive commandment to cleave
to scholars and their students in order to learn from their ways, as it is
said, 'And cleave to Him'. Is it possible for a human to cleave to the
Divine presence? Rather, our sages said in the explanation of this
commandment, cleave to scholars and their students. Therefore, a person
needs to strive to marry the daughter of a Torah scholar, to marry his
daughter to a Torah scholar, to eat and drink with Torah scholars, and to do
business with a Torah scholar, and to associate with them in every way."
In other words, we do want to minimize
the amount of business a Torah scholar needs to engage in but not too much!
If Torah scholars are completely estranged from the world of business, then
we "commoners" are unable to fulfill the Torah mitzvah of learning from
their ways in this most important area of life.
Perhaps even the second law can be understood in this light. By giving the
Torah scholar an advantage in business, through priority in selling, we give
him an incentive to engage in business, since he is able to be successful
without taking excessive time from his studies. This incentive may not be
important for the Torah scholar, but it is important for us; it provides us
with the irreplaceable opportunity to observe the talmid chacham's conduct
in business from close up, so that we have a model to emulate. Only in this
way can we ensure that our own business conduct lives up to Torah ideals.
Appropriately, I am indebted to the
businessman and Torah scholar Yossi Tzuria of NDS for the main insight of
this shiur.
“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 & Reason
3. Words of Wisdom; Words of Wit
4. Candle by Day
5. Torah from Nature
6. Chizuk V'Idud
7. Hebrew Word
8. From the desk of the director
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 Is one allowed to use a siddur to kiss
the Sefer Torah as it passes by or is it considered a disgrace to "use" the
siddur in a manner other than its purpose?
A We have not been able to find an explicit source on this common practice
(although a practice often counts as a source in and of its own right).
However, there seems to be a similar case, discussed by the poskim, which
can serve as a precedent.
The Taz (Yoreh Deah 282:13) forbids using
one sefer to raise up another one to make it easier to learn from, because
he is using something holy for a use for which "wood or stone" works just as
well. (It is permitted, according to the Taz, to place one sefer on another
if the base sefer was brought to the place to be used for learning, not as a
stand). It would seem, then, that one should not use the siddur to kiss the
sefer Torah, as he can use his hand or talit, etc.
On the other hand, the Magen Avraham (Yoreh
Deah 154:14) argues on the Taz and allows one to bring over a sefer in order
to prop up another sefer. His main source is the gemara (Megilla 26b) that
one may move over a bima to a place where its presence will prevent tuma
(impurity) from entering a beit knesset. One can learn the Magen Avraham in
a limiting manner, allowing use of a holy object only if it is not clear why
one is bringing it over or only if the use is done when the object is
stationary. However, it appears from the context and language of the Chayei
Adam (31:48) and Mishna Berura (154:31) that they understand the Magen
Avraham in an inclusive manner that applies to our case. In other words, if
the use is not in and of itself degrading and the fact that it is being used
at all is to aid in a mitzva-oriented activity, it is permitted.
It is also possible that even the Taz
would permit use of the siddur to kiss the Sefer Torah, because it is not
taking the place of "wood or stone," as the Taz complains in his case. The
cogency of the argument may depend on the circum- stances. Some may use the
siddur as a convenient way to extend the hand and not bother to get closer
to the Sefer Torah. If so, its use is for human convenience, although it is
within the context of a positive religious experience (showing love for the
Torah). However, many use the siddur, because they feel that it is more
respectful for the Torah to be touched by something holy, not by human
hands. With that frame of mind, the siddur is not a replacement of wood or
stone, but is a means of showing respect for the Sefer Torah. Since the
Sefer Torah is on a higher level than the siddur, the grounds for leniency
are stronger than in the Taz's case.
This concept has precedent in a very
similar case. The Shaarei Efrayim (one of the classic sefarim on the laws
related to the reading of the Torah) describes that one who gets an Aliya
kisses the Torah with his talit or the M'IL (the cover of the sefer Torah).
Considering that the M’IL has a higher level of kedusha than the talit or
even the siddur, it seems that one can freely use holy things for kissing a
Sefer Torah, as he does not write that it is permissible only if there is no
other alternative. The only way to deflect the proof is to say that only
those things like a M’IL, whose kedusha stems from its use to serve the
Sefer Torah, can be used to serve the Sefer Torah in any way.
In summary, it seems that there is strong
basis to permit using a siddur to kiss a Sefer Torah, even if alternatives
exist. Therefore, one should not criticize or discourage those who have the
practice to do so. On the other hand, we cannot totally rule out the
contention that it is not proper to use the siddur for that purpose.
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
Rite and Reason by Shmuel Pinchas Gelard
Concerning the implementation of any future scheme or activity, it is
customary to declare: IM YIRTZEH HASHEM (IY”H, if HaShem wills it).
Reason: The Midrash says: “A person should never say he will do something,
except in accord with HaShem’s decree. ‘Many thoughts are in man’s heart,
but only the counsel of HaShem will endure’ (Mishlei 19:21)”. There is an
allusion to this in the final words of the pasuk: HI TAKUM, “will endure.
The word HI (that’s hee) is spelled HEI-YUD-ALEF, the initial letters
(rearranged) of IM YIRTZAH HASHEM.
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
When R’ Yisrael Salanter lived in Koenigs- berg, he shared a room with his
student,R’ Yitzchak Malttzman. Each had his own key to the room. One night,
the student went out to an important meeting and forgot to take his key with
him. R’ Yisrael saw that his student had forgotten his key and was sure that
his student would not wake him by rignging the bell late at night. In order
to ensure that the student would not spend the night outdoors, R’ Yisrael
remained outside, walking about, until R’ Yitzchak returned home.
R’ Chaim Brisker once became involved in trying to make peace between two
simple men. One of those close to him asked, “Rebbe, is it fitting for
someone of your stature to become involved in such petty matters?”
R’ Chaim answered, “The halacha states that at the end of the Amida one must
take three steps back before he is allowed to say ‘Shalom”. For SHALOM,
peace, it is worth taking a few steps back.”
Children must be taught to listen to their parents, but parents must also be
taught to listen to what bothers their children. (Unattributed)
To be an individualist does not mean not to do what everyone else is doing,
but not to do things BECAUSE everyone else in doing them. - From A Candle by
Day by Rabbi Shraga Silverstein
MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA •
Bovidae
Animals presented in this MRMH column do not have to have a connection to
Parshat HaShavua, but from time to time, the choice is made because of a
connection. As tempting as it was to go in a more exotic direction, we
decided to stay with the three types of kosher domesticated animals which
are men- tioned quite often in Parshat Emor. First there is the topic of
blemished animals that are unfit for the Mizbei’ach. Then the prohibition of
taking an animal from its mother to use as a korban before it is 8 days old.
Then there is the prohibition of slaughtering and animal and its offspring
on the same day. And then there are all of the korbanot musaf for the
Holydays. Cow, goat, sheep - over and over and over again.
Surfing the web for things to include in
this column, uncovered other things of interest. We share them with you.
Although the term BOVINE applies to cows
and closely related animals, such as buffalo, the term BOVIDAE is a family
of mammals (with 137 species grouped in 45 genera, one of which is the
abovementioned bos or bovines) that includes cow, goat, sheep, antelope,
gazelle, mountain goat, gnu, wildebeest (same as Gnu, just testing to see if
you are paying attention)... In looking over the list of different members
of the Bovidae family, they all seem to be kosher. All bovidae have
4-chambered stomaches. They are all cud-chewers. (There are cud-chewers,
both kosher and non- kosher, that belong to other families, although they
would be members of the suborder - that being a classification that is more
inclusive than family - of ruminants.) And it seems (but don’t take this as
a definitive word on the subject) that they all have split hooves, meaning
that they are all kosher. Even assuming that all bovidae are kosher, it does
not follow that all kosher mammals are bovidae. Deer and giraffe, for
example, are not in this family.
Back to the sedra... the three types of
B’HEIMA T’HORA, kosher domesticated farm animals, are the mammals that are
used as korbanot. They subdivide into B’HEIMA GASA, the large animals, i.e.
cow family, and B’HEIMA DAKA, the small animals, i.e. goat and sheep. The
former category is also referred to as BAKAR (cattle); the latter are also
known as TZON. The term SEH refers to both goat and sheep; SEH IZIM and SEH
K’VASIM refer to goat and sheep respectively.
Let’s finish off with some GOAT FACTS:
Male is called a billy (domestic) or a
buck (wild). Female is a nanny (domes- tic) or a doe (wild). Young is a kid.
A group of goats is a trip. Goats usually have 2 kids a year. Gestation is
about 5 months. Goats do not have upper teeth. Both male and female can have
beards. Goat milk is more widely drunk around the world than the milk of any
other animal. The pupil in a goat's eye is rectangular in shape instead of
round... Goats are picky eaters... Cashmere and mohair both come from goats.
CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
The description of the festivals in this week's parsha is read not only on
Shabbat Emor, but also on the first day of Sukkot (and the second day in
CHU”L) and the second day of Pesach. It contains a brief summary of the
central themes of human history, Am Yisrael and Eretz Yisrael: Shabbat
reminds us of the creation of the world; Pesach marks the birth of Am
Yisrael; Sefirat HaOmer links the physical freedom from Egypt to the
spiritual freedom acquired through Matan Torah on Shavuot; Sukkot connects
the people of Israel to the land of Israel and points to final human
redemption.
The festival chapter is immediately
preceded by a section dealing with the slaughter of animals (Vayikra 22:
25-33). On those days that the chapter is read on the festivals, the reading
begins with these verses. According to the Netziv, that reading is based on
a tradition going back to Moshe at Sinai. Why are the two passages
juxtaposed? And why are the two sections read together on the holidays?
A newborn animal must remain with its
mother for at least seven days before it may be offered as a sacrifice.
Slaugh- tering the mother animal and its offspring on the same day is
forbidden. At first glance, these laws show mercy towards animals, but if
the Torah is concerned about animal welfare, the slaughtering of animals
should be entirely forbidden. As we find through- out the Torah, man was
given the mitzvot in order to develop his character. The object of these
laws is explicitly stated at the end of the section (verse 32): kedusha,
holiness, the goal of perfection of humanity.
The omer offering consists of barley
which is animal feed; bread is human food. Both are the produce of Eretz
Yisrael. This pageant, played out in the Mikdash, the focus of Eretz Yisrael,
symbolizes spiritual growth, fulfillment of ourselves, Am Yisrael and the
world. - Rabbi Yehoshua FriedmanYeshivat Hesder Ma'ale Efraim • 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
Hebrew Word
Double lesson, courtesy of the Academiya L’Lashon HaIvrit and GuruNet.
Escalator in Hebrew is MADREIGOT NA'OT and was invented by Charles Seeberg
around 1900.
Divrei Menachem
While last week's parsha promoted the value of holiness among the Jewish
people, Emor concentrates on the kohanim whose special functions obliged
them to apply the highest standards of behavior and purity.
The tasks of the kohen included offering
sacrifices and incense in the Mikdash, diagnosing nega'im, and also teaching
the people, as recorded in Malachi (2:7): "For the Kohen's lips should store
knowl- edge; and they should seek the Torah from his mouth." Kohanim were
also prohibited from various activities such as contact with the dead,
marrying a divorcee, et al.
The Sforno notes that Kohanim could not
abandon or neglect their role and consequently avoid these prohibitions.
This would be a desecration of G-d's name, an act against which they, as
community leaders, were most severely cautioned. Rabbi Hirsch reminds us
that as representatives of the Sanctuary more was expected of them than of
mere individuals.
As in ancient times we are still obliged
to honor the Kohen, by showing him respect and by giving him precedence.
Nevertheless, the Torah says that "you shall sanctify him," implying that
because of his elevated responsibility to the nation, we can compel him to
remain true to his calling (Rabbi Hirsch), even by forcing him to divorce a
"forbidden" woman (Rashi). How intriguing are the mutual responsibilities of
the leaders and the led!
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 hastening the realization of our hopes and
prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
More on The Omer & Shavu'ot in the
Mikdash
The barley flour used for the Omer offering on the 16th of Nisan, had to be
of the best; the barley kernels milled had to be Kar Malei, i.e. they had to
completely fill the layer of bran which covered them. For this reason, the
reaped barley was not exposed to the sun, nor brought from afar because this
would tend to dry out the kernels. Once the stalks were brought into the
Azara, the kohanim could start their preparations. First the grain was
lightly beaten (chavita) with "reeds or stems of plants" and winnowed. This
light beating removed the chaff without damaging the kernels and the
winnowing (Zeriya) separated the chaff from the kernels. Then the barley
kernels were placed into an ABUV - a burnished bronze perforated tube used
for roasting grain and set over an open fire "so the fire might take hold of
all of it". Then "then they spread it out in the Azara, so that the wind
might blow over it."
The roasted barley kernels of "the Omer
were washed and heaped up" so that the water might drain off (Pesachim 36a).
This loosened the bran, the husk, which surrounded each kernel. Normally
this would not be allowed, because by doing this, the grain might ferment
and become Chameitz, which was not permissible. An exception was made here,
because, as the Gemara explains, the kohanim were "Zerizin", extremely quick
and conscien- tious, and could be trusted to take proper preventative
precautions. "They put it (the kernels) into a grist-mill (which ground the
barley into a coarse meal) and removed from it a tenth of an EIFA of flour.
This flour was then sifted through thirteen fine sieves"; each sieve was of
increasing fineness. This ensured that the flour remaining for the Omer
offering was SOLET, the very finest.
The kohanim poured pure olive oil (Shemen
Zayit) into a Kli Shareit - a Temple vessel - which was used as a mixing
bowl and then the SOLET flour was added (Matan Solet). More oil was added to
the SOLET and then the kohanim mixed the compound together (Belila). Then
additional oil was added (Yetzika) to the dough plus a "Kometz" - a handful
- of frankincense, which was placed on the side of the Kli Shareit. (Netinat
Levona). Standing to the east of the Mizbei'ach, the kohein "waved" the Omer
as ordained (Vayikra 23:11); Chazal conceived of the act of "waving" -
Tenufa - as a silent prayer.
"(The kohein) waves... forward and
backward and upward and downward. R. Chiya bar Abba said in the name of R.
Yochanan, 'Forward and backwards' - i.e. in all four directions - that is
unto Him to Whom the four directions belong. 'Upwards and downwards' - that
is to Him to Whom heaven and earth belong. In the west, (i.e. in Eretz
Yisrael), they taught it as follows; R. Chama bar Ukba said in the name of
R. Yossi bar R. Chanina, 'Forward and backward, to deflect strong winds;
upwards and downward' to deflect harmful dews…" (Menachot 62a)
"R. Yehuda said in the name of R. Akiva;
'Why did the Torah say to bring the Omer on Pesach? Because Pesach is the
time of produce. The Holy One Blessed be He said, 'Bring before Me the Omer
on Pesach so that your produce in the fields may be blessed…"
Rashi notes that the kohein first "waved"
the Omer offering towards the north, then to the south, then east and
finally west. After Tenufa, the Kohein proceeded to the southwest corner of
the Mizbei'ach where he paused. He then touched the lower portion of the
southwest corner of the Mizbei'ach with the Kli Shareit containing the Omer
offering. This act is called Hagasha. Then he held his right hand open and
vertical, placed it in the Kli Shareit in the midst of the Omer offering,
folded his four fingers (excluding the thumb) against his palm, turned his
palm upward and lifted his hand up. This act is called Kemitza. The Omer
flour trapped in his four fingers and his palm is the Kometz ("handful"). It
is this Kometz which would be burnt on the Mizbei'ach. (Note the Rambam,
Ma'asei Korbanot 13:12,13 and the glosses of the Kesef Mishna and the Lechem
Mishna.). The Kometz was then placed in a second Kli Shareit. This act of
"re-sanctification" is called Kiddush Hakometz. The Levona, the
frankincense, was also transferred from the first Kli Shareit to the second.
The kohein carrying the Kli Shareit
containing the Kometz and the accompany- ing Levona ascended to the top of
the Mizbei'ach, salted them (Melicha) and then consigned them to the
ever-burning sacrificial fire. This act is called Haktara. Following the
Haktara of the Omer, a lamb was sacrificed as an Olah - burnt offering. The
Omer offering completed, the people in Jerusalem were now permitted to
harvest and eat Chadash, the newly ripened grain of that year's harvest.
Elsewhere in Eretz Yisrael, the people waited until noon.
After the Kometz had been removed, the
barley meal left in the first Kli Shareit; was eaten by the kohanim. In
preparing this remnant for their own consumption, the kohanim were "allowed
to mix it with wine, oil, and honey and but were not permitted to allow it
to become leavened." (Note Menachot 11a,b and Sotah 14b) The Biblical source
for this specific prohibition is Lev. 6:9,10. Don Isaac Abravanel,
(1437-1508) in his commentary on the Torah, suggests a reason why this may
be so. Referring to the Kohein's share of the Menachot - meal-offerings, it
is written, "I have given it as their portion from my fire-offerings." One
can derive from this passage that a Kohein who eats "his portion" is likened
to the Mizbei'ach when it consumes its "portion" thereby effecting expiation
of sin. Therefore just as the Mizbei'ach "eats" its "portion", unleavened
(Lev. 2:11), so must the kohein. That portion of Menachot eaten by the
kohanim was considered Kodshei Kodashim and therefore had to be eaten within
the area of the Azara, on the day of offering - i.e. on the 16th of Nisan
and during the next day until midnight.
Chazal considered the Omer offering of
supreme importance; it was conceived as Israel's "repayment" for G-d's
bounty in providing Manna for the generation of the wilderness after the
Exodus from Egypt, when every Israelite gathered an Omer of Manna. Because
of the merit of the Omer offering, G-d promised Eretz Yisrael to Abraham,
delivered Israel in the days of Gideon, Chezkiyahu HaMelech and in the days
of Mordecai & Esther. <more to come>
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 #67. 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.
Let’s rename this column, just for this
week: Towards better bracha saying. In some way, brachot are very short
prayers. Very special prayers. One might think that because they are so
short, that we would say them carefully and well. They aren’t long enough
for our minds to wander. Yet, probably because we are so familiar with their
words, many of us tend to say them too quickly and mechanically. With a
little effort, we can greatly enhance the brachot we say many times, every
day.
Let’s work on the opening six words of most brachot. All BIRKOT HANEHENIN
and BIRKOT HAMITZVA begin with these six words.
ba-RUCH a-TA - the first two words are
both MILRA, accented on their last syllables. Some people - possibly with a
Yiddish and/or Chassidic background - say BA-ruch A-ta. The accent is
supposed to be on the second syllable whether you say baw-RUCH or ba-RUCH.
a-TAW or a-TA.
Easy so far. But there’s another pitfall
with these first two words. Listen to yourself - or better, listen to
someone else make a bracha. Many, many people run the two words together so
they come out sounding ba-RU and cha-TA. All it needs is a brief - very
brief - pause between ba-RUCH and a-TA. Try it. Practice it. It’s really
worthwhile. You can feel the difference between sloppy and neat. Between
careless and careful.
Next come the two names of G-d. a-do-NAI
or -NOI, but in either case, the word is also MILRA. The ALEF is voweled
with a CHATAF-PATACH, which means it is a very short “a” sound. Not long,
and certainly not accented. The ALEF with its CHATAF-PATACH belongs to the
DO syllable. In other words, we don’t say A and then DO and then NOI, but
rather “ado” and then NOI. e-lo-HEI- nu. This name is pronounced MIL’EIL,
accent on the next to the last syllable, HEI. And, again, the ALEF has a
CHATAF-SEGOL, that’s a shortened vowel sound with the “e” belonging to the
“lo”. elo- HEI-nu.
With these two words, we also must be
careful to separate them with a very brief pause, lest the second one come
out as yellow-heinu. If that strikes you as funny, listen to someone rush
through a bracha. the NOI or NAI of G-d’s name blends with the elo- of the
next name and comes out yelo.
These two brief pauses, between ba-RUCH
and a-TA and between HaShem and Elokeinu are important for us to be mindful
of, so that our brachot get off to a good start.
And, there is a similar situation with the next two words. ME-lech (MIL’EIL,
not me-LECH - most people pronounce this one correctly) ha-o-LAM. If you
don’t pause (briefly) between the two words, they can sound like ME-le and
cha-o-LAM.
After ha-o-LAM there is a natural pause,
which means that the MEM sound at the end of ha-o-LAM will not run into the
beginning of the next word.
In general, whenever there are two words
in a phrase, and the first one ends in a consonant sound and the second word
begins with a vowel sound, it is proper to pause between them to prevent the
consonant of the first from merging with the vowel of the second. KRI’AT
SH’MA has several of these phrases, and Shulchan Aruch makes a point of
them, especially when the “new” words have a different - and uncomfortable -
meaning. UR-I-TEM OTO, and you shalll see it, often comes out as ...MOTO,
his death. Not only wrong, but unpleasant as well. ASHER ANOCHI which sounds
like RANOCHI is less offensive, because RANOCHI doesn’t mean anything, but
it’s still a sloppy way to recite prayers, especially the SH’MA. <mtc>
Parsha Pix
In case you didn't recognize him, that's the Kohen Gadol in the upper-right
part of the ParshaPix. The whole first section of the sedra deals with the
sanctity of the kohanim in general, and the Kohen Gadol in particular.
The broken foot is representative of the invalidating defects of a Kohen.
The lamb that is missing an ear represents the blemished animals that cannot
be brought onto the Mizbei'ach.
In the lower-right are a mother sheep (ewe) and her newborn, which may not
be taken from its mother to be used as a korban until it is at least 8 days
old. AND, the sheep and lamb also represent OTO V'ET B'NO, the prohibition
of slaughtering an animal and its offspring on the same day. The former
prohibition of this paragraph refers to korbanot; the latter to both
sacrificial and profane (non-sacred) slaughter of animals.
The remainder of the elements in this ParshaPix refer to different parts of
the Portion of the Festivals.
Upper-left is a negation circle, indicating the prohibitions of building,
sewing, writing - representative of all forbidden Melacha for Shabbat, Yom
Kippur, and Yom Tov.
The counting of the Omer is a mitzva from Parshat Emor. So too are the
mitzvot of dwelling in a Sukka for the seven days of Sukkot, and the taking
of the Four Species on Sukkot.
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 (K’DOSHIM) TTriddles:
[1] Could be a description of a mouth with a surprised expression
[2] Five crown wearers mix things up
[3] Egged Agrees
[4] In two five it was four five; in three seven it is five four, sort of.
[5] Five decorated blockheads create a sartorial no-no
[6] 212233 is 21433 each number is a different letter; vowels are odd,
consonants even
[7] Head, face, and ...?
And the envelope please...
[1] Interesting. Several solvers answered the same way for this one. PEI’AH,
combining the word PEH with AH for an expression of surpise. Not a bad
answer, but the TTriddle asked for a description of the mouth, not the sound
it makes. The mouth forms a circle when expressing surprise. The intended
answer is PIGUL, as in PEH or PI IGUL. Whose answer is better? Theirs or
ours? (You don’t really have to answer that.)
[2] Based on the number of correct solutions submitted for this one, we’d
have to admit that it was fairly easy. The crown-wearing letters of Torah
writing are the letters SHAATNEZ-GATZ. NUN, ZAYIN, and GIMMEL are written
with three TAGIM on the topo of the letters. SHIN, AYIN, TET, and TZADI have
the TAGIM on the left “head” of the letter. Five of the crown wearers spell
SHAATNEZ, which mixes wool and linen.
[3] I get a special thrill when I see signs in buses that ask people to give
up their seats for the elderly by quoting the first part of a pasuk from
Parshat K’doshim: MIPNEI SEIVA TAKUM. It is nice to see that Egged agrees
with the Torah on this point. [Techni- cally, the command to stand in honor
of the elderly does not mean that you have to give up your seat to an old
person. Rather, that is probably an act of CHESSED, which we are also
commanded to do. But it is still wonderful to see the signs with MIPNEI
SEIVA TAKUM.]
[4] TWO FIVE is Book of Chumash TWO (Shmot), sedra FIVE (which is Yitro).
There, Shabbat and Parents are the subjects of Commandments FOUR and FIVE
respectively. In THREE (Vayikra) SEVEN (K’doshim) the order is reversed in
the pasuk ISH IMO V’AVIV... a person shall revere his mother and father, and
he shall keep the Shabbat.
[5] This TTriddle was an accidental duplication (in different form) of [2].
The parts of the letters that get the three TAGIM are all like the head of
the letter ZAYIN. They are squarish. With the TAGIM, they can be called
decorated blockheads. The sartorial (of or relating to a tailor, tailoring,
or tailored clothing) no-no is, of course, SHAATNEZ. This duplication only
threw off a couple of would-be solvers. Others got both.
[6] Several solvers got this one very nicely. It is a new kind of TTriddle,
and it worked out well. Believe it or not, a TTriddle must be solvable to be
con- sidered a good TTriddle. But it cannot be too easy either. The idea for
this TTriddle came from the similarity between the words TATOO and TABOO. I
was actually disappointed to find that TATTO had that third T because it
didn’t balance with TABOO as well. Still, it made a nice TTriddle. The
vowels were odd numbers: 1=A and 3=O. The consonants were even: 2=T and 4=B.
Tattooing is prohibited. Or, put in TTriddle language, TATTOO is TABOO.
[7] Back to PE’AH, corner. It appears in the sedra three times. Referring to
the corners of the head and the face, the Torah prohibits shaving certain
parts of the head and face with a razor. As applied to a FIELD (that’s the
correct answer to this TTriddle), it refers to the mitzva to leave the
corner (approx. 1/60 of one’s field) uncut, so that poor people might enter
and take the produce for themselves. In addition to the positive command,
there is also a prohibition to cut all of one’s field. Head, face, and
field. Pei’ah.
Although there were several solvers who did well with this TTriddle set, top
honors (and two pri - CD from NOAM and a gift from Big Deal) go to EB.
Runners- up (CD from NOAM) are ace solvers who are not used to being in
second place are the Gersten Gang.
We’ve said this before; we’ll say it again. TTriddles are not for everyone,
but they are definitely for more people than just those that manage to solve
them. In other words, even if you don’t do so well in the solving
department, you can still enjoy reading these reports, which are fun and
sometimes educational, as well. And, of course, you can always shake your
head in amazement that there are some people whose minds are warped in just
the right way to be able to solve TTriddles, week in and week out. In still
other words, TTriddling is a participation sport as well as a spectator
sport. Enjoy.
This week's TTriddles:
[1] Rainbow, Shabbat, and...what?
[2] In bone sparrow in the name of Me
[3] Bread from the generic, you from a specific - what & where?
[4] Blind, et al; Yom Kippur, Sukkot
[5] Thrice for Yom Kippur, once for 17 Cheshvan, once for 7 Adar, five times
for Pesach, once for Pesach Sheni, twice for Shavuot. Still 195 fewer than
the body.
[6] In Emor, female; in Divrei HaYamim, male
[7] This one letter is the difference between start and end
Around the Israel Center
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This issue, 567 is only the fifth in TT history to be made up of three
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issue of 5761. Before that, TT 345, the Mikeitz - Rosh Chodesh - Shabbat
Chanuka issue of 5759. TT 234 was Parshat No’ach of 5757. And TT 123 was
Nitzvim & Rosh HaShana, 5754-5755.
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Israel Center Scene
Bringing you the latest news from the Seymour J. Abrams Orthodox Union
Jerusalem World Center
Under the leadership of Rabbi David Cohen and President Yitzhak Fund, the OU
Israel Center continues to flourish even as the war in Iraq, the latest
terror attacks, (and even the inclement weather) should have dampened
everyone's spirits. However, the hundreds of participants, young and old,
who partic- ipated in our projects before, during and after Pesach, were
testimony to the increasing thirst for high-quality programming, the warmth
and congeniality, and the spiritual fare, offered by the Israel Center's
modest but highly dedicated team.
Center of activity • The days preceding
Pesach witnessed a burst of activity at the Center, high- lighted by the
combined forces of the Israel Center educational program, the Avrom Silver
Jerusalem College for Adults, and the Jewish Values Education Institute.
More than 20 high-powered shiurim dedicated to conveying every aspect of the
upcoming chag, from the moralistic to the midrashic, from the halachic and
Hagadic to the holistic.
Beit Kharkov • If you visited the Center
at that time you may have encountered some two dozen Beit Kharkov boys
studying in a quiet corner… or preparing themselves to kasher kitchens for
needy Russian- speaking immigrants… or helping to place other young people
in this program to find a place for the Pesach Seder. Sixty of our Beit
Kharkov students were hosted for sedarim (and many for the rest of the Chag)
with warm and accepting religious families - many of whom were shlichim in
the OU's Kharkov community program.
Torah Tidbits • The Israel Center's
weekly parsha magazine "Torah Tidbits" reached epic proportions with a
56-page pre-Pesach issue replete with divrei Torah, halachot, seder guide,
Sefira chart - and much more… Did you know that every week, a team of 25
volunteers listen to shiurim at the Center as they fold the over 8,000 hard
copies of Torah Tidbits that reach over 90 neighborhoods & communities?
Know your Country! • Some 450 youngsters
in our NCSY-style Makom Balev and Gesharim Bar-Bat Mitzva programs and
English-speaking teenage groups (NESTO) were literally traipsing around the
country in the days before Pesach. They learned about its highways and
byways, about Pesach, and how to enjoy being together.
These projects have also blossomed
countrywide with hundreds of Makom Balev children in 55 chapters in 13
development areas and 375 students (religious, traditional, and secular)
currently in schools in seven different towns participating in Gesharim.
Hailing mainly from Jerusalem & Beit Shemesh, NESTO now has over 100 members
in its junior and senior divisions.
Shabbaton HaGadol • We called this the
Shabbaton HaGadol, since over 150 people (registered Shabbaton participants
and locals) packed the Wolinetz Beit Knesset (Beit Shmuel) for Shabbat
Tefillah and the afternoon shiur, while the rest of the program was filled
with a record number of Shabbaton participants. Guest speakers included
Rabbis Eddie Abramson and Reuven Aberman who enchanted the crowd with their
erudite knowledge and insights into Hilchot Pesach and deeper meanings
behind the holidays various rituals and customs.
ON PESACH…• Of the many activities during
the Chag at the Center and beyond, we highlight:
The Israel Center's Travel Desk Tiyul to
the Shomron, organized together with Jewish Action's Israel liaison Lisa
Rubin. A full bus of 55 participants spent a fruitful and interesting day
visiting various sites of historical import, as well as meeting and
celebrating with local residents in one of Israel's strongest settlement
areas.
The Beit Kharkov Tiyul to the Galil. Not to be left out, three busloads of
130 Beit Kharkovniks from Jerusalem, Tel Aviv and the north, also took to
the road during Pesach. The tiyul also consisted of a combination of visits
to significant sites and educational programs, highlighted by a midnight
visit to Beit Meiri in Tzefat to learn through a series of simulations about
the mystical sages of Tzefat throughout the generations.
During the chag a number of Beit Kharkov
boys spent time in Shedmot- Mechula in the Bik'a Valley learning in the
Midrasha and touring the area. This is part of an ongoing project to keep
the graduates in the fold, as it were, while offering them subsidized
programs that will enhance their connection with the Land during the
difficult days of absorption in Israel. Thanks are due to Yeshivat Kfar
Haro'eh for jointly sponsoring this activity.
During Pesach the Center's Education
Director, Phil Chernofsky, led the team that presented a number of
interesting shiurim and lectures morning and evening during Chol HaMoed.
This follows in the strong Israel Center tradition of disseminating Torah "yomam
valaila", at every possible opportunity. We were especially pleased to
welcome to our podium, Rehovot’s Chief Rabbi, HaRav Simcha HaKohein Kook.
Pesach Seder on the Golan Heights. As
part of the Center's ever-growing outreach program around the country, over
100 people (60 of whom were from secular families) participated in a seder
in the township of Chad-Nes. The Israel Center is currently offering Shabbat
tefillot and family shiurim in four townlets in the Golan Heights (and in
Shoresh, in the Judean Hills) with plans to expand this program both in the
Golan and the Jordan Valley very shortly.
POST- PESACH…• Holocaust Memorial Day.
During the evening senior Nestoers and a group of senior Beit Kharkov girls
held special programs for Yom Hasho'ah in different rooms of the Center.
Concurrently, in the new Levmore Conference Center on the roof, you could
find a special group of girls from the Israel Center's drop-in project, the
Zula, sitting in a circle around a few isolated candles, contemplating the
meaning of the day while humming melancholy tunes.
Notwithstanding the somber impact of these programs on the young people, it
was gratifying to see the Seymour J. Abrams - OU Jerusalem World Center
brimming with the spirit of these young people whose very presence
contradicts everything that the Nazi machine stood for.
Center regulars and young people from Am
Segula saw the TV mini-series UPRISING, on Leil Yom HaSho’a, which was
preceded by a short reading from Rav Oshri’s Responsa from the Holocaust, in
order to show two kinds of GEVURA, side by side.
During the day, the Israel Center's
Institute for Jewish Values, in co-operation with the Center's Avram Silver
Jerusalem College and Yad Vashem presented a high quality series of lectures
and workshops that highlighted several aspects of the Holocaust. Speakers
included rabbis Aaron Adler and Sholom Gold, regular and popular teachers at
the Center, Dr. Ya'akov Lozowick, Archives Director, Yad Vashem, and David
Silberklang, Editor, Yad Vashem Studies, who mesmerized the participants
with their insights and some of the as yet untold facts of those horrendous
days.
Looking Froward… • As we approach the
summer, we anticipate regular activities, together with special events
including Yom Hazikaron, Yom Ha'atzma'ut, Yom Yerushalayim, and Shavu'ot
activities. Of particular note is the upcoming 26¼-hour Torathon on May
15-16, the Leil Shavuot Leanathon at the Center, and the Annual Shavu'ot
Seminar (together with Yisrael HaTzair, Young Israel) at Kibbutz Lavi, with
the OU Israel Center Senior Vice President Rabbi Emanuel Quint, as
scholar-in-Residence.
We look forward to continuing activities
in our Dor LeDor Family Education program (in three languages), to expanding
our outreach projects with schools, and preparing to work along with 1000
youngsters in the summer camps. We also anticipate the arrival of OU
missions in the coming months, as we continue to strengthen our links with
the various branches of the Orthodox Union in North America.
The administrative staff of the Israel
Center are few in number but is unswervingly dedicated to - Disseminating
Torah values - Strengthening Jewish identity and pride - Reaching out
wherever possible to Israeli society - Educating toward commitment to and
proactive involvement in societal contribution.
We are dedicated to continue the process of self-evaluation, accountability,
supervision, professionalization, and staff training. Ultimately, our goal
is to reach every one of our young people, guiding and assisting them in
their personal and Torah growth.
Acknowledgements • We are grateful to the
officers and professionals of the OU who have helped make the new Israel
Center what it is today and who will help nurture it through to the future.
We acknowledge the assistance of the Jewish Agency Allocations Committee,
the government and municipal bodies and foundations, and the kollelim and
other community organizations that now assist or co-operate with us. Thanks
are also due to the dedicated teachers, madrichim, and staff of the Center
who all invest far beyond the call of duty under difficult economic and
social circumstances.
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
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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.
Tuesday, May 27 8:00am-6:00pm, Nature & Man in Jerusalem’s Backyard; Ne’ot
Kedumim: The fascinating Biblical landscape park; Park Canada: Walk along
the aqueducts of ancient Emmaus; overlook the Ayalon Valley, site of battles
from the time of Yehoshua bin Nun until the Six Days War; Megilat haEsh:
Monumental sculpture whose theme is recent Jewish history, from Holocaust to
establishment of the State and unification of Yerushalayim; Pilots’ Hill:
Central memorial to our fallen airmen • Guide: David Magence • 120nis
(non-members add 10nis) • Bring your own lunch and drinks
Our Jerusalem • Tuesday, May 20 (Lag BaOmer), 9:00am-12:00pm • Join us for a
morning of “getting to know you” betterour eternal city of Jerusalem, Grand
guided tour of our municipality at Safra Square; See 360° view of city from
the top floor; Walk all around and see and understand the gignatic modelof
entire city of Jerusalem; Meet Rabbi Haim Miller, in charge of City’s
beautification program • Delicious fish or meat mehadrin lunch at P’ninat
HaKikar Restaurant; Meet at the Palm Trees • Price: 50nis (non-members add
10nis) - includes lunch; Reserve immediately, space is limited • Appropriate
for all ages • Shulamit’s tiyulim are always treats; Come! you’ll surely
enjoy her delicious sweets
The Israel Council of Yisrael Hatzair! the OU Israel Center present...Shavuot;
4 nights, 5 days at the Kibbutz Lavi Hotel - Wednesday to Sunday, June 4-8;
Tikun Leil Shavuot • Simchat Yom Tov • Oneg Shabbat: Scholar-in-Residence:
Rabbi Emanuel Quint; Mehadrin Kosher cuisine • Picnic lunch en routeAll
meals from Wednesday dinner thru Sunday breakfastRich & varied menu in honor
of Shabbat and Yom Tov • Indoor swimming pool • Tiyul Thursday morning;
Price: 1460NIS p.p. F/B (dbl. occ.) - single supplement: 280NIS; New wing
(limited number of rooms; first-come-first-served): 1700NIS, Non-members -
add 50NIS • Leave Wednesday 9:00am, return Sunday 5:00pm; Round-trip
transportation, pick-up at Israel Center, 22 Keren HaYesod • "The Pinsker",
22 Pinsker - Call Yisrael Hatzair to reserve:(02) 623-1361 (make checks
payable to Yisrael Hatzair) Mail to: Yisrael HatzairP.O.B. 7306 • Jerusalem
91072
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.
Park Plaza, Jerusalem, valid May 11-15, 485NIS per couple per night, H/B
Prima Kings, Jerusalem, valid May 11-14, 330NIS per couple per night, B/B
Prima Palace, Jerusalem, valid May 11-14, 330NIS per couple per night, B/B
Inbal, Jerusalem, valid May 16-17, 1100NIS per couple, F/B, Includes
entrance to pool and health club
Renaissance, Tel Aviv, valid May 11-15, 18-22, MIDWEEK: 480NIS per couple,
B/B, includes entrance to health club and indoor pool
Kibbutz Lavi, valid May 11-15, Three-night package: 1400NIS per couple, H/B
Chavat HaBaron, Zichron Yaakov valid May 11-14, Glatt-Mehadrin, 475NIS per
couple per night, H/B
Neve Ativ, Hermon, valid May 11-15, 505NIS per couple per night, 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 TT567
"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
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: Emor (5:44pm), B’har (5:48pm),
B’chukotai (5:52pm), Bamidbar (5:56pm), Naso (no minyan)
SHABBAT DAY
Shabbat Afternoon Shiur & a play, 5:00pm; “Curses” with Yaacov Peterseil &
Tiferet • Drinks • Mincha follows shiur
Motza’ei Shabbat, May 10th, 9:30pm • Organizing Session:What you can do to
influence public opinion in the US and Israel to put a brake on the road map
to a PLO terror state • David Bedein www.israelbehindthenews.com
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 in Masechet Beitza by Rabbi Hillel Ruvel
The above-mentioned shiurim are in English and take place in the Ganchrow
Beit Midrash (first floor, one flight up) • For men who want to do some
serious learning...
SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year with Golda
Warhaftig
10:30am (women) • Let's learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:30
11:30am (men & women) Parsha & Pesach • Shprintzee Herskovits
Sunday May 11, 8:00pm • Sponsored by www.IsraelTraumaCare.org; In Memory of
A True Tzaddik in Our Time: Rabbi Rafael Benyamin Levin z”tl,son of Rabbi
Aryeh Levin z”tl, Stories from those who knew him well, Special guest
speakers and bring your own stories...
7:30pm • Jewish Thought as it emerges from the Torah with the help
ofRamban's Commentary • Now studying: MAN & WOMAN with Rabbi Chaim Eisen
MONDAY
9:15am • men & women • excursions into the world of nevi'im with Mrs. Pearl
Borow
N'shei Library - 10:00am - 12:30pm
10:30am • men &women • Excursion into the Land of Mitzvot with Phil
Chernofsky; Rabbi Leff's shiur will resume IY"H on May 26
11:36am • men & women • Jewish History - Bayit Sheni period: 68-69CE: In the
Roman Empire, Turmoil; in Jerusalem, Terror?! with Dr. Henry Goldblum
Monday, May 12, 11:36am (Women) An appropriate time to recycle our hearts
with 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 (1:20pm)
3:00-5:00pm • Women's Beit Midrash; Acquire study skills and knowledge
crucial to your life as a Jew - join us! Guided Chavruta study; In-Depth
study of Chumash B’reishit with Rashi- Shiur by Rabbi David Derovan
Women's Writing Workshop: Mondays 5:30-7:30pm with Ruth Fogelman and Mindy
Aber Barad (628 7359, 643 5276)
Dr. Zornberg’s class will resume IY”H after Shavuot;see schedule for other
programs
Monday, May 12, 8:00pm • PRACTICAL TRAINING
You will learn a self-help, stress and trauma relief training, and already
FEEL RESULTS that will greatly benefit you and your family. Reduce your
family health care costs, calmly, securely cope, and progress with
emotional, learning, and physical pain problems.Best of all --- no pills,
machines, or gimics to buy! EMOTIONAL FREEDOM TECHNIQUES are physiological,
scientific, and you apply them with your own hands.www.EFTIsrael.org •
www.IsraelTraumaCare.org (40NIS)
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, May 12, 8:00-9:30pm
TUESDAY
N'SHEI LIBRARY - 12:00-1:00pm
9:00-10:00am • The World of Mishna; Halacha, Hashkafa, and History with
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 with Dr. Hayim Abramson
9:55am • Brit Mila with Dr. HayimAbramson
10:50am • Parshat HaShavua with Rabbi Mordechai Spiegelman
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
TUE 11:45am • Chabad insights into Parshat HaShavua and the Actualia of Our
Time (women only) with Raizel Zisk
TUE, May 13, 8:00pm • Losing weight is not a problem if you aren't hungry.
Diets don't work.They are unsatisfying and frustrating and lead to guilt and
shame. Barbara Schipper, author of the Biochemical Key, uses science and
humor to explanation that you can learn to eat more while losing weight,
lowering cholesterol and blood pressure, and preventing type 2 diabetes
without struggling with hunger. The B.K. leads to natural, balanced &
healthy nutrition.
WEDNESDAY
9:30am • Towards a More Meaningful Davening with Dr. Joel Luber
10:30am • Break the Fear Habit... and LIVE! with Alan Romm
3:00-5:00 • Women's Beit Midrash • Acquire study skills and knowledge
crucial to your life as a Jew - join us! Chavruta study & Shiur
Wednesday, May 14th, 7:00pm • Root & Branch Association (in cooperation with
the Israel Center); Root & Branch Lecture: “Hatred of Jews, Christians and
the West as Taught in Saudi Arabian Schools Today” Dr. Arnon Gross News
Department Director of Kol Israel's Arabic Division; Introduction by Dr.
Yohanan Manor, Co-Chairman,Center for Monitoring the Impact of Peace (C.M.I.P.)
[www.edume.org] • Info: rb@rb.org.il • NIS25 per person (for any and all
lectures), members NIS20, students NIS10
7:30pm • 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 with Miriam Bass
THURSDAY • May 15-16 • Torathon 5763
The regular Israel Center fee for a shiur gets you any or all Torathon
Shiurim. • A truly remarkable experience is waiting for you. • Additional
donations appreciated.
8:30am Mini-Shiur
9:00am Rabbi Natan Lopes-Cardozo
10:00am Rabbi Reuven Aberman
11:00am Pearl Borow
12:00 noon Rabbi Mordechai Kuber
1:00pm Mini-Shiur
1:20pm Mincha
1:40pm Mini-Shiur
2:00pm Rabbi David Jay Derovan
3:00pm Rabbi Aharon Zeigler
4:00pm Linda Derovan
5:00pm Rabbi Eliezer Grunbaum
6:00pm Golda Warhaftig
7:00pm Rabbi Yehoshua Freilich
8:00pm Maariv + mini-shiur
8:30pm Rabbi Sholom Gold
9:30pm Rabbi Aharon Adler
10:30pm Rabbi Yaakov Moshe Poupko
11:30pm Rabbi Aryeh Weil
Friday
12:30am Rabbi Eddie Abramson
1:30am Mordechai Persoff
2:30am Rabbi Nachum Amsel
4:00am Rabbi Ephraim Sprecher
5:00am prep + Shacharit + D.T.
6:00am Breakfast + mini-shiur + D.T.
7:00am Menachem Persoff
8:00am Rabbi Emanuel Quint
9:00am Rabbi Chaim Eisen
Additional notes for TORATHON...
There will be a speaker in the Cafe and Torah Tidbits folding area carrying
all of the Torathon shiurim.
The Cafe will be open most of the time during Torathon, for snacks and
meals.
Shiurim in the Beit Midrash will take place as regularly scheduled.
The Israel Center Men’s & Boys’ Choir will meet on Thursday at 7:30pm, as
usual.
Breakfast on Friday morning is “on the house”.
Torah Tidbits folding and distribution, as usual.
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
Upcoming at the Israel Center
Shabbat afternoon shiur at the Center, May 17th, 5:00pm • Rabbi Eddie
Abramson on Pirkei Avot
Sunday May 18, 5:00-10:00pm • EMOTIONAL FREEDOM TECHNIQUES • Stress and
trauma relief, self-help training with immediate, profoundly effective
results. Bring several big problems and expect to make progress!
Successfully cope with terror and other fears, anxieties, learning and
attention problems, physical pains, and when nothing else helps
Physiological, scientifically proven and applied simply with your own hands.
Now publishing in Journal of Clinical Psychology, successful phobia
treatment study indicating EFT works even in one visit only This remarkable
tool will change your life — today you will gain sufficient skills to
proficiently apply EFT for yourself and others Reduce your family health
care costs, and best of all---NO pills, machines, or gimmicks to buy. 120NIS
per person • www.EFTIsrael.org , www.IsraelTraumaCare.org information and
pre-registration: 054-311-711 or 02-992-0440
Wednesday, May 21, 8:00pm • Jewish Values Education Institute; Information
Policy and National Identity:Israel’s Ideological War with Dr. Joel Fishman
Fit forever: classes for women of all ages at the Israel Center • Look and
feel your best! Exercises to improve your flexibilty, circulation, posture,
stamina, etc. • Beginner & Intermediate classes • Mondays 12:30-1:45 &
Wednesdays 11:30-12:45 (starting dates to be announced); Call Sura Faecher
993-2524 for information
Mother - daughter Bat Mitzvah course with Pearl Borow, call 5667787 x 261
for info.
Shavuot Night at the Israel Center:
7:07 Candle lighting
7:25 Mincha
7:40 Mini-shiur
8:05 Maariv
8:30 Seudat Yom Tov (dairy)
10:30 Mini-shiur
11:00 Shiur
12:00 Shiur
1:00 Shiur
2:00 Shiur
3:00 Shiur
4:00 Get ready to walk to the Old City Walk to the Old City Shacharit “on
your own” (approx. 5:00)
Advance reservationsrequired for the meal • Davening & Shiurim open to all.
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
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Parshat Emor Homepage]
[The TORAH tidbits Homepage] [How to use TORAH tidbits]
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