SHABBAT SHUVA (HA'AZINU) & YOM KIPPUR
TT #536 - 5-10 Tishrei 5763 -
September 13-16, '02
To the Israel Center
family,TT readers, and all of Klal Yisrael GMAR CHATIMA TOVA
Halachic Times for Jerusalem Israel
Summer Time - a.k.a. Daylight Savings Time
Correct for TT #536
Ranges are for THU-THU, 6 - 13Tishrei, September 12 - September 19
Candle lighting Friday, Erev Shabbat Shuva - 6:13pm
Havdala for Shabbat Shuva, SEP 14 - 7:25pm
Rabbeinu Tam - 8:00pm
Candle Lighting for Yom Kippur, SEP. 15 (all prohibitions apply, unless a
T'NAI is made) - 6:10pm
Havdala for Yom Kippur (wine, "candle that rested" - see Yom Kippur, and
Hamavdil) - 7:22 PM
Rabbeinu Tam - 7:57pm
Earliest Shacharit 5:31-5:35am
Sunrise - 6:21-6:25am
Sof Z'man Kri'at Sh'ma 9:28-9:29am (8:42-8:43am)
Sof Z'man Shacharit - 10:30-10:30am (10:00-10:00am)
Chatzot (halachic noon) • 12:35½-12:33pm
Mincha Gedola (earliest Mincha) 1:07-1:04pm
Plag Mincha 5:31½-5:24pm
Sunset 6:54 - 6:45 (6:49½-6:40pm)
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...
To reiterate about Kiddush L’vana for
Tishrei, according to the 3 days after the Molad opinion, K.L. could have
been said since this past Tuesday night. 7 days after the Molad people can
say it this Motza’ei Shabbat. Those that say K.L. before Yom Kippur do it
with the feeling of “another mitzva to my credit before Yom Kippur can’t
hurt”. And there is also the principle of Z’RIZIM, people enthusiastic about
mitzvot do them as soon as possible, without delay.
On the other hand, many, many people wait
for Motza’ei Yom Kippur to say K.L. This comes along with the feeling that
one should occupy himself with mitzvot right after Yom kippur. Kiddush
L’vana, building the Sukka, acquiring the Arba’a Minim, etc. In addition,
the mood after Yom Kippur is much more conducive to the joyous atmosphere
that is supposed to accompany K.L. than exists in the days before Yom
Kippur.
Whichever you do, make sure you don’t
miss this special mitzva during this special month.
It’s like a variable analog voltmeter
What’s like a variable analog voltmeter? The way we should approach our
introspection and T’shuva challenges.
Okay, but first - what’s a variable analog voltmeter?
Let’s say you want to measure the voltage
of a double-A battery inside your Walkman. You can use the device pictured
to the left. And if you want to measure the house current at a certain
outlet? Same device. It can measure half a volt, 220 volts, and 1000V.
But it needs to be modified for different
strengths of current. If the range for the needle on the meter is 0 to 1500
volts, you can’t really tell if a 1½V battery is good or not. And if you set
the range for 0-10V and stick the probes into an outlet, you’ll burn out the
meter (and not get the measurement you seek). The key to this device is the
knob in the middle of the lower portion. You can set the range of voltage
for the meter, custom tailored to your needs.
Lost? I hope not. Here’s the point. We
need a variable Torah-observance meter to help us measure our own mitzva
performance, so that we can accurrately and honestly determine what needs
improvement.
Let’s take “making brachot” as an
example. (It is very helpful to try out several other examples on your own
in order to understand the MASHAL and lwt it affect you.)
Plenty of Jews don’t make brachot at all when they eat. If your
introspection meter is set for the range of NOT AT ALL to YES, I DO MAKE
BRACHOT, then your reading will show the needle swinging all the way to the
right and you will give yourself high marks for “making brachot” and then go
on to the next area of halachic behavior on your introspection list.
But if you set the meter to a range of
PRACTICALLY ALL THE TIME BUT NOT OFTEN WITH CARE AND PROPER KAVANA to
CORRECT BRACHA WITH PERFECT KAVANA ALL THE TIME, then the needle might not
get very far along its arc. And when you read the meter, you will have made
a self-discovery of an area of halachic behavior to improve upon.
And so on and so on and so on. We have to
be tough with our self-audit, so that G-d’s audit of our behavior as people
and as Jews will go well. Don’t say, “Yes, I’m fully Shomer Shabbat.” Adjust
the meter so that you will be able to see your shortcomings even for a
“basically Shomer Shabbat” person. How’s the Lashon HaRa? Pretty good...
comparatively. Is that good enough for you? No? Work on it. We can all do
it.
Sedra-Stats
53rd of the 54 sedras; 10th of 11 in D'varim
Written on 92 lines in a Sefer Torah, ranks 51st
3 Parshiyot; all open (extra open!)
52 p'sukim - ranks 51st (8th in D'varim)
614 words - ranks 52nd (9th)
2326 letters - ranks 52nd (9th)
P'sukim are among the shortest in the Torah
MITZVOT
The Chinuch does not count any mitzvot in Ha'azinu; Rambam counts 1 - YAYIN
NESECH. This is the only mitzva on Rambam's whole list of 613 mitzvot that
the Chinuch does not count
Aliya-by-Aliya Sedra Summary
Kohen - First Aliya - 6 p'sukim - 32:1-6
Moshe Rabeinu begins his farewell "song" to the People by calling upon the
heavens and the earth to be witnesses to what he will be saying. He asks the
people (in a very poetic way) to listen well to his words. Moshe tells us
that G-d is completely fair and just; it is we who are responsible for
"messing things up"
"When I (singluar) call G-d's Name, you (plural, minimum 2) praise G-d for
His Greatness." From this pasuk we learn that when three people eat
together, one calls to the other two to "bless G-d" - ZIMUN (benching
m'zuman).
We also learn from this pasuk that we
answer BARUCH HU U'VARUCH SH'MO when we hear G-d's name in a bracha (unless
there is a halachic reason for not "interrupting").
From here, says the Gemara, we learn the
mitzva of saying a bracha before learning Torah. (It is also derived
logically from Birkat HaMazon.)
Others learn from here (together with its
context) that we should pray to G-d when there is a lack of rain.
And, that we have brachot for different
kinds of foods, rather than one catch-all bracha.
This versatile pasuk is borrowed from
here to introduce the Musaf, Mincha, and Ne'ila Amida.
Levi - Second Aliya - 6 p'sukim - 32:7-12
Moshe asks us once again to remember the "early history" of this unique
nation of Israel and the special ancestors who established for us our close
relationship with G-d.
There is no generation gap in real Jewish
life; the older generation teaches the new one, the new genera- tion gains
by asking questions of their elders and learning from them.
G-d structured the world in parallel to
the developing nation of Israel, and granted us special protection and
guidance - "like an eagle protects its young..."
[SDT] Just as the positive effect of rain is often not immediately apparent,
manifesting itself only at a later time - so it is sometimes with Torah.
Shlishi - Third Aliya - 6 p'sukim - 32:13-18
Notwithstanding the protection and nurturing that G-d provided us in the
Wilderness, we rebelled. This happened and continues to happen. Moshe's
words can be seen as a description of Dor HaMidbar as well as being a poetic
prophecy of the people becoming too complacent in Eretz Yisrael and
abandoning G-d from their positions of opulence and security.
R'VI'I - Fourth Aliya - 10 p'sukim - 32:19-28
Much of the content of Haazinu is a poetic formulation of ideas previously
presented in the book of D'varim.
Moshe tells us that G-d's reaction to our
disloyalty is HESTEIR PANIM - the hiding of "G-d's Face", so to speak. He
also tell us that there have been several times when G-d had wanted to
destroy the People of Israel but did not, so as not to give the nations of
the world cause to doubt the power of the "G-d of Israel".
It is striking how similar are the words of reproach and how different the
presentation.
Chamishi - Fifth Aliya - 11 p'sukim - 32:29-39
Our challenge is to contemplate the above and understand the many lessons
contained in G-d's (and Moshe's) words. The bottom line is that although
Israel strays from the proper path, G-d will not abandon us, and He will
rally to our side in the face of our enemies. If we would only realize this
and appreciate the awesome power of G-d.
MITZVA WATCH
Pasuk 32:38 refers to idolatrous sacrifices and their wine of libation.
Rambam cites this pasuk as the prohibition of YAYIN NESECH, sacra- mental
wine. The Chinuch includes it in the ban against benefiting from food
consecrated to a deity.
This is the only mitzva that Rambam
counts that Sefer HaChinuch does not. (In order to keep the number 613,
there is one example of vice versa.)
The rabbinic ban on STAM YEINAM (non-Jewish wine) is partially inspired by
this prohibition of Yayin Nesech. There are other factors, such as the
limiting of social contact between Jew and non-Jew, a preventative measure
to intermarriage, that input into the rabbinic ban of Stam Yeinam.
Shishi - Sixth Aliya - 4 p'sukim - 32:40-43
In this concluding portion of the song part of Haazinu, we see G-d’s oath
and Moshe assurances of G-d's eternal nature and His promise to avenge
Israel against the other nations.
Sh'vi'i - Seventh Aliya - 9 p'sukim - 32:-44-52
The Torah goes back to the regular columnar format for this last parsha of
Haazinu.
Moshe, in front of Yehoshua, tells the
people to heed the warning of this SHIRA and to keep the Torah, which in
turn, will keep them.
An important point that has been oft-
repeated in the book of D'varim is this: We did not receive the Land of
Israel with "no strings attached". We must always be worthy of holding on to
Eretz Yisrael.
G-d then tells Moshe to ascend Har
Aravim-Nevo, see the Land from there, and die there, as Aharon had done
earlier (the Torah reiterates the reason that both Moshe and Aharon couldn't
enter Eretz Yisrael), rather than enter the Land which the People of Israel
will enter.
The last 5 p'sukim are repeated for the Maftir.
Haftara - 22 p'sukim - Hoshea 14:2-10 (9)Yoel 2:15-27 (13)
Some add Micha 7:18-20Minhag Yerushalayim is not to.
The choice of the haftara this time is
because of the Shabbat between Rosh HaShana and Yom Kippur, rather than the
usual idea of a connection to the sedra.
SHUVA YISRAEL AD HASHEM... These opening words of the Haftara give the
Shabbat its name and basically say it all. Return to G-d. The following
pasuk emphasizes the power of prayer in the T'shuva process. The command to
repent is accompanied by wonderful promises (prophecies) of redemption and
restoration of the former glory of Israel.
The passage from Yoel gives us a Shofar
connection to the T'shuva process. Another encouraging note as we face the
task of returning to G-d, is His assurance that He is among us - even before
our T'shuva. And that He will not shame His people ever.
The last pasuk in Hoshea states, "Who is wise who understands this, an
intelligent person will know: G-d's ways are straight, the righteous will
walk upon them and the sinner will trip on them." Very often it is the same
activity or the same thing that people handle differently, with the result
that one person succeeds and the other falters. It is often a matter of
attitude.
Notwithstanding the fact that the Haftara was not “chosen” because of the
sedra, they do have some points in common. One example: The sedra speaks of
rain in a figurative, spiritual sense and the Haftara mentions its more
literal meaning in connection with prosperity. The prosperity angle is
particularly interesting, since it appears in the sedra as a criticism and
in the Haftara as a sign that G-d has forgiven His people. This fits with
what was mentioned above about the last pasuk in Hoshea.
YOM KIPPUR
Torah & Haftara
Torah reading for YK comes mostly from Parshat Acharei - the 34-pasuk
Vayikra 16 for Shacharit (first Torah) and the 30-pasuk Vayikra 18 for
Mincha. The Maftir (second Torah in the morning) is from Parshat Pinchas.
Here's a quick rundown.
Yom Kippur Morning
Two Sifrei Torah • 6 people in the first(7 if YK is Shabbat).
The Torah's portion dealing with the Kohen Gadol and the Yom Kippur service
in the Beit HaMikdash. It is "repeated" (sort of) in the repetition of the
Musaf Amida. Mixed in with the Beit HaMikdash service are some aspects of
"our" Yom Kippur — especially the aspect of ATONEMENT. Perhaps it can be
summed up by saying that atonement does not depend upon the Beit HaMikdash,
but the Day itself, and what we do with it.
Kohen - First Aliya - 6 p'sukim - 16:1-6 • (split on Shabbat to get the
extra Aliya)
Levi - Second Aliya - 5 p'sukim - 16:7-11
Shlishi - Third Aliya - 6 p'sukim - 16:12-17
R'vi'i - Fourth Aliya - 7 p'sukim - 16:18-24
Chamishi - 5th Aliya - 6 p'sukim - 16:25-30
Shishi - Sixth Aliya - 4 p'sukim - 16:31-34
Maftir (second Torah) - 5 p'sukim - Bamidbar 29:7-11
About the Musaf of Yom Kippur. The other korbanot of YK were dealt with in
the reading from the first Torah.
Haftara - 22 p'sukim - Yeshayahu 57:14-58:14
The Haftara makes the point that fasting is a hollow observance without it
being accompanied by (or leading to) a change for the better in individuals
and society.
The last two p'sukim of the Haftara are the basis of the "flavor" of Shabbat
as shaped by Rabbinic law and custom.
Yom Kippur Mincha
(All other Mincha readings are either the "preview" of the coming Parshat
HaShavua - Shabbat afternoon - or Va'y'chal - fast day afternoons. This
one’s unique)
This last portion of Acharei Mot deals with the forbidden sexual relations
and activities. Avoidance of these prohibi- tions are an essential part of
that which is to make the Jew and the Jewish People holy. Thus, an
appropriate reading for Yom Kippur.
Kohen - First Aliya - 5 p'sukim - 18:1-5
Levi - Second Aliya - 16 p'sukim - 18:6-21(longest Aliya of the day)
Shlishi (Maftir) - 9 p'sukim - 18:22-30
Haftara - 48 + 3 p'sukim - The entire Book of Yonah; some communities add
Micha 7:18-20.
The Haftara teaches us the famous lesson that repentance is universal, not
only Jewish. But the story of non- Jewish T'shuva of the people of Ninvei is
meant to inspire us towards our own T'shuva in a meaningful way. We also are
given a glimpse into the conflicts fealt by the prophet Yonah in his desire
to protect the Jewish people from G-d's anger.
BARUCH SHEM K'VOD MALCHUTO L'OLAM V'ED
The well-known custom on Yom Kippur is to say Baruch Sheim K'vod Malchuto
L'Olam Va'ed aloud in the SH'MA, whereas it is usually said quietly.
First of all, the sentence is the only part of Sh'ma that is not from the
Torah. For that reason, it is generally said quietly, to distinguish it from
the rest of the Biblical passages.
There are two origins attributed to Baruch Sheim. One says that it was
Yaakov Avinu's whispered response of thanks to G-d when his sons proclaimed
their complete faith and loyaly to G-d with the words: Hear Yisrael (the
other name of Yaakov), G-d, our G-d, G-d is One.
The other source says that Moshe Rabbeinu intoduced it to us after he
"borrowed" it from the heavenly angels. Because the sentence is not
originally ours, we modestly whisper it throughout the year. On Yom Kippur,
however, when the nature of the day and its prohibitions elevate us
spiritually, we resemble the angels and only then do we dare say Baruch
Sheim aloud.
This second origin for the statement seems to fit well with the Yom Kippur
practice.
There is, perhaps, another reason why we say Baruch Sheim aloud on Yom
Kippur. In the Beit HaMikdash, the sentence Baruch Sheim K'vod... was used
as the response to a bracha, not AMEN. On YK, with its focus on the
procedures in the Bit HaMikdash, we say the sentence aloud. In the
repetition of Musaf, we find the description of the reaction of the people
in the courtyard of the Beit HaMikdash to the Explicit Divine Name - they
fell to the ground, prostrated themselves and said Baruch Sheim K'vod
Mal'chuto L'Olam Va'ed.
One should say Baruch Sheim with deepfelt Kavana, especially at Ne'ila. It
is a very powerful six word statement.
Afterthought: Let the power of Baruch Sheim over Yom Kippur rub off just a
little bit on the Baruch Sheim that we whisper every time we say SH’MA. Then
it will really have been “worth it” to focus on it on Yom Kippur. Generalize
this. Many things we do and say on YK should have a lingering effect when we
resume our “mundane” routine.
The High & the Low
The repetition of the Musaf Amida contains two very powerful sections that
are said back-to-back. The two sections describe diametrically opposite
states of Jewish experience.
The first is the beautiful and detailed description of the Yom Kippur
service in the Beit HaMikdash by the Kohein Gadol. Elaborating upon that
which was read in the Torah a bit earlier, the Chazan movingly describes the
"order of the day", including the multitudes who packed into the courtyard
of the Beit HaMikdash to witness the events of the day. The blessing of the
Kohen Gadol for a good year for all, the description of his counterance upon
emerging from the Holy of Holies, the celebration that followed - all
portray the most glorious period of Jewish History.
Immediately thereafter, the text plunges us into a drastically different
scene. We read of the Ten Martyrs who died sanctifying G-d's Name. The
details are heart-breaking, especially when seen on the backdrop of the
previous portion.
Why are these two opposite pictures of Jewish History presented side by
side?
On Yom Kippur, says the Rambam, one should picture himself as precariously
balanced, so that one mitzva will tip the scale to the good - for himself,
for his community, for all the world. And one sin can, G-d forbid, tip the
scale the other way.
The repetition of the Musaf Amida gives us two glimpses into history, but
also shows us the possible scenarios of the future. Do we remain faithful to
G-d, do we do more mitzvot, do we do the mitzvot better, do we improve the
interpersonal relations among Jews. Do we do T'shuva. If so, we will soon
reap the benefits of a complete spiritual and physical Jewish Life in Eretz
Yisrael. If we take the other path, tragedy and horror await us. The Choice
is ours.
Shofar at the Conclusion of Yom Kippur (from Sefer HaToda'a)
(1) It is commemorative of the Shofar blowing during Yom Kippur of Yovel
year in the time of the Beit HaMikdash. In fact, we learn our Shofar blowing
on Rosh HaShana from the Yom Kippur of Yovel. The Torah does not use the
word Shofar in context with Rosh HaShana. The Talmud draws for us the
parallel between the two T’RU'A sounds of Tishrei - Yom Kippur of Yovel,
where Shofar is mentioned, and Rosh HaShana, where it is only implied.
(2) The Shofar at this point confuses the Satan. During Yom Kippur, he had
no permission to accuse the People of Israel. As the day ends, he attempts
to resume his role as accuser of Israel, but is confounded by the sound of
the Shofar.
(3) The Shofar joyfully trumpets our triumph over the Satan, just as those
who return from successful battle will sound the Shofar.
(4) The Shofar calls to mind the Akeida (Binding of Isaac) at this moment of
the sealing of G-d's decrees.
(5) Just as we started blowing the Shofar on Rosh Chodesh Elul, to mark
Moshe Rabeinu's ascent of Mt. Sinai to plead on behalf of the People, so too
do we sound the Shofar at the conclusion of that 40 day period of Divine
Forgiveness and Atonement.
(6) The Shofar signifies the departure of the Divine Presence (SILUK HA-SH’CHINA)
that was with us throughout Yom Kippur. This reflects the pasuk "G-d ascends
with the Tru'a, HaShem with the sound of the Shofar."
(7) It marks the end of the fast and reminds us to feed the children who
have fasted. (Apparently, we don't need a reminder for ourselves.)
(8) It publicizes the sanctity of the evening folowing Yom Kippur, which we
shoud treat as a joyous festival. The Midrash says that following Yom
Kippur, a "Bat Kol" says "Go and eat your bread in joy."
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 153 • BROKERS (part 3)
Continuing the discussion of he liabilities of the owner and the broker
toward each other, assume that the broker gives the goods to a potential
customer who neither pays for nor returns the goods. If the potential
customer is known as a trust- worthy person or giving him the goods is
pursuant to instructions of the owner, the broker has no liability to the
owner. In other situations the broker is liable to the owner since the
situation is similar to having the goods stolen and the broker is
responsible if the goods were stolen from him. Beth Din will have to weigh
each case to see if the broker misplaced his confidence in the potential
customer or was reasonable in giving the goods to the potential customer to
examine. Very often the custom in the trade will dictate whether the broker
was reasonable in giving the goods to the potential customer and should be
free of liability.
Unless authorized by the owner, the
broker may not extend credit to the customer of the goods. If the owner
authorizes the extension of credit to a specific customer the broker has no
liability if the customer does not make the payments. If there is a general
authority to sell on credit, then Beth Din will have to determine whether
the broker was reasonable in extending credit to the customer. If he was not
reasonable, the broker is responsible for the failure of the customer to
make the payments. If there was no authority for the broker to sell the
goods on credit, then the broker is responsible if the customer does not
make payment.
Many questions arise regarding the
compensation of the broker. Often there will be an agreement entered into
between the owner and the broker made binding by a kinyan (each party
picking up the handkerchief of the other) or by the practices of the
community. These terms will be binding on the parties. Absent a contract,
very often the community will have its own practices as to the earning of
compensation of brokers and such procedures should be followed. Beth Din, in
deciding cases involving compensation of brokers should follow local
practices and take into consideration some of the laws that follow.
The broker earns his full compensation if
he sells the goods to a customer on the owner's terms, or introduces a
customer to the owner and the owner concludes the sale by himself.
If the broker introduces the owner to a
customer and the owner refuses to sell to this customer and after some time
sells to this customer either directly or using another broker, the first
broker is entitled to his full compensation. This sort of procedure is
deemed to be a ruse to relieve the owner of his obligation to pay the first
broker. There is also a dissent that holds that there may have been a
compelling reason why the owner did not sell at the outset to this customer
and the situation has changed and he is now ready to sell to this customer,
and thus both brokers should be paid a proportion of the compensation. This
latter view holds that the owner will one day have to meet his Maker and
explain this to Him. However, this will not enable the broker's wife to go
shopping for food for her children. Beth Din should be on the alert for
practices that deprive a person of his livelihood and should examine each
case.
The compensation should be paid when the
deal has been concluded and the customer has paid the owner. If the sale is
on credit, this should be taken into account by Beth Din in determining when
the payments to the broker should be made. If the sale needs governmental
approval, then the compensation must wait until such approval is obtained
There are times when the seller and the
buyer had independently engaged the same broker and he concludes a sale
between the parties. Beth Din may, if the circumstances warrant it, award
compensation from both parties. Beth Din should examine whether the broker
was in a conflict-of-interest situation that prejudiced both parties, or one
party.
If there is more than one broker and they
cannot agree on how to divide the compensation, Beth Din should examine the
relative acts of the brokers and determine how the compensation should be
divided.
As stated at the outset of our discussion
of brokers there is the role of the marriage broker, the shadchan.
Once a Roman matron asked Rabbi Jose bar
Halafta: "How long did it take the Holy One, blessed be He, to create the
world?"
He said to her: "Six days."
"And from then until now what has He been
doing?"
"The Holy One, blessed be He, is occupied
in making marriages."
"And is that His occupation?" the woman
asked. "Even I can do that. I have many men slaves and women slaves and in
one short hour I can marry them off."
"Though it may appear easy in your eyes," he said, "yet every marriage is as
difficult for the Holy One, blessed be He, as the dividing of the Red Sea."
Then Rabbi Jose left her and went on his way.
What did the matron do? She took a
thousand men slaves and a thousand women slaves, placed them in two rows and
said: "This one should wed that one, and this one should wed that one." In
one night she married them all. The next day they came before her, one with
a wounded head, one with a bruised eye, another with a fractured arm and one
with a broken foot.
"What is the matter with you?" she asked.
Each one said, "I do not want the one you
gave me."
Immediately the woman sent for Rabbi Jose
bar Halafta and said to him: "Rabbi, your Torah is true, beautiful and
praiseworthy."
"Indeed a suitable match may seem easy to
make, yet God considers it as difficult a task as dividing the Red Sea,"
Rabbi Jose acknowledged. Genesis Rabbah 68.4
The shadchan has the legal status of a
broker. In Jewish communal life, over many centuries, the role of the
shadchan has been recognized as helping to bring about marriages that are
"made in Heaven." Each community adopted customs and rules dealing with the
payments to be made to the shadchan. There are some people even today who
will not think of their children getting married unless arranged by a
shadchan. If the girl and boy have already met, the parents may still want a
shadchan to become involved to the extent of at least charging the parents a
fee. The parents may think that it brings good luck to the new couple if the
shadchan has been paid. Some think that unless a fee is paid to the shadchan
the couple will not have children.
The Beth Din in each community should see
that the shadchan as well as the parents of the bride and groom are treated
fairly in this very delicate relationship. It may be that one or both sets
of parents are poor and cannot really afford a shadchan, and nevertheless
use one, out of necessity or out of being ashamed not to use one. Beth Din
should examine the relationship and do justice to all the parties.
There are different community customs
when the shadchan should be paid. In some communities he has earned his fee
when the parents of both the girl and the boy bind themselves to the
forthcoming marriage by tenay'im. The document known as "tenay'im"
(conditions), sets forth the penalties to be paid to the other side if
either side backs out of the marriage.
In other communities the broker is paid
after the marriage, although the parties recognize that the fee has been
earned upon the shadchan arranging the first meeting between the boy and the
girl. In still other communities he has not earned his fee until the couple
actually gets married.
The amount of the fee varies from commu-
nity to community and may be arranged by a contract between the shadchan and
the parents of the boy and/or girl.
If there is more than one shadchan involved in arranging the marriage, Beth
Din should see who was most directly the cause of the marriage and who was
the secondary shadchan, and perhaps even beyond that. The shadchan who was
primarily responsible will be paid the largest portion of the compensation,
and so on. Usually the first shadchan will be the most important cause and
the second shadchan will be the second most important cause.
The compensation in most communities is a
percentage of the moneys that the couple receives from their parents. In
some communities it may be as high as 6%, but in most communities it is as
little as 3%. The community standard should be followed.
The subject matter of this lesson is more
fully presented in Volume VI Chapter 185 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.
Repentance fora Doubtful Sin
The Rema writes that a doubtful sin requires more thorough repentance than a
certain one. The reason he gives is that a person tends to be feel less
remorse over a doubtful sin. (OC 603:1.)
We can obtain a more profound
understanding of this statement if we ask ourselves, what exactly is the
case of a "doubtful sin"?!
One possibility is that the Rema is
referring to someone who acted in a careless way but circumstances may have
prevented a serious outcome - like shooting (at a person) and missing. Since
the outcome may not have been bad, the person feels less of a sense of
remorse. Yet repentance is necessary, because this surely is a certain sin!
There is no question that I need to stop shooting at people, whether or not
my markshmanship was accurate.
If on the contrary I did nothing wrong
but circumstances led to a situation where a transgression may have taken
place - this product has a reliable kosher certification, but it turns out
that some were "treif". In this case I certainly did not sin. I did the
right thing, and even if there is a certain transgression I am not
responsible due to the duress involved.
Yet ultimately, neither of these cases
refers to a truly "doubtful sin". A doubt- ful sin does not occur when I
know what a sin is, but don't know if I committed it. A doubtful sin is
likely to come about precisely when I am uncertain if the act is a sin in
the first place! In the case of a certain sin, there is a mistake in
actions. This is relatively easy to correct. In the case of a doubtful sin,
there is a uncertainty in values. This requires more effort to deal with.
(As we discussed in the column on carrying on Shabbat, Vayakhel 5760.)
The challenge presented by the Days of
Repentance is not only to make our acts conform to our values, but also to
ensure that our values conform to our ideals.
Rabbi Meir has completed writing a monumental companion to Kitzur Shulchan
Aruch which beautifully presents the meanings in our mitzvot and halacha. It
will hopefully be published in the near future.
Rabbi Meir authors a popular weekly
on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on
everyday ethical dilemmas in the workplace. The column is a joint project of
the JCT Center for Business Ethics, Jerusalem College of Technology - Machon
Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own
Qs — www.jewishethicist.com or www. aish.com
From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in
areas of kashrut, Jewish law and values. Some of them are answered by Eretz
Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by
HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the
National Religious communityin 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 one have to buy a set of Arba'at
HaMinim (i.e. Lulav & Etrog) for a son before bar mitzva, or can he share
his father's?
A The gemara (Sukka 46b) says that one shouldn't give (with a kinyan) his
lulav to a minor on the first day of Yom Tov, because a minor can receive an
object but cannot give it to others. On the first Yom Tov, one must fully
own the lulav when performing the mitzva (Shulchan Aruch, OC 649:2). If a
father gives his lulav to his son, no adult will be able to use it to
fulfill the mitzva. The simplest advice for parents is to buy a child his
own kosher lulav from the time he is obligated in the mitzva (when he can
shake the lulav appropriately (ibid., OC 657:1; Biur Halacha, ad loc.)).
The Shulchan Aruch (658:6) does bring a dissenting opinion (Ran) that a
child at the stage of p'utot (who understands buying and selling - usually
at age 6) is able to halachically give the lulav back (see Shulchan Aruch,
CM 235:1). Many poskim counter that the minor can acquire the lulav from the
Torah (when it is given to him by an adult) but can return it only
rabbinically. Therefore, adults will not have the Torah-level ownership they
require. The Ran can argue that a minor can acquire an object only
rabbinically, and he can return it on the same level (see Biur Halacha, ad
loc.). Others explain that the machloket depends on the classic question
whether kinyanim of rabbinic origin work in regard to halachot from the
Torah (Melamed L'hoil I,120). The Shulchan Aruch's first, stringent opinion
is considered the more author- itative one.
The Shulchan Aruch (ibid.) presents
another (partial?) solution. The idea is for the adult to hold on to the
lulav (ibid.) or otherwise maintain ownership as the child shakes the lulav
(Mishna Berura 658:28). Does this idea work for the child, or just the
adult? The Mishna Berura (ibid.) brings two opinions whether one fulfills
the mitzva of chinuch of a child with a borrowed set. Rav Feinstein (Igrot
Moshe, OC III, 95) demonstrates the basis for the two approaches, whether
practical training suffices to fulfill the mitzva of chinuch or whether he
has to perform the mitzva in a manner which is fully valid for an adult. He
sides with the stringent opinion and explains that the practice in Europe
not to buy a lulav for children was based on the fact that sets were very
expensive, but that in our days, a father should buy a set for his son.
Minchat Yitzchak (IX, 183), addressing a much poorer community with larger
families, reconfirms the legitimacy of leniency for financial reasons.
When Sukkot starts on Shabbat [like this year], we start taking the lulav on
the second day. In Eretz Yisrael, we do not need ownership of the lulav (Shulchan
Aruch 658:1). Therefore, a father can lend his set to his children. Even in
a regular year, he can give it to his child after all adults have fulfilled
the mitzva. (His child will regrettably not be fulfilling the mitzva during
Hallel, with this system). In chutz la'aretz, ownership is needed on the
second day, which is treated like the first (Mishna Berura 658:23). Thus,
the only agreed upon way to share in chutz la'aretz [even this year] is to
give the lulav to the child after the adults are done on the second day.
Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
If you believe it can be broken, then know it can also be fixed. — Rabbi
Nachman of Bratslav
Rite and Reason by Shmuel Pinchas Gelbard
On Yom Kippur, it is customary to wear white garments. Married men wear a
white robe (kittel) as well (REMA).
Reason: On Yom kippur, Israel is compared to angels, regarding whom the
pasuk (Yechezkeil 9:11) says: “The man [angel] who was dressed in linen” (REMA).
Reason: A kittel is similar to shrouds in which the deceased are wrapped
[before burial]. This reminder, that all mortals ultimately die, will humble
one’s heart.
Reason: A white garment symbolizes atone- ment, as the pasuk (Yeshayahu
1:18) says: “Even if your sins are as red as scarlet, I shall make them
white as snow” (PRI CHADASH).
It is an established practice throughout Jewish communities to daven on the
night of Yom Kippur wearing a Talit.
Reason: To resemble angels who are garbed in white.
Reason: The Gemara (Rosh HaShana 17b) relates: “HaShem enfolded Himself in a
Talit like a SHALI’ACH TZIBUR and taught Moshe Rabeinu the Thirteen Divine
Attributes of Mercy. Hence the Chazan wraps himself in a Talit on Leil Yom
Kippur since the YUD-GIMMEL MIDOT are recited that night. Since the Chazan
wears a Talit, [it was decided that] the other worshipers in shul also
should wear a Talit.”
It is customary when reciting Kol Nidrei for two individuals who are among
the most prominent members of the congregation to stand by the side of the
Chazan holding Sifrei Torah.
Reason: On Yom Kippur the second Luchot were brought down from Sinai by
Moshe Rabeinu. We symbolize this at the onset of Yom Kippur by taking the
Sifrei Torah out of the Aron.
More...
This combines the various reasons given in the book for the custom of
lighting memorial candles in the home and candles and lamps in shul.
On Yom Kippur, Moshe Rabeinu descended from Har Sinai with the Torah which
is compared to a lamp (Magen Avraham).
The AGGADAH states that whoever lights a lamp in shul reinforces his MAZAL.
Support for this idea is cited from the father of Shaul, who kindled lights
in shul and his son later became king (Orchot Chayim).
It is necessary to be able to read the not-so-familiar words of davening
throughout the day and night which are generally not known by heart. Without
extra lighting the people would not be able to read at night.
On Motza’ei Yom Kippur, we are required to recite Havdala over a fire that
burned continuously throughout Yom Kippur [a “flame that rested”].
The Midrash says: “I have told you to Take for yourselves pure olive oil (Shmot
27:20). I do not need your light, it is a symbol that you ask Me to protect
your souls which are compared to lamps”.
LIKDOSH HASHEM M’CHUBAD is the mitzva to honor Shabbat and Yom Tov. Without
eating and drinking, one of the ways of honoring Yom Kippur is to wear
special garments and to light extra candles and lamps.Also Yeshayahu 24:15
says, with lights you shall honor HaShem.
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Simcha Bunim of Pshischa was once sitting with his chassidim when he
asked, “How do we know that a sin has been forgiven?” All the chassidim
ventured different answers, but none satisfied R’ Simcha Bunim. Finally, he
answered the question himself. “A sin has been forgiven”, he said, “when one
no longer repeats it.”
R’ Yechiel Michel of Gustinin once entreated his shamash on the day before
Yom kippur, “Feivel, let us both do T’shuva. It’s not too late. Part of a
day is halachically considered to be like the whole day, and even a single
day is considered like the whole year. Thus if we do T’shuva now, it will be
as if we had done T’shuva throughout the entire year.”
KAPAROT is a custom that dates back to the time of the Gaonim.
Traditionally, one uses a chicken - rooster for a male, hen for a female,
(at least) one of each for a pregnant woman. Through the years, there were
problems with improper attention paid to the slaughter of the chickens, due
to the large volume of Kaparot. Since Kaparot chickens were to be prepared
and given to poor people, there developed in some communities the practice
of using money instead, which is given to TZEDAKA, thereby seeing to the
needs of the poor and alleviating the abovementioned problem.
KAPAROT is often misunderstood. It is NOT a shortcut to atonement. For real
atonement, we must approach HaShem with sincere repentance, mitzvot and good
deeds, prayer and fasting. KAPAROT is a sobering reminder of the frailty of
life, an inspiration to T'shuva, AND a way of involving us in G'MILUT
CHASADIM before Yom Kippur. Ideally, "do" Kaparot on Erev Yom Kippur in the
morning.
Many people use a multiple of CHAI, such as 1.80, 3.60, 5.40... 18.00š, etc.
Some suggest that the amount taken for KAPAROT should at least be the cost
of a chicken. The money should ideally be given to TZEDAKA before Yom
Kippur. Shuls provide collection plates at Mincha for that purpose.
Shabbat Shuva
Our Sages point out the significance of there being exactly seven days
between Rosh HaShana and Yom Kippur, exclusive. It means that there is one
and only one Sunday, one Monday... and exactly one Shabbat. And these unique
days become the templates, if you will, for their counterparts throughout
the coming year. The Wednesday of Aseret Y'mei T'shuva (the Ten Days of
Repentance) is (or rather, should be) the prototype for all the Wednesdays
of 5763. Same for the other days of the week. This idea is particularly
meaningful for Shabbat.
You know the saying. Today is the first
day of the rest of your life. Well, Shabbat Shuva is the first Shabbat of
the rest of your year (and life). And that presents a challenge. Use Shabbat
Shuva to help make all your Shabbats better and more special than they have
been in the past, for you and your whole family.
Do you cut corners with the basic laws of Shabbat? Do you do things on
Shabbat that you know you really should not be doing, but they seem trivial
to you? If so, Shabbat Shuva is there for you. Take things slowly, but make
some forward progress. Decide not to turn lights on and off this one
Shabbat. Then see if you can keep it going for one more Shabbat. And
another. That was just an example. Let's say that you are Shomer Shabbat.
And the answer to the question about cutting corners is NO. You keep the
Shabbat. You abstain from all manner of Melacha, including all the Rabbinic
restrictions as well. Good. But do you REALLY keep Shabbat the way it should
be kept? And honor it? And enjoy it? How do you spend your "free" time on
Shabbat? Do you have quality time with your family? Do you invite guests
regularly? Do you learn Torah and sing Zemirot at the table? Are your
discussions at the table on a level that honors the Shabbat, or is it about
baseball, the stock market, shopping, TV commercials, and the like?
Napping is good, but is that all there
is? How about a leisurely walk with your spouse and/or children? A family
review of Parshat HaShavua? (using Parsha- Pix, perhaps?)
And what about the preparation for
Shabbat? Is the day before Shabbat, Friday or Erev Shabbat, if you follow
the difference. The same thing goes for Saturday night or Motza'ei Shabbat.
Which do you have?
Shabbat Shuva is the Shabbat between Rosh
HaShana and Yom Kippur. It's a one-of-a-kind Shabbat. We each have our own
davening and thinking agendas for Rosh HaShana and Yom Kippur. But the
Shabbat between them is a "regular" Shabbat. And that's the challenge.
People usually succeed in having a special and meaningful Rosh HaShana and
Yom Kippur. But those special days come once a year. Shabbat is every single
week. Use this first one to raise your TSO (total Shabbat observance) a
notch or two. Then work on maintaining and improv- ing your honor and joy of
the most special and precious of days - Shabbat.
We must learn to live IN the present without living FOR it. From A Candle by
Day by Rabbi Shraga Silverstein
The lessons of Torah are compared to dew, rain showers, and downpours. All
water, but different intensities and speeds. So too Torah, for different
people.
Another way of understanding KI SHEIM HASHEM EKRA... Because we are able to
call out to G-d and learn His Torah... HAVU GODEL LEILOKEINU, we must
acknowl edge His greatness, praise and thank Him. (Be’er Mayim Chayim)
Why are the deaths of Aharon’s two sons mentioned in context of the Avoda of
Yom Kippur in the Mikdash? Among other reasons, it helps us view Aharon as a
human being with whom we can sympathize. This adds to the YK experience.
ZACHREINU L'CHAYIM, MELECH CHAFEITZ BACHAYIM... May we be privileged to a
life that the King (HaShem) "would desire" (Sefer HaChayim, quoted in Even
Bochein)
Yom Kippur and the Pesach Seder
What do they have in common?
Many men wear a kittel on YK and at the Seder.
We say, L’SHANA HA’BA’A BIRU- SHALAYIM on both occasions.
(We don’t eat chametz on either. Doesn’t count. Not fair.)
A major DRASHA is the tradition for the Shabbat before each - Shabbat Shuva
and Shabbat HaGadol.
The day before each are the two EREVs that are quasi-festivals.
What’s behind these common features?
G'MATRIYA Match
VAYIKRA AVRAHAM ET SHEM B'NO HANOLAD LO ASHER YALDA LO SARA YITZCHAK (B'reishit
21:3)
Avraham named his and Sara’s son Yitzchak. And when was he born? Tradition
says on the first day of Pesach. One of the p’sukim that deals with the
first day of Pesach is Bamidbar 28:18:
BAYOM HARISHON MIKRA KODESH KOL M'LRCHET AVODA LO TA'ASU
Both the p’sukim have the same G’matriya, 2794.
From the Desk of the Director
There is something very appropriate in the fact that we read Ha'azinu on
Shabbat Shuva. Ha'azinu is essentially a song that reflects our true and
faithful testimony (Ramban, Devarim 32:43). It des- cribes what happens when
Hashem's favored people spurn Him in favor of foreign enticements.
The people are punished. And their
oppressors go beyond the "call of duty," venting their hate on the Chosen
People and on G-d. Their pleasure in afflicting Jews knows no bounds. No
excess is too great in the persecutors' passion to wipe out the Jewish
people. Yet, despite everything, the Song testifies that Hashem will
ultimately bring about the downfall of our enemies and guarantee our
redemption.
Interestingly, the Song does not make
mention of Teshuva. Redemption, it appears, will come in any event. However,
there is an implied condition upon which this ultimate Messianic period is
predicated. For in the Song's opening words Moshe exclaims: "Ki shem Hashem
ekra - Havu godel leiloikeinu" - 'For I will call upon the Name of Hashem;
ascribe greatness to our G-d.'
It seems that just as Rosh Hashana
invites us declare G-d's sovereignty before we enter into the mode of
repentance, so Ha'azinu prompts us to proclaim Hashem's name that we might
eventually merit His beneficence. For what is the point of Teshuva if we do
not first acknowledge G-d's greatness? Then, perhaps, we will deserve the
fulfillment of the Song's last words that announce: "[Hashem] will bring
retribution to his foes and He will appease His Land and His people." - Ken
Yehi Ratzon.
Shabbat Shalom and G’mar Chatima Tova,
Menachem Persoff, Director, Israel Center
Parsha Pix
We’ll start with the upper-left picture, the classic on with the listening
ears for both the sky and the ground, as in HAAZINU HASHAMAYIM... V’TISHMA
HAARETZ, let both Heaven and Earth listen to what I (says Moshe) am going to
say.
The musical note represents the general name for the bulk of Haazinu -
namely, SHIRA.
The cloud with rain is one of the analogies to the lessons of Torah.
Like an eagle protecting its nest and its young... that is how protective
G-d is of His people.
The pupil of the eye, sometimes referred to as the apple of the eye, refers
to our status as G-d’s favored nation (we should only earn it and be
deserving of it).
Ask your father and he will answer you, your elders (grandparents?) and they
will tell you.
There’s a Megila again. Just like last week. Both this week and last week’s
(two weeks ago) sedras mention HESTEIR PANIM, G-d’s withdrawal to the
background, so to speak, behind the scenes. The name of ESTHER is a play on
HESTER PANIM and the story of Esther is a prime example of G-d’s hidden hand
in history.
Skip to the bottom of the ParshaPix. The negation circle on the wine is for
the prohibition of Yayin Nesech.
The milk and butter (lower-right) refers to the description of the
prosperity that Israel will enjoy, then over-indulge in, and then be the
cause of our turning away from HaShem.
Middle picture at the bottom is the logo of YESHURUN Synagogue, a nickname
of ISRAEL that appears in Haazinu (and in V’zot HaBracha twice).
That leaves us with the two elements of the PP that relate to the Haftara.
The exchange of bulls and lips is for the Hoshea part of the Haftara and the
Shofar blowing in Zion is for the Yoel.
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the
calendar). They are found in the hard-copy of TT scattered throughout,
usually at the bottom of different columns. In the electronic versions of TT,
they are found all together at the end of the ParshaPix-TTriddles section.
Some TTriddles are also presentedfor call-in solution on Torah Tidbits Audio
(Arutz-7, Thursday night). The best solution set submitted each week (there
isnt always a best) wins a double prize a CD from Noam Productions and/or a
gift (game, puzzle, book, etc.) from Big Deal
Last week’s (Rosh HaShana) TTriddles:
[1] What Arpachshad has in common with one of the Avot
[2] Bnei Yisrael, Beit Yehuda, His Nation - what and whom else?
And the envelope please...
Slim pickings this week, as they say.
[1] Arpachshad was the grandson of No’ach, the son of SHEIM. B’reishit 11:10
tells us that SHEIM was 100 years old when he had Arpachshad, two years
after the MABUL (Flood). That gives him something in common with his
great-great-great- great-great-great-great-grandson Yitzchak Avinu, who was
born to Avraham and Sara when Avraham was 100 years old. Why was this a
TTriddle for Rosh haShana? Simply because the Torah reading of the first day
tells us of the birth of Yitzchak. RHM got this one. MM/Bklyn had an
interesting try at this one which got him the correct answer, but the wrong
way. Arpachshad’s son was SHELACH. And Yitzchak SHALACH, sent, his son. Nice
try, but no cigar.
[2] The what is KI PAKAD HASHEM, For G-d “remembered”. This phrase appears
only four times in Tanach, referring to Bnei Yisrael, Beit Yehuda, and AMO,
His nation (same thing, different term). Aside from these three terms that
refer to the people of Israel, the phrase is used in the Haftara of the
first day of Rosh HaShana, and the whom in question is CHANA. If we drop the
KI, reverse the two words left and add a VAV to HASHEM, then we get another
Rosh HaShthe Those four times are all If we reverse the two words (and add a
VAV) we get VAHASHEM PAKAD ET SARA.
This week's TTriddles:
[1] The paradox between what its called and how long it seems to take
[2] His name on Friday night, Chanuka, and in Ha'azinu
[3] On Yom Kippur, we daven one and the other is forbidden
NESTO - Native English Speaking Teen Olim
Hi, and welcome to a New Year here at NESTO. We hope that the year ahead is
going to be full of Happiness, Health and Goodness for all of Am Yisrael.
We held our traditional opening B-B-Q in Gan Sacher this past week. It was
great to see all the old faces as well as meeting new members and madrichim.
It is my honor to introduce our new Bat-Sherut, Mimi.
Hi, my name is Mimi Edel. I am the new Bat-Sherut this year. I was born in
Israel, I live in Ra’anana and I finished school last year in Tzvia,
Herzliya. My family is originally from England, but sorry I don’t have a
British accent. I have a lot of crazy ideas for NESTO activities this year,
It’s going to be a lot of fun, so be there. Preparations are under way for
the Succot Tiyulim. The juniors will be going to the Zoo, for more
information and to register call Chave on 050 444 401 or Mimi on 058 358
842.
With Blessings for a Shana Tova to you all, From all of us here at NESTO
The Israel Center's youth program for Anglo-Israelis, tel. 566-7787 ext. 250
• fax: 561-7432 chaveabrahams@hotmail.com • Chaim
Pelzner, Director; Chave Herschberg, Coordinator; Mimi Edel, Bat Sherut •
NESTO is partially funded by the Jewish Agency for Israel
NITZOTZ • Student Volunteering Program
Hi, Gmar Chatima Tova to you all, We are looking forward to an action packed
year here at Nitzotz.
Nitzotz is an organization in charge of organizing Chessed for one year
Yeshiva Students. On top of the weekly volunteering we also organize
Shabbatonim and special events such as; Rosh-Chodesh parties in hospitals
and children homes etc.
Our new Bat-Sherut girl - who is already working very hard - is Libi Weiss,
Libi lives in Yeshuv Chashmonaiim and recently graduated from Ulpenat
Bnei-Akiva Tzfira.
Libi was born in Israel after her parents made Aliyah from New York in 1979
where most of her relatives still live.
As well as working for Nitzotz Libi is also going to be working in the
Israel Center library. Libi says she is excited for the year ahead
especially the chance to meet and get to know new people.
We wish Libi a lot of luck and a busy, but rewarding year ahead.
If you are a student here for a year or even longer and you are interested
in volunteering either on a weekly basis or one-off please give us a call,
Chave 050 444 401 • or Libi on 052 635 386
Israel Center Notes: -
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse
the political or halachic opinions of its advertisers, nor to we guarantee
their quality of service.
The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes,
according to Jewish law There is a registration fee of 200nis per case No
other charges for this service Please call 566-7787 ext. 204 for further
information We have forms for two types of cases: Those where both parties
agree to submit their disputeto the Beth Din, and those where a complainant
wants the Beth Din to summon the second party. The first batch of cases have
been processed and "invitations" have been issued. The Beth Din is now in
full swing.. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons , Ita
Rochel, Administrator
Kashrut Questions
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packaging... or if you have any other OU kashrut questions, call this
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office at the Center: 5667787
Israel Center Cafe
After nourishing the soul, come nourish the body serving coffee, sandwiches,
toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna,
soups... and more Located on the lower level of the Israel Center Hours:
Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the
Center premises
Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate
located on the ground floor, anda cold drinks (cans) machine on the first
floor near the library.
TIYULIM and SHABBATONIM
Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then
press 211. You'll hear "thank you, one moment please", and then the phone
system's music for 15 seconds. Then the Tiyul Hotline message begins. You
can listen to the whole message and then press 2 to leave your message, or
you can interrupt by pressing2 right away and then leaving your message.
THE TRAVEL DESK The TRAVEL DESK of the
Israel Center exists... to make registration and detail-receiving for Israel
Center tiyulim more efficient and less head- achy for you. To help you -
whether you live in Israel or are visiting - plan private tiyulim and make
in-Israel travel arrangements Sarah will be happy to assistyou on Sundays,
Mondays, Wednesdays, and Thursdays from 9:00am to 1:00pm. Call Sarah at the
Center, 566-7787 ext. 249.
Note: When a tiyul says "Bring your own
lunch", you can do that... or this: Call the TRAVEL DESK or the TIYUL
HOTLINE up to the day before the TIYUL and order a box lunch from the Israel
Center Cafe. 18 shekel will get you a delicious sandwich, a refreshing drink
(specify regular or diet) and a dessert. Your box lunch willbe ready for you
when you board the bus.
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 orthe Israel Center.
Wednesday, September 25th, Chol HaMoed Sukkot • Start the sweet new year
with us on tour in the Land of Milk & Honey; • Visitors’ Center of the Lin
Bee Farm, Learn all about bees and the secrets of their 1000 beehives; Tour
the T’nuva dairies in Rehovot; Take part in a unique multi-media
presentation and simulation and witness the amazing modern milk production
process; Festive lunch in Chafetz Chaim sukka; See the (model of the)
Mishkan & its vessels, We’ll enhance our knowledge of the Mishkan, which
existed for the 479 years before the Beit HaMikdash was built. • 180NIS per
person (non-mem 200NIS) • Leaving at 9:30am to accommodate the Chol HaMoed
davening schedule • Returning approx. 6:00pm; Shulamit’s tiyulim are always
treats; come! you’ll surely enjoy her delicious sweets
Day Trip to Shomron – Chol HaMoed - Wednesday, SEP 25 • in Cooperation with
the Shomron Tourist Authority; Guide: Menachem Brody • 9:00am - Depart the
Israel Center • Derech Binyamin - Inheritances of the Tribes, Bypass Roads,
Shaul HaMelech, HaAi, Wadi Haramiya SHILO - Emek haBanot, Shul/Mishkan
model, overlook site of the Mishkan, ITAMAR - water tower overlook - story
of the yishuv; meet with Zimmerman family, tour of Organic homestead, taste
homemade products, ELON MOREH - overlook on Shechem from Mt. Kabir, visit at
Tsel Harim vineyard and tea farm, Mincha, lunch at Succah of Yeshivat Birkat
Yosef, Gilad Highway [story of Gilad Zar z”l and his family], KEDUMIM -
first Shomron settlement - visit at Museum [archeological finds from the
area], Nahal Kana, Ariel [drive through], RECHALIM [regional celebration] •
Return to Jerusalem • $45 (205š) including full-day tour, bulletproof bus,;
English-speaking guide, lunch by Schocketino, entrance fees
Kever Rachel & Jewish Eastern Jerusalem in cooperation with Yeshivat Beit
Orot; Monday, September 23 - depart Israel Center at 1:30pm or Thursday,
September 26 - Depart Israel Center at 9:30am; Tour (approximately 4 hours
in bullet proof bus) includes: Kever Rachel • Har Homa • Sur BacherRas Al
Amud • Mt. of OlivesYeshivat Beit Orot • Kever Shimon Hatzadik Price - $30
or 140NIS per person (adult or child)
Reserve these dates for a most unusual 3 days, 2 nights at Keshet in the
Golan Heights • Sunday-Tuesday, October 13-15 • We will get to know our
country with the theme “Blue and White”, visiting places that produce food &
drink for us and export the likes of which you’ve never seen. Among the many
fascinating places: Sapir Site, where Israel’s largest generator on the
Kineret pumps water to the entire country; Boat ride on the Kineret; Meal in
ancient Talmudic village of Katzrin. Exciting visits to places we know you
have never been to and will love the experience. Be prepared for unusual
experiences. We will get to know our coutry better and that strengthens our
love of our country, Eretz Yisrael. • Detailed itinerary IY”H in next weeks
TT • Great for individuals, couples, and families • Cost, including
transportation, professional guides, escort,entrance fees, and delicious
mehadrin meals on H/B basis; 650NIS p.p. dbl. occ. • Single supplement
150NIS, Third (and more) person in same room: 500NIS for child 2-12 • 550NIS
for teen or adult, Non-member add 50NIS p.p., We’re planning for one bus, so
space is limited • Reserve NOW; Shulamit’s tiyulim are always treats; come!
you’ll surely enjoy her delicious sweets
Announcing our next In-House Israel Center Shabbaton • Shabbat Parshat Lech
Lecha, Friday-Shabbat, October 18-19 • Reserve NOW and don’t be closed out •
Details to follow
Travel Desk Specials For reservations at the hotels listed below or any
other Israeli hotels, please call Sarah directly at the Travel Desk 566
7787, ext. 249. She'll be happy to accommodate you with any of your
requests.
Renaissance, Tel Aviv, Sukkot - 510NIS per couple per night, H/B (min. 2
nights)
The hotel is on the beach, has an indoor pool, gym.Shabbat elevator •
Rabbanut kashrut
Carlton, Nahariya, valid September 19-29; Sukkot, 750NIS per couple H/B per
night
Sheraton-Moriah, Tiberias, valid September 19-29; 2-night package, 1500NIS
per couple H/B
Sheraton-Moriah, Dead Sea, valid September 22-26; 3-night package, 2850NIS
per couple H/B includes free entrance to SPA
Paradise Negev (Mehadrin), valid for Sukkot; 550NIS per couple per night
H/B. 1 or 2 children in room, 95NIS per child; Shiurim by noted Rabbanim,
Simchat Beit HaSho’eiva, magic shows, children’s activities, separate
swimming hours, local tours
Carlton, Tel Aviv, valid thru September (incl. Chagim), 2-night package,
949NIS per couple B/B - deluxe sea view
Sheraton Four Points, J’lem, valid Sukkot; 2 nights of Sukkot, 1165NIS per
couple H/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3
meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"sh nights
Attention Students from Abroad: Are your parents planning on visiting you
this year? If so, you want to speak to us (02-566-7787 ext. 249).We have
many attractive deals for them... and you. Let us turn an ordinary “been
there, did it” visit into an unforgettable, special one!
The Back Page of TT536
"Regular" Israel Center classes & lectures - 20NIS for members, 25NISfor
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
Starting with Leil Shabbat Shuva (that’s THIS SHABBAT),we will be having
“regular” Leil Shabbat davening,beginning with Mincha 20 minutes after
candle lighting. This week: 6:33pm
Shabbat Day • Shabbat Shuva, September 14th, 5:00pm
Shabbat Shuva Drasha: What are the Yamim Nora’im Hiding? byRabbi Macy
Gordon, followed by Mincha at 6:00pm
Motza’ei Shabbat Shuva, September 14th, 9:00pm
The Israel Center, Ohr Torah Stone and Yisrael HaTzair B'Yisrael invite you
to the annual Motza’ei Shabbat Shuva Drasha by Rabbi Shlomo Riskin to take
place IY”H on Motza’ei Shabbat Shuva, September 14, 9:00pm at Yeshurun
Synagogue King George St. cor. Shmuel HaNagid; Rabbi Riskin will speak on:
The Commandment to Sanctify G-d’s Name, the Sanctity of Yom Kippur, and the
Festival of Sukkot as the Festival of Redemption; Ramifications for our
Difficult Period of War • Men & women invited, Separate seating at
Yeshurun’s request, 5NIS token fee to cover security
CALL TO VERIFY SCHEDULE
Men who are looking to do some serious learning...
Shiur in Minchat Chinuch by Rabbi David Zitter, 10:00am, SUN-THU
Daf Yomi in English with Rabbi Shmuel Halpern, 3:00pm, SUN-THU
Shiur in Makot 3rd perek by Rabbi Hillel Ruvel, 4:30pm, SUN-THU
All shiurim take place in the Israel Center's Ganchrow Beit Midrash one
flight up
The Israel Center will be closed on Sunday and Monday, Erev Yom Kippur and
Yom Kippur. We will reopen IY”H on Tuesday morning, Sept. 17
TUESDAY
9:00am • The Time of Joy • Dr. Hayim Abramson
9:55am • In-Depth Comprehension of the Holiday Tefillot • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach - Free Loan
Society to provide interest-free loans for people in financial distress.
Interviews at the Center on Tuesdays from 10:00-12:00 Please bring ID
N'SHEI LIBRARY closed through Sep. 29
ON HOLD UNTIL AFTER THE CHAGIM11:45am • Chabad insights into Parshat
HaShavua and the Actualia of Our Time (women only) • Raizel Zisk Tuesday,
September 17th (day after Yom kippur), 7:00-11:00pm and Wednesday, Sept.
18th12:30-11:00pm at theIsrael Center(in the garden) • The Israel Center's
Annual Arba'a Minim Sale • Competitive prices from 50NIS, 10% discount for
Israel Center members
WEDNESDAY
9:30am Towards a More Meaningful Davening Experience - Sukkot Davening
10:30am Break the Fear Habit... and LIVE! with Alan Romm
September 17th (day after Yom kippur), 7:00-11:00pm and Wednesday, Sept.
18th12:30-11:00pm at theIsrael Center(in the garden) • The Israel Center's
Annual Arba'a Minim Sale • Competitive prices from 50NIS, 10% discount for
Israel Center members
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to your
life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm, Women in
Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only! 20NIS
members/25NIS non-members
7:30pm • alternating topics • Jewish Philosophy; Road map to the Prophets -
Rambam's Guide for the PerplexedNow studying: Ordering the Mitzvot and their
"reasons"
Ramban's Commentary on the Torah and its WellspringsNow studying: "The Tree
of Knowing Good and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
THURSDAY
Sometime in the morning • Shiurim while you fold Parshat HaShavua and/or the
Calendar • Various presenters
10:15am •SLIM FOR LIFE Group weight-loss program for women; No obligation
for the first session • Qualified nutritional advisor on hand •
Elisheva999-6479
Note: The Men's & Boys' Choir led by Yisrael Shwarzstein is in recess until
after the "Chagim"
8:00pm • Megilat Kohelet • Reb Yosef Schreiber
Thursday, 8:00pm (and Mon. 8:00pm) • Curing the Jewish Heart, AM SEGULA
Lecture series on Lessons from History & Zionism; Speaker: Eli Yosef
Friday
Leil Sukkot davening in the Wolinetz Family Shul - Ohel Shmuel (Israel
Center) Mincha at 6:23pm (20 minutes after candle lighting)
The Yad Yaakov Center for Jewish Education classesat the Israel Center will
resume IY”H Tuesday, October 8th; The Unfolding Redemptive History of Israel
in Biblical Texts; Rav Yosef Leibowitz's new weekly course will take placeon
Tuesday mornings, 9:00-10:30am Call (02) 652-4601 for further information
Tuesdays and Wednesdays
Regular shiurim of the Avrom Silver Jerusalem College for Adults will begin
IY”H right after Sukkot - watch for new schedule in next week’s TT
Upcoming at the Israel Center
Please note. (subject to changes and updates in next week’s TT)
The Center will be closed on Friday, Erev Sukkot. Please plan to pick up
Torah Tidbits on Thursday (any time until 10:30pm)
Torah Tidbits #537 will be for Sukkot and Simchat Torah. There will be no TT
during Sukkot. #538 will be for Shabbat B’reishit, available IY”H on Thu.
Oct. 3rd.
IY”H there will be davening at the Center on the two Shabbatot of Chag. The
davening will be geared towards students and visitors from Chutz LaAretz
(there is no practical difference for the first day of Yom Tov; call for
details about Simchat Torah, AND the two Sat. nites and Sundays (“second
days of galut”)
IY”H there will be shiurim open to the public at 4:30pm on each of the two
Shabbatot of Chag, followed by Mincha at 5:30pm
IY”H there will be shiurim on Sunday, Monday, Tuesday, Wednesday, and
Thursday mornings of Chol HaMoed. 10:30am in the Sukka (one of the two).
During Chol HaMoed, the Center will be open mornings and evenings, and
closed in the afternoons
Sunday Chol HaMoed, September 22nd, 8:30pm • SIMCHAT BEIT HASHO’EIVA for
women with Tofa’ah
Monday Chol HaMoed, September 23rd, 8:00pm • Am Segula plus program TBA
Tuesday Chol Hamoed, September 24, 9:30am - 9:00pm • A Sukkot Colloquium on
Spirituality Today featuring speakers: Mrs. Shira Smiles; Rabbi Avraham
Sutton' Rabbi Yosef Wolicki; Prof. Nathan Aviezer; Rabbi Zvi Blobstein;
Rabbi Zev Leff and Rabbi David Aaron. Call 5667787 x 261 for further details
Wednesday Chol HaMoed, September 25th, 8:00pm • The David Cardozo
AcademyMachon Ohr Aaronin conjunction with the OU Israel Center: Sigmund
Freud and the Lubavitcher Rebbe • Between January and April, 1903,the fifth
Lubavitcher Rebbe,Rabbi Shalom Dov-Ber Schneersohncame to consult Sigmund
Freudfor treatment of lowness of spirit. What happened between these two
great minds who were worlds apart in their outlook on life? What made a deep
religious Chassidic leader see a secular Jew for help? What does this say
about the relationship between religious and secular Jews? Join us for a
fascinating talk byDr. Joseph Berke and Professor Stanley Schneider
international known religious psychologists; Moderator: Rabbi Dr.Nathan
Lopes Cardozo
Leil Hoshana Rabba, Thursday Chol HaMoed, SEP 26th • 6:00pm - Festive
reception in the Sukka; 7:10pm - Maariv • Shiurim at 7:30, 8:30, 9:30,
10:30, 11:30pm; Speakers: Rabbi Reuven Aberman, Rabbi Sholom Gold,Rabbi
Efraim Sprecher, and others - watch for full schedule
Sunday, Sep. 29, 9:00pm at the Center • Mercaz Menucha Serenity Center in
conjuction with Young Olim United and the Israel Center proudly presents:
“Problem Solving Theater”Improv with a twist starring the Mother & Son Team
Chana Cohen & Yosef Simcha; Next theme: GETTING HIGH IN JERUSALEM; Our
holiday gift to you - FREE ADMISSION (this time only!) • I brought my
shiduch date and we had a blast!" - Yoel; "They helped me see my problem in
a whole new light." - Netanya; "It's always so original and clever, I've
been back three times!" - Jaime; For more information contact women613@aol.com
Monday, September 30, ‘02, and Monday, October 7, ‘02, 4:00-10:00PM • 5th
Root & Branch Association Jerusalem Conference on the Noahide Covenant &
Laws
Starting after Sukkot - 8 sessionsWednesdays at the Israel CenterWriting
Your Personal Memoirs Call 566-7787 ext. 204 for details
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, Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org - website: www.ou.org/torah/tt
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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