SHABBAT PARSHAT PiNCHAS
Parshat HaShavua is now the same around the world;
(next time we'll go out of sync in Naso 5766, three years from now)
TT #577 - Pirkei
Avot: Israel - First perek • Chu”l - Sixth Perek
19 Tammuz 5763 - July 18-19, '03
Halachic Times for Jerusalem
Israel Summer Time
Correct for TT #577 • Ranges are for THU-THU, 17 - 24 Av/July
Candle lighting - 7:10pm (earliest - 6:18pm)
Havdala - 8:27pm (Rabbeinu Tam - 9:01pm)
Earliest Shacharit 4:47-4:53am
Sunrise - 5:45-5:49pm
Sof Z'man Kri'at Sh'ma - 9:15-9:17am (8:21-8:24am)
Sof Z'man Shacharit - 10:25-10:26am (9:49-9:51am)
Chatzot (halachic noon) - 12:45-12:45½pm
Mincha Gedola (earliest Mincha) - 1:21-1:21pm
Plag Mincha - 6:18 - 6:15pm
Sunset - 7:50½ - 7:57pm (7:45-7:41½pm)
Shabbat times for other cities:
Candles (earliest) city Shabbat out
7:27pm (6:20) Raanana 8:28pm
7:25pm (6:19) Beit Shemesh 8:26pm
7:28pm (6:20) Netanya 8:26pm
7:27pm (6:20) Rehovot 8:28pm
7:07pm (6:20) Petach Tikva 8:27pm
7:26pm (6:19) Modi'in area 8:27pm
7:26pm (6:18) Be'er Sheva 8:26pm
7:24pm (6:17) Gush Etzion 8:27pm
7:26pm (6:19) Ginot Shomron 8:27pm
7:10pm (6:17) Maale Adumim 8:25pm
7:21pm (6:19) Tzfat 8:30pm
7:25pm (6:18) K4 & Hevron 8:28pm
Jerusalem lights candles 40 minutes before sunset. (Except for those
who don’t follow that custom.) Which sunset? Important question. The
standard practice is to count 40 minutes before “sunset of
elevation”. Jerusalem is a little over 800m above sea level. If one
could see the sun set over a horizon at sea level (which can be done
from some parts of J’lem), it would set about 5 minutes later than
someone watching from sea level, or seeing the sun set beyond
mountains that are approx. the same height as Jerusalem is. Since
the sunset on the same plane is 5 minutes earlier, and for Shabbat
purposes is the sunset we would have to consider because of the
strictness of Shabbat, then J’lem candle lighting time is really
only 35 minutes before “the other” sunset.
All other places at some height above sea level have similar
problems.
Tzfat lights candles 30 minutes before sunset. Official candle
lighting for Petach Tikva is 40 minutes before sunset, just like
Jerusalem. Not everybody holds by that timing.
Some communities calculate Shabbat out at 33 minutes after sunset.
Some use the angle of the sun below the horizon to “end Shabbat”
(8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t
rely on it exclusively. Cross-check times with calendars and charts.
Please report discrepancies to us, so that we can improve our time
table.
Also realize that Sfardim and Ashkenazim often has differences in
minhag.
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since
the eastern horizon (where the sun rises) consists of the Hills of
Moav across the Jordan River, which are approx. at the same
elevation as Jerusalem
Sunset, on the other hand, is given for an elevation of 825m and, in
parentheses, as if at sea level. There are different opinions as to
which sunset time should be used for halachic purposes. We present
both times.
The deadlines for the SH'MA and the Shacharit Amida can be
calculated in two ways. Either considering the day to be from
sunrise to sunset or from dawn to stars out. The first way of
reckoning is known as the opinion of the GR"A, and is the first time
given in each case. The second method is known as the Magen Avraham,
and is presented in parentheses.
Aside from candle lighting and havdala, the times are presented as a
range, from the current Thursday of the issue of Torah Tidbits until
the coming Thursday, a span of 8 days. Days between the two
Thursdays can be determined by interpolation (which means: a method
by which to estimate a value of between two known values - this is
something that people above a certain age might remember from high
school trigonometry and logarithms, but younger people who went to
school during the calculator era might not be familiar with).
It is usually wise to "pad" the times with a minute or two in the
"play it safe" direction. E.g. Plag Mincha. Better to finish Mincha
a minute or two before the given time. But, better to not light
candles until a minute or two after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and
conceptual aspects of the Jewish Calendar, thereby better fulfilling
the mitzva of HaChodesh HaZeh Lachem...
Tammuz has 29 days. The last 13 days of the month are (temporarily)
sad, being the first part of the 3 Weeks, a.k.a. BEIN H'METZARIM.
The first 16 days of the monh (55% of the month) are not sad. In
fact, if we note that 3 Tammuz is the date of the great miracle
recorded in Yehoshua 10, then we can say that the month begins on a
good note, not just non-sad. Similarly, the first 10 days of the
month of Av are sad and th 20 days that follow are ones of
consolation and hope for a brighter future. The joyous festival of
T”U b’Av shows us the joy-filed potential of the month of Av.
Neither Tammuz nor Av are intrinsically tragic or sad. Both are
currently associated with the des- truction of the Beit HaMikdash,
and both are part of Zecharya’s prophecy for the better times, happy
times, that will be, IY”H speedily in our time, with the rebuilding
of the Beit HaMikdash.
LEAD TIDBIT:
Sharp Contrast
Five calamities befell the people of Israel on the 17th of Tammuz,
and five on Tish’a b’Av. On the 17th of Tammuz... the daily Tamid
(sacrifice) ceased. The daily sacrifices - morning and late
afternoon - serve as the continuation of our Sinai Experience. The
Torah says of these T’midim: OLAT TAMID, a constant “burnt offering”
that was made at Mt. Sinai... Sinai’s sanctity was transient; the
Divine Presence left, and the mountain is devoid of k’dusha. It is
through the Mikdash and Mizbei’ach that the sanctity of Revelation
at Sinai continues. We made the commitment at Sinai over 3300 years
ago, but we confirm it every single day with the T’midim (or
hopefully, with the Shacharit and Mincha which temporar- ily replace
the lambs of the T’midim).
Parshat Pinchas is read either right before the 17th of Tammuz
(rare) or right after (most often). It is in Parshat Pinchas that we
are commanded to bring the T’midim.
What a sharp contrast between the optimistic command in the sedra
and the reality that the T’midim ceased on a Tammuz day so long ago.
The calendar, in this case, is our reality check. The Torah is our
“this is what’s supposed to be” check. They are so opposite each
other.
And therein lies our challenge. This week’s sedra reminds us again -
as we are reminded every Rosh Chodesh and as we are reminded
whenever we say Korbanot at Shacharit (and some also say parts at
Mincha too), of the special relationship we have (are supposed to
have) with G-d.
The Tamid (and certain other offerings in the Mikdash) are supposed
to be REI’ACH NICHO’ACH LASHEM. Pleasant fragrance to G-d. This is
very special for us, to make a communal offering that G-d tells us
is pleasing to Him.
We lost it. But we can get it back. G-d promises. When? It’s up to
us.
Sedra-Stats
41st of the 54 sedras; 8th of 10 in Bamidbar
Written on 280 lines in a Sefer Torah (rank: 2nd)
35 Parshiyot; 10 open, 25 closed (2nd most)
168 psukim - ranks 2nd in the Torah
1887 words - ranks 9th (what a drop!)
7853 letters - ranks 4th
2nd shortest psukim in the Torah, wordwise. Longest words in the
Torah (on average).
49th of 54 in length of psukim, letterwise.
Second longest sedra, pasukwise.
These factors combine to explain the unusual fluctuation in
rankings.
2nd in Bamidbar p'sukim, words, and letters
MITZVOT
Contains 6 of the 613 mitzvot, all positive.1 of only 6 sedras that
have only positive mitzvot
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 - 13 p'sukim - 25:10-26:4
[P>] When Pinchas killed Zimri and Kosbi, a tremendous controversy
erupted among the people as to whether his actions were correct or
criminal. This week's sedra begins with G-d "testifying" to the
correctness of what Pinchas did. First, because of what Pinchas did,
the plague that had broken out, stopped. Second, the Torah
repeatedly identifies Pinchas as the grandson of Aharon HaKohen.
Third, G-d places His stamp of approval upon Pinchas by giving him
"the covenant of the eternal kehuna" and the "covenant of peace".
SDT Most scribes write the VAV in
the word SHALOM with a break. Peace that results from violence, even
required violence, is defective.
Clarification... Aharon and his four sons were anointed as kohanim.
They were not born kohanim, nor were they kohanim until being
anointed. From that point, all their descendants are to be kohanim
from birth. Pinchas was not born to a kohen, since he was born
before Elazar was anointed. He was originally not included in the
Kehuna of his grandfather, father, and uncles. Pinchas became a
kohen in the unique way - by G-d's decree. In other words, there are
three ways to be a kohen. Five people were anointed as kohanim by G-d's
command. One was given the kehuna by G-d. All other kohanim that
ever existed or ever will exist are kohanim because they were born
to a kohen. [Added points: Some people born to a kohen are NOT
kohanim. The son of a kohein and a woman that a kohein is not
allowed to marry because of his kehuna, is not a kohen. If the
father is a kohen, the son might or might not be a kohen. But the
father of a kohen is always a kohen - except for Aharon, whose
father Amram was not a kohen.]
[P>] Next, G-d tells Moshe to go
to war against Midyan in revenge for their seduction of Israel to
the worship of Baal Peor. (The battle does not take place until next
sedra, the rest of Pinchas is a digression of sorts.) It is after
the plague
[P>] (this parsha break comes in
the middle of a pasuk - unusual, but not unique) G-d commands Moshe
and Elazar that a new census be taken of the people.
SDT Moav was the partner of Midyan and should have been included in
this avenging war. Some explain that Moav was spared this battle in
the merit of Ruth. (Note that G-d can "give credit" not only for
past deeds but for that which is only in the future.) Some
commentaries explain that there was a significant difference between
Moav and Midyan. Moav was afraid of Israel. They feared that their
land would be conquered by them. That is why they wanted to fight
against us. Midyan agreed to help Moav because of their desire to
destroy the Jewish People. They went as far as using their women to
seduce the Israelites to immoral and pagan behavior. G-d's command
of revenge is directed at the latter type of enemy.
Levi - Second Aliya - 47 p'sukim - 26:5-51
This is the longest 2nd-Aliya in the Torah, tied with Ki Tisa. Both
of which are tied for 3rd place for all Aliyot
In preparation for conscripting
an army to fight Midyan, a new census is taken. The Torah lists each
of the tribes, their family sub-units, and the number of males of
military age.
In addition to this information,
it is interesting to note the "extra" material mentioned in this
portion, as follows:
Under Reuven, the Torah tells us about Datan and Aviram who, with
Korach, were swallowed up by the ground. The Torah then makes a
point of telling us that Korach's sons did not die. Korach was from
Levi. The inclusion of the sons of Korach at this point is not of
census value, but does teach us the power of T'shuva. Korach's sons
did not follow in their father's ways. They were right- eous. Reuven:
43,730.
One more observation: Reuven is
called B'CHOR YISRAEL. This is noteworthy in light of the fact that
Reuven "lost" the status of first born to three younger brothers.
The Kehuna went to Levi, the kingship was destined to go the Yehuda,
and the double portion of the B'chor went to Yosef. Yet the Torah
repeatedly calls Reuven the B'chor of Yisrael.
Reuven’s count dropped 2770 since
the first counting in the Midbar.
[S>] Shimon: note the relatively
small number. Members of the tribe of Shimon were the main victims
of the plague that followed the Zimri (one of the leaders of Shimon)
affair. Shimon: 22,200. Down 37,100!
[S>] Gad: 40,500. Down 5150.
[S>] Yehuda: 76,500. Up 1900.
[S>] Yissachar: One of his sons is identified as Yishuv.
Commentaries say that he is Yov, as recorded in Vayigash. Yov was an
inappropriate (pagan) name. The extra SHIN that was added to his
name is symbolically taken from his father's name - spelled with two
S(H)INs but pronounced as if there is only one. Yissachar: 64,300.
Up 9900.
[S>] Zevulun: 60,500. Up 3100.
[S>] Notice that the sons of Yosef are listed as Menashe and Efrayim
- in that order. Although this is birth order, it is unusual to find
Menashe mentioned first.
Also note the great increase in the population of Menashe, and the
decrease in the population of Efrayim. The increase in Menashe is
considered to be related to the fact that their tribe was given land
on both sides of the Jordan. They were not the ones who asked to
settle on the east side of the Jordan — that was Reuven and Gad.
Menashe was sent along, so to speak, to keep an eye on the other two
tribes. It would therefore be unfair to give them a smaller portion
of Eretz Yisrael (west side of the Jordan). Their increase in
population got them a "regular" share on the west side in addition
to their territory on the east side of the river.
Menashe: here we are introduced to the five daughters of Zelafchad.
We will hear more from them shortly. Menashe: 52,700. Increase of
20,500. By the way, Efrayim was mentioned before Menashe in that
earlier census.
[S>] Efrayim: 32,500. Down 8000. The Torah then says again that
these two are the children of Yosef.
[S>] Binyamin and Dan: Note that Binyamin's ten sons produced a
smaller tribe than the one son of Dan. This is considered as
a(nother) lesson that we cannot second-guess G-d. He has an agenda,
we do what we have to do, but He "calls the shots". Binyamin:
45,600. Up 10,200.
[S>] Dan: 64,400. Up 1700.
[S>] Asher: Note the rare inclusion of a daughter — Serach bat
Asher. Great longevity is attributed to her, and she is considered
the bridge between Yaakov and his sons on the one hand, and the new
nation of Israel which emerged from Egyptian slavery. Serach was
alive throughout the entire Egyptian experience, and then some.
Asher: 53,400. Up 11,900.
[S>] Naftali: 45,400. Down 8000.
And, within this Naftali parsha
we are presented with the total for Bnei Yisrael: 601,730. Down 1820
from 603,550.
Shlishi - Third Aliya - 19 p'sukim - 26:52-27:5
[P>] It is to these people that the Land will be apportioned. The
actual distribution of land will be done by (Divine) lottery and
will involve this census and the earlier one.
[S>] The Torah next details the
family tree of Levi (whose Tribe does not receive land). Specific
attention is paid to Amram's family — namely, his wife Yocheved
(Levi's daughter), Moshe, Aharon and his sons, and Miriam.
No one in this national census
was in the previous census except for Kalev and Yehoshua.
[S>] The daughters of Zelofchad
(identified here as 6th generation from Yosef, an unusually long
ancestry to record) approach Moshe, Elazar HaKohen, the leaders of
the Tribes, and the People, and petition for property in the Land of
Israel for themselves because their father had no sons. They
emphasize that their father was not part of Korach's rebellion but
died for his own sins (Tradition tells us that Zelafchad was the
"wood-gatherer" who was executed for desecrating the Shabbat. Had he
been part of Korach's rebellion, he would have been considered a
MOREID B'MALCHUT, one who rebels against the king, and would have
forfeited any claim to land.)
Moshe appeals to G-d for a
decision in their case. (Commentaries say that the details of the
laws of inheritance momentarily escapes Moshe's memory, either as
punishment for an inappropriate comment he had made, or to give
honor to these "lovers of the Land" - Zelafchad's daughters - by
having the laws of inheritance presented "to them"... or both.)
Clarification... This is one way
to understand what happened with the presentation of the Laws of
Inheritance.
Do not think that before
Tz’lofchad’s daughters approached Moshe, that only males were to
inherit. And that when they made their claim, G-d changed or
adjusted the rules to accommodate them. Not so. The Laws of
Inheritance were a part of Torah from Sinai, as were all mitzvot.
The presentation of these laws to the people was held in abeyance,
so to speak, until this moment, so they would be in response to the
plea of the daughters.
This has similarities to the
presentation of the mitzvot of Pesach Sheni. They were already
there, but they were told to the people as a response to the plea of
those who were TAMEI and did not want to miss out on the special
mitzva of Korban Pesach. There is a phrase used in each of these two
episodes that seem to link them. LAMA NIGARA and LAMA YIGARA
respectively. Why should we miss out... Why should our father miss
out...
In both cases, Moshe honored the
occasion (and the people who came before him with the “requests”) by
asking G-d, so to speak, to clarify the issues. This is not the only
way to see matters, but it works.
R'vi’i - Fourth Aliya - 18 p'sukim - 27:6-23
[P>] G-d's answer to the daughters of Zelofchad is in the
affirmative - they will acquire both their father's share and part
of their grandfather's share (specifically a double portion of
Chefer's allotment, Zelafchad was Chefer's firstborn. Note that both
Chefer and Zelafchad were among those who left Egypt).
Furthermore, the laws of
inheritance [400,A248 (last one on the Rambam’s list of positive
mitzvot)] are hereby set down as follows:
A man's son(s) inherit from him. If there are no sons, his daughters
inherit. (When a man has both sons and daughters, his sons inherit
and are responsible to support the daughters, even if it means
begging door-to-door.) A man without children is inherited by his
father, then his brothers, and if there are no brothers, by the
closest relatives along paternal lines on the family tree.
The laws of inheritance are
called by an unusual term — CHUKAT MISHPAT. The term implies that
there are aspects to the rules that seem to make perfect sense, and
there are other aspects that seem to defy logic. Part CHOK, part
MISHPAT. Take, for example, the case of a man who has a son and a
daughter. The son has a daughter and the daughter has 10 sons. The
man’s son and daughter (and their spouses) die, leaving their father
with 11 grand- children. Subsequently, the grand-father dies. He is
survived by a grand- daughter and 10 grandsons. By the Torah’s
rules, the granddaughter gets everything! She is the heir of the
man’s son. Therefore she inherits. Does not fit with our finite
human logic. But those are key words: finite and human. The Torah’s
laws of inheritance are not only G-d’s, but they are labeled CHUKAT
mishpat.
[P>] G-d next tells Moshe to
ascend Har HaAvarim and view the Land into which he (Moshe) will not
go. Moshe is then to prepare for his death.
Having just been commanded to divide the Land according to the
census and lottery (and being physically in the territory of the 2
tribes), Moshe might have thought that the decree against his entry
to the Land was being rescinded. Therefore, his being told to view
the Land and prepare to die comes as a poignant reminder that the
decree banning him from Eretz Yisrael stands.
[S>]"And Moshe spoke to G-d
saying."
This unique variation of the most
common pasuk in the Torah (“And G-d spoke to Moshe saying” occurs 70
times in the Torah - Sh’mot, Vayikra, and Bamidbar - not counting
the many variations on that pasuk), creates a dramatic and
suspenseful mood as we wait to see what he is about to ask of G-d.
Will he ask for his life? Will he ask to be permitted even a brief
excursion into the beloved Land of Israel?
Moshe Rabeinu asks that a
suitable leader be appointed to take his place.
The true leader of the People is
concerned first and foremost with his charges. This is part of the
great legacy of Moshe Rabeinu.
G-d's response to Moshe's request
is immediate. Yehoshua is to be presented to the People as Moshe's
successor and Moshe is to transfer to him some of his "majesty".
Elazar has already taken over from Aharon, and it will be Yehoshua
and Elazar who will bring the People into the Land.
Chamishi - Fifth Aliya - 15 p'sukim - 28:1-15
[P>] This entire Aliya is the Torah reading of Rosh Chodesh when it
falls on a weekday. The first part contains the mitzva of the Daily
Sacrifices [401, A39], one in the morning and one before evening.
(All other korbanot - except Korban Pesach - were brought between
the two "T'midim".)
[P>] Next the Torah speaks of the
"Musaf Offerings" for Shabbat - two lambs [402,A41].
Correspondingly, we daven Musaf on Shabbat.
[P>] The Musaf of Rosh Chodesh
[403,A42] consists of two bulls, one ram, and seven lambs. In
addition to these "Olot", a goat was to be offered as a communal
"Sin Offering". Korbanot were accompanied by wine for libation (in
varying amounts for the different animals) and fine flour & oil
mixtures, known as MENACHOT.
SDT Rashi notes that G-d told
Moshe to command the Children of Israel (all of them, not just
Kohanim) to observe and preserve the mitzva of the daily sacrifices
in the Beit HaMikdash. He explains that not only did kohanim have a
role in the offering of korbanot in the Beit HaMikdash, but so did
Leviyim, and so did Yisra’eilim. Kohanim had their AVODA, the
Leviyim were on the DUCHAN singing, and a repre- sentative of the
rest of the people stood in the courtyard of the Beit HaMikdash and
directed the AVODA to take place. Without the members of the MA’AMAD,
both in the Mikdash and “back home” in the particular district
responsible for the particular week, the sacrificial service could
not take place. Says Rashi, we learn that from TZAV ET B’NEI
YISRA’EL.
Shishi - Sixth Aliya - 27
p'sukim - 28:16-29:11
[S>] Next the Torah presents the Musafim of the Holidays, beginning
with Pesach. Note that each day of Pesach is a "carbon-copy" of the
first day (as opposed to Sukkot).
[S>] Then, Shavuot - here referred to as Yom HaBikurim. The Musaf of
Shavuot is counted as a mitzva here [404,A45] - that of Pesach has
been counted already from Parshat Emor.
[P>] Next comes Rosh HaShana,
called here YOM T'RUA. Its Musaf has also been counted as a mitzva
previously (Emor), but the mitzva of blowing Shofar is counted here
[405, A170]. Since Rosh HaShana is also Rosh Chodesh Tishrei, double
musafim are brought.
MITZVA WATCH
The Torah does not say: THOU SHALT BLOW THE SHOFAR. It tells us that
we should have a YOM T'RU'A on the first of Tishrei. The Gemara
teaches us what that means, using a G'zeira Shava (parallel
terminology) to Yovel. In Parshat B'har, there is a command to blow
the Shofar on the Yom Kippur day of the Yovel year. We are taught in
the Oral Law that there is a parallel drawn between the T'RU'A of
Tishrei (Yovel) and the T'RU'A of Tishrei (Rosh HaShana). Although
the word SHOFAR does not appear in connection with Rosh HaShana, it
DOES appear in connection with the "other" Tishrei- T'ru'a. The
Talmudic principle of G'zeira Shava is used to define the Rosh
HaShana T'ru'a requirement as Shofar. Shofar is one of several
mitzvot that the Torah commands in an indirect way.
[S>] Next comes Yom Kippur's
Musaf. All the Chagim are presented here and previously in Emor
(aside from other places as well).
Notice that there is brief
reference to the requirement of fasting and the Shabbat-like
prohibition of Melacha, and slight reference to the special Yom
kippur service (presented back in Parshat Acharei). Here, in Parshat
Pinchas, the main emphasis is on the Musaf korbanot of the Holy
days.
Sh'vi'i - Seventh Aliya - 29 p'sukim - 29:12-30:1
[S>] Lastly, the musafim of Sukkot and Shmini Atzeret are presented.
The numbers of animals on Sukkot vary day-to-day, with the bulls
totalling 70, a symbolic universal number.
Note that each day of Sukkot has an "identity", so to speak, of its
own. There IS a third day of Sukkot in the Torah. In contrast, there
is no mention of a third day of Pesach. On the other hand, the
counting of the Omer gives Pesach what Sukkot has by virtue of the
Musafim.
[S>] And on the second day...
[S>] And on the third day...
[S>] And on the fourth day...
[S>] And on the fifth day...
[S>] And on the sixth day...
[S>] And on the seventh day...
[S>] On (without “and”, because Shmini Atzeret is its own holiday,
in addition to being the 8th day of Sukkot, sort of) the eighth
day...
These musaf passages for Chagim
are the respective Maftirs of the Holidays.
The sedra concludes with references to other korbanot in the Mikdash.
And finally, a summary/divider pasuk - And Moshe told the people all
that HaShem had commanded. [<SP>]
Rashi explains that Matot begins with Moshe speaking to the people,
so the pasuk at the end of Pinchas has to restate that Moshe has
been transmitting G-d’s words all along, and not just from the
portion of Nedarim at the beginning of Matot..
The last 6 p'sukim are reread for the Maftir. (6 p’sukim is the most
for a regular maftir. Only one other sedra have a sixer - Nitzavim.)
Haftara - 22 p'sukim -Yirmiyahu 1:1-2:3
Parshat Pinchas has two haftaras, one for when it falls before and
one for when it is after the 17th of Tammuz. In the majority of
years, Pinchas is the first of the three HAFTARAS OF TRAGEDY, and we
read the first chapter of Yirmiyahu as the haftara.
The haftara consists of the opening words of the book of Yirmiyahu,
where we read of G-d's first prophecies to him. Aside from the
personal exchange between G-d and Yirmiyahu, we are told of his
visions of an almond tree and the "boiling pot". The almond tree,
which blooms early in the year is a sign that G-d's judgment is to
be fulfilled soon. The cauldron represents the enemy from the north
(Bavel) who will come to destroy Jerusalem. This prophecy of
destruction, because of idolatry and turning away from G-d, sets the
tone for the 3 Week mourning period for Churban Beit HaMikdash and
for the main part of the book of Yirmiyahu. The concluding pasuk of
the haftara tell of the promise that G-d will punish those who rise
against Israel, for Israel - despite its iniquities - is holy and
special to HaShem.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 193 (part two) • Defects In the Item Purchased
Continuing the topic of defects in the item purchased, can there be
a disclaimer by the seller of any defects? If the seller has a
general disclaimer of liability of defects, the disclaimer will not
be binding on the buyer unless it specifies the type of defects for
which he is not responsible; such stipulation is not binding upon
the buyer since he did not know what the defects were and thus
lacked the requisite intent to effect a waiver of his rights to
rescind because of defects. The seller's statement is also not
binding on the buyer unless it is clear that the buyer intended to
accept any and all defects.
However, if the seller enumerates
the defects and the buyer agrees to purchase with these defects and
also that he will not seek rescission of the sale on account of such
defects, such agreement is binding on the buyer.
The seller enumerates some
defects that are obvious and some that are not so obvious and
demands that the buyer agree to purchase with all such defects, and
the buyer agrees. The waiver is binding on the buyer if the defects
as enumerated by the seller did not lull the buyer into a false
sense of complacency. Beth Din will examine the enumeration and
decide if the list was so worded that the buyer would think that
since some of the defects stated by the seller do not exist, the
others also do not exist.
The community standards are
binding on the parties unless they stipulate otherwise.
The buyer may agree to waive
certain defects in the item and agree that he will not thereafter
demand rescission based on these certain defects, or he may waive
his right to rescission based on any and all defects that the item
may have. These agreements may be in response to a request by the
seller, or they may be independently made. The buyer may agree to
accept the item with defects up to a certain monetary value.
The buyer's agreement must be
clear and unequivocal that he will accept certain defects, or he may
agree to accept any and all defects in the item he is purchasing,
but such stipulation must be clear and understood by him when he
enters into the agreement. The failure of the buyer to fully
comprehend that which he is waiving voids his waiver, and in such a
case he may maintain his rights against the seller even after having
agreed to waive his rights.
As stated above, if the seller
has a general disclaimer of liability for defects, it will not be
binding on the buyer unless the disclaimer specifies the type of
defects for which he is not responsible.
Any defect in the sale, no matter
how small or how large, gives only the buyer the right to rescind
the sale upon his discovering the defect; the buyer returns the item
to the seller and gets his money back. The seller does not have a
reciprocal right to rescind the sale due to a defect in the item he
sold to the buyer. For example, suppose the price of the item rose
greatly and the buyer does not want to rescind the sale even though
the item has a defect. The seller cannot demand that the sale be
rescinded. The right to rescind in the case of a defect is for the
benefit of the buyer, and the seller cannot benefit thereby. The
good faith of the seller is not material, that is, whether he was
aware or not of the defect is not material. The sale may be
rescinded since the defect results in an erroneous assumption that
the subject matter of the sale is other than it turned out to be.
But the buyer may not request that beth din both sustain the sale
and grant him an adjustment in the price. Neither may the seller
demand that the sale remain in effect and that he will reimburse the
buyer for the difference in price between an item without the defect
and the item with the defect. The buyer does not have to return the
item to the seller in a case where the item was destroyed as a
result of the defect with no negligence on the part of the buyer
contributing to the destruction of the item. The example given in
the codes is that the buyer purchased a cow that he placed in the
field with his other cows. He provided food for the cows, but this
cow did not eat because it had no teeth; thus, it died. After the
cow died, the buyer saw that it had died from starvation, because it
had no teeth to eat with. If the buyer did not have other cows,
however, then he would be negligent in not seeing that this one cow
was not eating.
Whenever the buyer may rescind
the sale and does so, the seller must refund the price to the buyer
in the same mode that he was paid; if in cash, then in cash. If the
seller does not have cash, he may pay by giving the buyer personal
property valued by beth din to be equal to the purchase price, and
if he has neither cash nor personal property; the seller may pay by
giving to the buyer the equivalent in real estate. If the seller
pays in personal property or in real estate and pleads that he has
no cash, Beth Din will pronounce a ban, as it does on all those who
falsely claim that they do not possess cash to pay their creditors.
Until the seller pays the buyer,
the buyer may hold on to the item as collateral security, and he
remains a creditor of the seller until he is paid.
There is no time limit to the
right of the buyer to rescind the sale. This is true only if the
buyer did not use the item after discovering the defect. However, if
the buyer used the item after he became aware of the defect, he
cannot bring a lawsuit to obtain rescission of the sale, since it is
deemed that he waived the right to protest the defect. An exception
is made in the case of a purchase of an animal for a specific
purpose such as to pull a plow. The deprivation of the animal until
the sale is undone may deprive the buyer of the entire crop for the
year.
There are also situations where
the buyer does not know that using the item after discovering the
defect acts as a waiver. This, too, should be examined to see if
there was a waiver of the buyer's right of rescission.
The buyer does not have the right
to rescind the sale if: (1) he was aware of the defect when he
purchased the item, or the defect was so obvious that he should have
been aware of it; (2) the presence of defects was explained to him
and he specifically agreed to accept the item with such defects; (3)
he waived his right to demand rescission for defects; or (4) he used
the item after he discovered the defect.
In this day of interchangeable
goods, the buyer should have the option to exchange the defective
item with another similar, but non defective, item in the seller's
inventory. Similarly; the seller should have the option to replace
the item with another similar, standardized item. The buyer should
have this option to exchange the item even if the price of the item
has gone up; it has been suggested that the seller's right to
exchange the item is not present if the price went down. I do not
agree with this latter view.
Special note of thanks to Raymond
Jason for pointing out that recent changes in British law has come
very much in line with the guidelines set forth in lesson 192.
The subject matter of this lesson is more fully presented in Volume
VII Chapters 232 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
Assessing a Potential Spouse
The gemara tells us that there is a difference between the way men
and women evaluate a potential match. "Rav Yehuda said in the name
of Rav, it is forbidden for a man to betroth a woman until he sees
her, lest he should see some discreditable thing and she will lose
esteem in his eyes". The result is that he will find it difficult to
honor and love her sufficiently (Kiddushin 41a). The gemara
concludes that this advice does not apply to a woman, for a woman
prefers even a less-than-ideal match to single life.
This source seems to suggest that the quality of the potential match
is not extremely important to a woman. Yet a few lines later the
gemara seems to say exactly the opposite: "Rav Yehuda said in the
name of Rav ...it is forbidden for a man to betroth his daughter
when she is still a minor, until she grows up and says, "I want
so-and-so" (Kiddushin 41a). It seems that it is very important for a
woman to be able to evaluate and judge the suitability of a
candidate.
One way of resolving this paradox
is by carefully examining the language of the gemara. When the text
is referring to a man, the emphasis is on appearances: it is
forbidden for him to take a wife until he sees her, lest he see some
undesirable thing. This does not necessarily refer to beauty, but to
those aspects of appearance and manners which are evident only when
seeing someone. (Indeed, the Shulchan Arukh states that he should
wait until he is acquainted with her, lest he find something
unpleasant in her. SA EHE 35:1)
But when the text refers to a
woman, the emphasis is on judgment: it is necessary to wait until
she is mature - possessing judgment - and says that she wants this
match.
There is no doubt that both looks
and deeper characteristics are important to men and women alike. But
there is a difference in how these are weighed. If a woman decides,
based on the information she has about a potential husband, that
this fellow will make a suitable partner, we are not afraid that his
appearance will deter her; it is enough for her to agree. (Of course
if appearances are important to her, she won't say "I want
so-and-so" until she sees him.)
However, experience shows that
the aspects of appearance and character which are evident only on
meeting are much more important to a man. Therefore, even if he
agrees to the match based on what he has heard, we discourage him
from going ahead until he sees the woman. We are worried that if the
fiancée's manners and appearance make him too uncomfortable, this
will constitute a material obstacle to marital harmony.
Based on this insight, it is
possible that when the gemara tells us that a women is less
particular because her main consideration is that "it is better to
be married than to be alone" (see Rashi), this refers only to those
characteristics which the gemara is referring to: those which are
related to impressions. Even if a woman finds a man's outward
impression less than ideal, this doesn't make it unbearable for her
to stay married. From this particular passage, there is no basis for
stating that a woman prefers marriage to single life if her
disappointment in the man's character and background relates to
something more profound.
“Meaning in Mitzvot” is
undergoing intensive editing; to be followed IYH by printing. With
the help of loyal supporters, we hope to have the book out by Rosh
HaShana. If you would be interested in helping with publication,
please contact Rabbi Meir about making a dedication or subscription
(advance purchase): mail@asherandattara.com, fax 02-642-3141
Rabbi Meir authors a popular
weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish
guidance on everyday ethical dilemmas in the workplace. The column
is a joint project of the JCT Center for Business Ethics, Jerusalem
College of Technology - Machon Lev; and Aish HaTorah. You can see
the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com
or www. aish.com
MISC section - contents:
1. Vebbe Rebbe
2. Words of Wisdom; Words of Wit
3. Rite and Reason
4. Candle by Day
5. 17th of Tammuz
6. MicroUlpan
7. From Aloh Naaleh
8. Torah Tidbits this 'n that
9. From the desk of the director
[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types
in areas of kashrut, Jewish law and values. Some of them are
answered by Eretz Hemdah, the Institute for Advanced Jewish Studies,
Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim
and dayanim to serve the National Religious community in Israel and
abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim
Network, Eretz Hemdah... and the Israel Center. The following is a
Q&A from Eretz Hemdah...
Q Is tevilat keilim (immersing in
a mikveh of a utensil that was bought from non-Jews) necessary for
all utensils that come in direct contact with food?
A We cannot, of course, go into
all of the factors that cause that something be required to have
tevilat keilim, but we will give some guidelines, especially on the
point of direct contact, which you refer to. First, we should point
out that only keilim (utensils) made of metal or glass need tevila
(immersion). An additional point, which is important but beyond our
present scope, is that disposable items, even if they temporarily
have the same function as classical utensils, are not categorized as
keilim and do not require tevila.
The mitzva of tevilat keilim is
found in the Torah in the context of doing hechsher keilim, removing
through heat any taste of any non-kosher food that might be found in
the walls of utensils (see Bamidbar 31:21-24). Rabba bar Avuha
stated that tevilat keilim applies even to new pots (Avoda Zara
75b), meaning that the immersion is necessary irrespective of
whether anything non- kosher is in the walls. Rav Sheshet asked that
if that is the case, then perhaps utensils of all sorts should
require tevila. The answer given is that the Torah was referring
only to klei seuda (literally, utensils of a meal).
But what is considered a kli
seuda? Rashi (ad loc.) says that since the Torah describes utensils
that were used with heat from a flame, it must be talking about
utensils that are involved in a meal (apparently, including its
prepara- tion). The Pri Chadash (YD 120:1) asks that there are
utensils that are used in connection with heat but are unrelated to
food. Therefore, he prefers the Rashba's explanation, that these
p'sukim are dealing with the type of utensil, which belong to the
category of those things that may require kashering.
If one takes a very narrow view
of the Rashba, one can come to the conclusion that the kli (or
perhaps even the part of the kli which is made of metal or glass)
must come in actual, physical contact with the food. However, poskim
under- stand that we are talking about the category of a utensil,
namely, one which is used directly in connection with food, whether
or not it comes in actual, physical contact.
This understanding of klei seuda
contains both elements of leniency and stringency. Does a can opener
require tevila? On one hand, if one opens up a can of tuna fish, the
can opener almost always touches the food. On the other hand, its
job is not, by design, connected to the food but to the can. So
presum- ably, the incidental contact with the food should not make
it obligated in tevila. Indeed, the standard p'sak is that it does
not require tevila (see Tevilat Keilim (Cohen) 11: 171 and footnote,
ad loc.). If, on the flip side, one covers a baking pan with waxed
paper, the food is still considered to be baking in the pan, despite
the fact that it touches only the paper, and the pan requires tevila
(Rav Sh. Z. Orbach, quoted in T.K., 1: (7)).
This is not to say that direct
contact between the food and the utensil is not important, but just
that it depends on the nature and extent of the direct contact. For
example, if a pot made of a substance that does not require tevila
is coated in a significant way (not just for beautification) by a
substance that does require tevila, then position of the coating
could make a difference. The Shulchan Aruch (Yoreh Deah 120:1)
implies that only when the obligated substance is on the inside do
we require tevila (the Rama may argue, see commentators). Also, if
the utensil in question is separated from the food by another kli,
then one does not need tevila. Thus, the Shulchan Aruch (ibid.
120:4) says that a tri-pod that holds a pot over the flame is exempt
from tevila, and the same is true for the modern devices for
suspending pots.
Ask the Rabbi Q&A is part of
Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You
can read this section or the entire Hemdat Yamim at www.ou.org or
www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email
weekly, by sending an email to eretzhem@netvision.net.il with the
message: Join Hemdatya –Please leave the subject blank. Ask the
Vebbe Rebbe is partially funded by the Jewish Agency for Israel
[2] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
The author of the Be’er Mayim Chayim had a son who threw off the
yoke of the Torah. His father did not banish him, but continued to
supply him with all his wants.
From time to time, he would lift
his eyes to the heavens and pray: “HaShem, please treat your
children the way I treat mine. I, too, have a child who has left the
proper path, but I still love him and give him whatever he needs.”
R’ Chaim Soloveitchik used to
stand out of respect every time his son, R’ Velvel, entered the
room. To avoid this, R’ Velvel began entering their home by climbing
through the window.
[3] Rite and Reason by Shmuel Pinchas Gelbard
Some follow the custom to refrain from reciting the bracha SHE-HE-CHE-YANU
during the days between the 17th of Tammuz and the 9th day of Av
(The Three Weeks, a.k.a. BEIN HA-M’TZARIM). Shulchan Aruch
Reason: Since these days are days
of calamity, we should not say the bracha that contains the words,
V’HIGI-ANU LA- Z’MAN HAZEH, and He brought us to this time. This is
not because of mourning the Destruction, since halacha allows a
mourner to recite SHE-HE-CHE-YANU. (Magen Avraham)
In practice, there are several
opinions on the subject of She-he-che-yanu during the Three Weeks
and the Nine Days.
Some, as mentioned above, abstain
from that bracha during the whole Three Weeks. This does not include
the bracha at a Brit or Pidyon HaBen; not saying it would “sour” the
mitzva, and this must not be done. In other words, Shulchan Aruch
would agree to say the bracha on those occasions, but not on a new
fruit, for example. Others hold that on Shabbat during the Three
Weeks one can say the bracha, but not during the week. And not even
on Shabbat during the Nine Days. Some say yes until Rosh Chodesh Av,
even during the week. The GR"A permits it throughout the Three
Weeks, even during the week and even during the Nine Days.
[4] Candle by Day
It is not enough just to “get the ball rolling”. There is a little
matter of direction that we must take care of first. - From A Candle
by Day by Rabbi Shraga Silverstein
[5] 17th of Tammuz...
Although the 17th of Tammuz and the 9th of Av are the two ends of
the Three Weeks mourning period for the Destruction of the Beit
HaMikdash, it is important to remember that each date was already
marked for calamity many centuries earlier. The 17th of Tammuz is
the date of the Sin of the Golden Calf and Tish’a b’Av is the date
of the Sins of the Spies. This adds an important dimension that
makes these fasts less time- dependant and allows us to focus on the
whole span of Jewish History, and to ponder the Jewish Condition.
[6] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Surfboard = GALSHAN
Notice how both surfboard and skateboard (last week’s word) have
GALASH (to slide) as their root. In addition, skateboard also has
GALGAL, wheel, in it.
[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The daughters of Tzelafchad, descendants of Machir the son of
Menashe, approached Moshe with the claim that since their father had
no male heirs, they should be given his portion in Eretz Israel.
Moshe brought their case before Hashem, who answered that indeed the
daughters of Tzelafchad were entitled to receive their father's
inheritance.
The concern was later raised that
if the daughters of Tzelafchad marry out of their tribe, the portion
that they were to receive would be removed from the inheritance of
Menashe and added to the inheritance of the tribe to which they
joined. Tzelafchad’s daughters were therefore instructed that they
must marry within the tribe, so that their inheritance not pass over
to another tribe.
Tzelafchad's daughters abided by
the decision and married "their uncles' sons" from "the families of
Menashe the son of Yosef" (Bamidbar 36:11-12). The wording suggests
that they did not marry their close cousins, descendants of Machir,
but their more distant cousins belonging to the other branches of
the family.
Why? Half of the tribe of Menashe - the descendants of Machir -
received their inheritance in Ever Hayarden, the east bank of the
Jordan River, along with the tribes of Gad and Reuven. The rest of
the tribe received their portion on the west bank of the Jordan,
along with the remainder of the tribes. It would appear that the
daughters of Tzelafchad chose to distance themselves from their
closer relatives and marry their more distant cousins because in
that way they would have a portion in Eretz Yisrael proper. What a
lesson of sacrifice in order to be able to live in the heart of
Eretz Yisrael! - Rabbi Meyer Horowitz , Har Nof , Jerusalem
We named this column Chizuk & Idud because we feel that the Eretz
Yisrael focus of these weekly Divrei Torah serve both “groups” of
Jews — those that live in Israel and those that do not yet live
here, with chizuk (strengthening, support) to the former and idud
(encouragement) to the latter. These Divrei Torah are submitted by
Aloh Naaleh, which also publishes Chosen People in the Chosen Land,
every four weeks, in Torah Tidbits. Aloh Naaleh calls these Divrei
Torah...
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.
To help further the work of Aloh
Naaleh, tax deductible contributions can be made to American Friends
of AACI attn: Aloh Naaleh, and can be sent to us at 11 Pinsker St.,
Jerusalem 92228.
[8] Torah Tidbits this 'n that
Here’s where we try to catch up on a few things from recent weeks.
Last week’s Lead Tidbit: A reader
commented on a detail in last week's Lead Tidbit, that Adam could
not have spoken to No'ach, Adam having died in 930 and No'ach having
been born in 1056. Correct. It was probably Metushelach who is con-
sidered to be the link between Adam and No'ach. Thank you, MA, for
pointing out that error.
More importantly, here is the
addendum attached to last week's lead tidbit in the electronic
versions of Torah Tidbits (website and email) that didn't make it
into the hard copy:
Addendum • (The following did not
make it into the hard copy; it will probably be there next week):
All of the Torah is the prophecy of Moshe Rabeinu. The point made
above is that the Bil'am-Balak episode would be totally unknown to
us except for its inclusion in the Torah. Of course, the account of
Creation also had no witnesses, but we can see G-d's Creation in
everything we see. And, aside from "stories", there are the mitzvot
that also consitute prophecy. And this also was G-d to Moshe and him
to us. But, I hope the point above is well-taken in any event. - PC
More... A few people commented
negatively on the use of CNN in the title of the Lead Tidbit. CNN
has demonstrated itself bias against Israel in its reporting and is
in the preverbial dog house as far as many Jews are concerned. Good
point. We went for CNN at a TT reader’s suggestion and felt that it
fit the point of the piece, but we did not think it through to the
bad taste in many people’s mouth that CNN causes. Fox News, perhaps?
Vas you dere, Charley? Last
week’s lead tidbit made reference to the vaudeville routine (wrongly
identified as being from a radio show) between world-class fibber
Baron Munchausen and his companion Charley Montague. Earlier this
week, we received a call from Charley’s son, thanking us for
mentioning his father. The Baron and Charley were two Jewish
comedians, Jack Pearl and Ben Bard, who per- formed in the ‘20s, and
later brought their characters to the “silver screen” in the ‘40s.
Ben Bard z”l appeared in 27 movies from 1927-46 alongside the likes
of Larel and Hardy, the Three Stooges, Jimmy Durante, Peter Lorre,
Dennis O’Keefe, Broderick Crawford, Kim Hunter, Loretta Young, Jean
Harlowe, Lionel Barrymore, Zasu Pitts, Mary Astor, and Tom Mix. And
most importantly, one of Ben Bard’s sons made Aliya. Thank you,
Barak, for the call... and the many smiles and warm nostalgic
feelings that resulted from surfing IMDB for the above details.
SNACK? Fleishig Day might have
been put on hold, but the Israel Center Center now has two 1NIS
vending "candy machines", one with chocolate covered raisins (dairy)
and one with coated "American peanuts” (parve).
Relive your childhood memories
and have a handful of munchies at the same time. Hard to believe
that those machines are still around after all these years.
Watch for a full discussion of the before and after brachot of “raisinettes”...in
TT soon.
[9] Divrei Menachem
Our parsha opens with an account of Pinchas' reward for killing the
seducing Midianite princess and a brazen Jewish leader who consorted
in front of the whole assembly. This act ended a devastating plague
that killed 24,000 men involved in a pagan orgy with Moabite and
Midianite women.
Pinchas is said to have acted cor-
rectly since according to Jewish Law such a public immoral act with
a gentile is deserving of death at the hands of a zealot (Rashi,
Bemidbar 25:6). On the other hand, the Jerusalem Talmud recalls an
opinion that since Pinchas acted spontaneously he defied judicial
procedures and was worthy of excommunication. Which view is correct?
The question is deeper than we
imagine. For one may ask: "How do we know that Pinchas' deed was
animated by a genuine, unadulter- ated spirit of zeal to advance the
glory of G-d? Perhaps he was prompted by a selfish motive,
maintaining - while committing murder - that he was doing it for the
sake of Heaven?"
Hashem, however, evokes Pinchas' descendancy from Aharon whose love
of mankind was legendary. He bestows on him a covenant of peace and
eternal priesthood. This, notes the Torah Temima, validates Pinchas'
authenticity. The Emek Davar, how- ever, sanguinely submits that the
covenant is a safeguard against the demoralization that attends such
an intemperate deed. This is a sober thought for our times.
Shabbat Shalom,
Menachem Persoff
SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel
Sugarman intended to increase the knowledge, interest,and
anticipation of the reader, thereby hasteningthe realization of our
hopes and prayers for the rebuilding of Jerusalem and the Beit
HaMikdash.
Who Was Yosef HaKohein?
"You mentioned Yosef HaKohein several times over the last few months
doing things that seemed legal but still for some reason were
unacceptable to the Chachamim. Who was he? What do we know about
him?"
Yosef HaKohein is one of the more
colorful and indeed enigmatic figures that populate the voluminous
literature of Chazal. A prominent personality and a well known
Talmid Cha- cham, he is cited as performing actions that, while in
themselves permissible, could easily be misunderstood and lead to
inadvertent violations of Torah Law. “Yosef HaKohein brought wine
and oil (as Bikurim) but they (the Mikdash authorities) did not
accept them. (Challah 4:11)” But there is a Mishna which permits it!
"No liquids may be brought as Bikurim except for the products of
olives and grapes… (Terumot 11:3)”. Bartenura explains, “You shall
take the first of every fruit of the ground… (Devarim 26:2)”, i.e.
you shall bring fruit as Bikurim and not liquids. Nevertheless, an
exception was made for wine and olive oil." Bartenura explains that
this unusual "relaxation of the rules" permitting wine and oil to be
brought as Bikurim was derived from the example of Teruma. The Torah
says regarding Teruma, "All the best of your oil, all the best of
your wine …to you (to the Kohanim) have I given them" (Bamidbar
18:12 - Note the Rashi). And in fact the Rambam rules, "Liquids are
not permitted to be brought as Bikurim except for olives (oil) and
grapes (wine) as it is said, 'The fruit of the land .." and not
liquids, and if someone did bring liquids (as Bikurim with the
exception of olive oil and wine) they were not accepted" (Hilchot
Bikurim 2:4).
However, the Mishnaic basis of
this Halachic ruling is unclear. Radbaz, R. David b. Shlomo Ibn
Zimra, a major classic commentator on the Rambam, explains this
ruling. "In the end of Masechet Terumot, we learn, "No liquids may
be brought as Bikurim except for the products of olives and
grapes…", yet we find in the end of Masechet Chala, "Yosef HaKohein
brought wine and oil (as Bikurim) but the (Mikdash authorities) did
not accept them. Our master, (the Rambam) in his commentary on the
Mishna wrote that the Mishna (from Terumot permitting olive oil and
wine quoted above) is actually according to R. Yehuda and is not
accepted as the Halacha. However here, in Hilchot Bikurim, he
changed his mind and in fact did rule according to the Mishna in
Terumot. The reason is because he saw a Yerushalmi where this very
question was discussed." If this is so, where did Yosef HaKohein go
wrong? Why didn't the Mikdash authorities accept his wine and oil as
Bikurim? Radbaz continues, "The wine and oil of Yosef HaKohein were
not accepted because he did not harvest the grapes and olives with
that specific intention." That is, when he harvested his olives and
grapes, he did not then have the intention of bringing olive oil and
wine as Bikurim. "Therefore the Mishna from Terumot, permitting
olive oil and wine, describes a situation where the farmer did
indeed have the intention (of bringing oil and wine as Bikurim when
he originally harvested his olives and grapes. Yosef Hakohein, when
he harvested his olives and grapes, did not fulfill this
precondition of proper intent and this was made known to the Mikdash
authorities." (Though our sources do not specify, perhaps when they
saw the olive oil and wine in his Bikurim basket, they asked him
what his intentions were when he harvested his olives and grapes.)
If he would have had the proper intent, then his oil and wine would
have been accepted as Bikurim. Radbaz concludes by expressing
astonishment that Rambam in Hilchot Bikurim "did not differentiate
between olives and grapes which were harvested with the intention of
making them into oil and wine, thereby being suitable for Bikurim,
and olives and grapes which were harvested without this original
intention and thereby, not suitable for Bikurim."
The Gemara (Zevachim 100a)
relates how Yosef HaKohein's wife died on Erev Pesach and "he did
not wish to ritually defile himself" by attending to her funeral and
coming in contact with her dead body. The Sages taught that the
death of a wife is unquestionably a valid reason for a Kohein to
become ritually impure and based their conclusion on the pasuk, "Say
to the Kohanim, the sons of Aaron, 'Each of you shall not ritually
contaminate himself to a (dead) person except to the relative who is
closest to him, to his mother and his father… (Vayikra 21:2)” The
Sages postulated that the closest relative a man can have is his
wife. (Note the Sifra and Bereishit 2:24) But Yosef HaKohein knew
that if he came into contact with his wife's dead body, he would
enter a state of ritual impurity and he would be forbidden to offer
and eat the Korban Pesach! The Gemara continues, "His brother
Kohanim took council and they decided to ritually contaminate him by
force", thus recalling him to his primary responsibility. If any
Kohein, even the Kohein Gadol, stumbled upon an unburied corpse and
there is no one else available to attend to its burial, then he must
drop everything and immediately attend to it. This unattended corpse
- the Meit Mitzva (which may be loosely translated as "a corpse
which it is incumbent upon the finder to bury") must be buried by
the first person who comes upon it, including Kohanim. No Kohein,
even a Kohein Gadol, could avoid this obligation because of claims
of the necessity of maintaining the standards of ritual purity.
Chazal condemned Yosef HaKohein's exaggerated notion of ritual
purity.
A month later on Pesach Sheini,
"...Yosef HaKohein also brought his sons and the men of his
household to keep Pesach Sheini in Jerusalem, but they (the Sages)
turned him back lest (his act of bringing his entire household)
should be established and firmly fixed (in the eyes of the public)
as an obligation." In contradistinction to the "real" Pesach, the
observance of Pesach Sheini was not incumbent on all males. It was
to be observed only by those who, for a valid reason, were unable to
ascend to Jerusalem and offer the Korban Pesach on the 14th of
Nissan. The Sages did not want cause confusion in the eyes of K'lal
Yisrael.
Despite his strict adherence to
the laws of ritual purity, Yosef HaKohein "followed his master to
Tzidon" to learn Torah outside of Eretz Yisrael. The Sages had
decreed that all land outside of Eretz Yisrael was impure by giving
it the same Halachic status as a Beit HaP’ras. A Beit HaP’ras is a
field which had a grave in it and then was plowed over thereby
scattering the bones (Note Mo'ed Katan 5b). In the same way a Kohein
becomes ritually impure if he enters a cemetery, he becomes impure
if he enters a Beit HaP’ras and when he departs from Eretz Yisrael.
This was one of the decrees ordained by the Sages to discourage
emigration. Chazal preferred that Jews should live in Eretz Yisrael
even in a city whose population was primarily non- Jewish and not
live in Chutz La'aretz in a city whose population was primarily
Jewish.
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 #77. 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.
One more time (probably not the
last) for GIMMEL -YUD-ALEF, meaning valley. 36 occurrences in Tanach,
the most unusual of which is in Yeshayahu 40:4 (in the haftara of
Shabbat Nachamu). This is the one that caught our interest in recent
weeks. The GIMMEL has a SEGOL under it. No vowel appears under the
YUD (and, of course, none under the ALEF). The question is - do we
sound the YUD or not.
At first, both R. Nissan Sharoni,
author of EIM LAMIKRA HASHALEIM (and therefore the “father” of this
column) and the secretary of the Academiya L’Lashon Ha-Ivrit said
that the YUD is pronounced and the word sounds like GEI (very much
the same as Ashkenazim pronounce the word when the GIMMEL has a
TZEIREI, which it does in 24 times in Tanach.
But then it was pointed out (by
each of the abovementioned consultants) that they were Yemenites.
Each told TBDATR that Ashkenazim and S’faradim do not pronoounce the
YUD when there is a TZEIREI or a SEGOL under the GIMMEL.
Everyone pronounces the YUD when
the GIMMEL has a PATACH (9 times in Tanach) or a KAMATZ (twice). In
10 of those 11 GAIs (two of which would be GOI in Ashkenazis) there
is a SH’VA NACH under the YUD. This, of course, makes the sounding
of the YUD an obvious fact. The unanswered question at this moment
is the one GAI (like guy) where the YUD has no SH’VA - Nechemya
2:13. Does that make it sound any different from the other 10 “guys”
in Tanach?
Okay, here’s a first answer. And
we’re doing it this was, rather than just erasing most of the last
paragraph, in order to make a point. Checking the Koren Tanach,
there is a SH’VA under the YUD in the GAI of SH’AR HA-GAI in that
pasuk in Nechemya, as there is in all the other references. So too
in the other Tanach checked. So where did we get the idea that one
GUY was SH’VA-less? From the computer database that did the original
searches for GIMMEL-YUD-ALEF. The SH’VA is not in the Nechemya 2:13
by mistake (probably). The point? Computer databases are not
perfect. Results have to be checked and double checked with printed
Tanachs. Not that there aren’t mistakes or discrepancies sometimes
in various Tanachs.
Back to our two Yemenite sources
for the unique GE (as in GET without the T) of Nachamu’s haftara.
Both contacted the TBDATR office and acknowledged that the Yemenite
pronunciation is in error (but that’s how they pronounce the word
nonetheless) and that the Ashkenazi and S’faradi way of not sounding
the YUD is correct (seems to be correct, probably is correct, or
something like that).
Okay, all of you who will get
Maftir on Shabbat Nachamu. The word in the 4th pasuk is GE, not GEI
- unless we discover new information on the subject.
One more loose end of the valley word is that GAI is supposed to be
the word for valley when it stands alone and GEI is supposed to be
“valley of”. Which is usually the case. Psalm 23, B’GEI TZALMAVET,
the valley of Tzalmavet (or the valley of the shadow of death, if
you use the meaning of the word Tzalmavet on translation). Our GE
would seem to be a variant of GEI, but it has the meaning of the
stand-alone valley, not a connective one. Does that make it a
variant form of GAI, rather than GEI? Don’t know yet.
Is all this important? Relative
to many other things, it isn’t. But this column is about fine
tuning. About paying closer attention to what we daven and what we
read in the Torah (or haftara). Sure, sometimes we get carried away.
You might say that’s par for the course. <more to come>
Parsha Pix
Upper-right are contradictory symbol of war (the spear) and peace
(the dove with olive branch). Pinchas' act of "violence" was
rewarded by the Covenant of Peace. It works this way, sometimes.
Pacifism does not necessarily lead to peace and forceful offensive
action can.
The Brit Shalom is the Kehuna, symbolized by the CHOSHEN in the
upper-left of the Pix.
The various numbers are a TTriddle. So is the “thing” between the
dove & spear and the bear.
Bill Cosby stands for his Midyanite namesake.
The calculator stands for the counting of the people.
The lambs represent the two daily T'MIDIM, or the Musaf of Shabbat -
both of which are mitzvot from this week's sedra.
Skip to the bottom. The binoculars are for Moshe Rabeinu to look out
over the Land...
There is a collection of symbols representing Shabbat (candle
sticks), Pesach (3 matzot), Shavuot (Har Sinai with the Luchot),
Rosh HaShana (apple and honey - the shofar is extra because it is
one of this sedras mitzvot), Yom Kippur (the scales), Sukkot (the
sukka, sort of).
That leaves the nastalgic inclusion of one of the very first
ParshaPixPuzzles. It reads from left to right. First is a candy CANE
inside a musical NOTE. Which gives us KEIN B'NOT... Next is a
sniper, TZALAF in Hebrew. Combined with the 1 gives us TZELAF-CHAD.
The bear is a DOV and the piece of the multiplication table reminds
us of the method by which many of us had to learn it - namely, by
ROTE. All together, we have G-d's answer through Moshe to Machla,
No'a, Chogla, Milka, and Tirtza: KEIN B'NOT TZELAFCHAD DO'V'ROT...
Depending upon the age of your children and/or the background of
your Shabbat guests, you can work them through this classic PPP.
ParshaPix is meant to be a springboard to a Sedra review.
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 (BALAK) TTriddles:
[1] Balak to Bil'am to the Arnon River and Yoshiyahu to whom (and
for what purpose)
[2] He's one before the finish
[3] He and the one he contains are each previewed
[4] His father is continuously confused
[5] fgfhfhhgf
and from the ParshaPix:
[6] The rain on the plant
[7] The two actors
And the envelope please...
[1] VAYEITZEI LIKRATO, and he went out to greet him... You get a
feeling of enthusiasm and eagerness in this expression. In Parshat
Balak, the Torah tells us that when Balak heard that Bil’am was
coming, he went out to meet him at the capital city of Moav that is
on the border at the River Arnon, which is at the extremity of the
border. You sense an excitement on Balak’s part and then you can
understand his frustration and anger as the story unfolds.
In Divrei HaYamim we read that in the 18th year of the reign of
Yoshiyahu, after the great Pesach celebration, Necho, king of Egypt,
went up to do battle in Karkemish, and Yoshiyahu “went out to meet
him”. Necho, it seems, just wanted to go through Eretz Yisrael and
fight against Bavel (?), but Yoshiyahu refuse him and a battle
ensued in which Yoshiyahu was mortally wounded.
It just seemed interesting that the phrase appears only twice in
Tanach, and these are them.
[2] Finish is G’MAR, GIMMEL-MEM-REISH. One letter before each letter
of G’MAR are BET before the GIMMEL, LAMED before the MEM, and KUF
before the REISH. So it is BALAK who is one before the finish,
TTriddle-wise.
[3] He is PINCHAS and the one he contains is NO’ACH (The NUN-CHET
spelling No’ach are contained within the name Pinchas). At the end
of Parshat B’reishit, the Torah mentions that No’ach found favor in
G-d’s eyes. That is the preview of the following sedra, Parshat
No’ach. Similarly, the end of Parshat Balak contains the beginning
of the Pinchas-Zimri episode, serving as a preview of the following
sedra, Pinchas.
[4] This one is pure Games magazine cryptic crossword puzzle style
clue. (I think they are also known as British crossword puzzles).
The tricky part of these clues is that you cannot tell which words
are meant literally and which words have a devious other meaning.
Confused usually indicates a word with scrambled letters. In this
case, if you take the Hebrew word for continuous(ly), which is
RATZUF (REISH-TZADI-VAV-FEI), and you mix them up, you get TZIPOR (TZADI-PEI-VAV-REISH).
The answer to the TTriddle then is BALAK.
[5] fgfhfhhgf. As one of our staff said, “It was bound to happen”.
And so it did. Whenever a page is being prepared and there is a
nice, small TTriddle space between two ads or at the bottom of a
column, I mark the space by rapidly and briefly hitting a few keys
on the keyboard. Notice that f, g, and h are together in the middle
of the keyboard and they are often the place-holders for a TTriddle
which is then typed in. Only in the case of last week’s TTriddles,
the placeholder was left in and a TTriddle never got to replace it.
Apologies to at least one TTriddles solver who spend some time
working with letter- substitution codes, and maybe some AT-BASH and
more... with no results. Sorry. Would have really been interesting
if something actually came from fgfhfhgf. LaBriyut.
[6] This is based on the phrase in the opening pasuk of the haftara
for Balak - ...KIRVIVIM ALEI EISEV, like raindrops on plants... (A
metaphor for the remnants of the people of Israel scattered in the
midst of many nations.)
[7] In the hard copy, the two pictures were difficult to make out,
but on the website, because the ParshaPix is in color and it can be
enlarged, one might have identified the images as that of Bill
Murray and Sandra Balak. That is, Bill M. and Bullock - say that a
few times and you should get the TTriddle.
The TTriddle could have used Hall of Famer Bill Mazerowski
(17-career with the Pirates) and Eric Gerald Bullock, who played for
the Astros, Twins, Phillies, and Expos from ‘85-’92. He had 146 at
bats during his 7-year career. Thought there was a better chance
you’d recognize Sandra.
This week's TTriddles:
[1] Small, broken, read, write
[2] D + B = L = ?
[3] The fish was thrilled with this hello & goodbye
[4] Bundle: AttackT
[5] More than any of the other 5845 - How many times this year?
[6] Add a tiny bit of ink and jump four generations ahead
[7] Whose son was most entitled to steal the Afikoman?
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Israel Center In-House Shabbaton
Shabbat Parshat Eikev • Fri-SHA, August 15-16; Guest speakers: Rabbi
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FRIDAY
“Early Shabbat Minyan”; Mincha will be 15 minutes before PLAG
(please be prompt) and Kabbalat Shabbat and Maariv will be after
PLAG. • This week: Pinchas (6:02), Matot-Mas’ei (6:00), D’varim
(5:56), Va'etchanan (5:51), Eikev -Shabbaton (5:45)...
Shabbat DAY
Shabbat afternoon (Pinchas), July 19th, 5:00pm • Pirkei Avot with
Kalman Walker • Drinks • Mincha at 6:00pm
Motza’ei Shabbat, July 19th (eve of 20 Tammuz), 9:45pm
The Two Sides of Zealousy with Rabbi Efraim Sprecher • Timely &
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input is valuable to us.
SUNDAY
N'shei Library - 10:30am - 12:45pm
9:30am (women) Mystical Insights into the Months of the Year Golda
Warhaftig
10:30am (women) Let's Learn Chumash • Tonia Frohwein
11:30am (men & women) Parshat HaShavua Shprintzee Herskovits
7:30pm Jewish Thought as it emerges from the Torah with the help of
Ramban's Commentary - Now studying: The Sound of G-d on the Move,
Rabbi Chaim Eisen
Sunday, July 20, 8:00pm • Prof. Edward H. Simon, Professor of
Biological Sciences, Purdue University Expert in virology and viral
genetics on Update: Jewish Genetics
MONDAY
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) Haftarot of Tragedy with Rabbi Neil Winkler •
Pearl Borow’s class will resume IY”H next week
10:30am (men & women) Rambam's 13 Principles, Rabbi Zev Leff
Dr. Goldblum’s class will be in recess until September Watch for
announcements of its resumption
11:36am (women) The Gates of Prayer of Rabbi Shimshon Pincus z"l •
Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women - No obligation
for the first session - Qualified nutritional advisor on hand - NOW
on Mondays, from 11:35am Elisheva, 999-6479
Fit Forever: Look & Feel your Best! Exercise class for women of all
ages at the Israel Center - Gentle exercises to improve your
flexibility, circulation, posture, etc. - Breathing and relaxation
skills to use every day - Mondays, 12:45-1:45pm Satisfaction
guaranteed! - Further information: Sura Faecher, 9932524
VIDEO 12:30pm • Rabbi Natan Lopes-Cardozo on "Understanding Halacha
(part one)"
Women's Beit Midrash: MON (and WED) 3:00-5:00pm
Acquire study skills and knowledge crucial to your life as a Jew -
join us! Guided Chavruta study with Pearl Borow; In-Depth study of
Chumash B'reishit with Rashi - Shiur by Rabbi David Derovan
Pri Chadash Women's Writing Workshop - Mondays: 5:30-7:30pm with
Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Dr. Zornberg’s classes are in recess • Watch for announcements
Monday, July 14th, 8:00pm • Old Age is NOT a One-Way Street with
Irwin Goldenberg
MASK - Mothers & Fathers Aligned Saving Kids; J'lem Chapter at the
OU Israel Center -Dr. Judy Belsky, PhD - Group Facilitator; Join us
at our next bi-weekly meeting - MONDAY, July 21, 8:00-9:30pm • Also
in Ramat Beit Shemesh: Meetings resume after the summer. Call
02-999-6686 or 999-6162
Special Shiur on Monday, July 21, 8:00pm: We Dare Not Despair! by
the world-renowned Torah personality - Rabbi Yissocher Frand •
Limited number of places • 20NIS members in advance, 25NIS
non-members in advance • 30NIS at the door (if still available)
TUESDAY
N'SHEI LIBRARY - CLOSED
Avrom Silver Jerusalem College for Adults will be on recess during
July. Watch for announcements of the August resumption of JCA
classes
Yad Yaakov Center for Jewish Education classes at the Israel Center,
Tuesdays, 9:00-10:30am - Call 051-639-921 for further information
9:00am In-depth study of the weekly Haftara Dr. Hayim Abramson
9:55am Chazal on Angels Dr. Hayim Abramson
10:50am Parshat HaShavua Rabbi Mordechai Spiegelman
TUE 11:45am Chabad insights into Parshat HaShavua and the Actualia
of Our Time (women only) Raizel Zisk
The Israel Center and the Old City Free Loan Association, 14th year
• over 3000 loans granted Gemach - Free Loan Society to provide
interest-free loans for people in financial distress. Interviews at
the Center on Tuesdays from 10:00-12:00 • Please bring ID
The Maurice E. Joseph Jewish Video Resource Center and the Jewish
Values Education Institute of the Israel Center • Lunch & Torah
Videotapes; Bring your own lunch (the Center Cafe is open) to the
library and watch a video of an Israel Center lecture • NO FEE
Monday, Tuesday, Wednesday • 12:30-1:30pm; “Rabbi Zev Leff on "The
Essence of Spirituality"
Tuesday, July 22nd, 8:00pm • Iraq, the U.S.,Israel and the Arabs by
Dr. David Luchins, Chairman, Political Science Department, Touro
College;National Associate Vice President, Orthodox Union • Dr.
Luchins will also be speaking IY”H on Monday, August 4th, 8:00pmon
“Are American Jews finally becoming Republicans?” and on Tisha B'Av
morning
WEDNESDAY
9:30am (men & women) Towards a More Meaningful Davening, Dr. Joel
Luber
10:30am (men & women) • Pro-Israel Poetry & Prose with Evelyn Hayes,
author of “The Eleventh Plague, Twins because their hearts were
softened to accept the unacceptable”; introducing “The Twelfth
Plague, Generations because the Lion wears Stripes”. Also reviewing
“A Hole in the Heart of the World - J.Kaufman
The Maurice E. Joseph Jewish Video Resource Center and the Jewish
Values Education Institute of the Israel Center • Lunch & Torah
Videotapes; Bring your own lunch (the Center Cafe is open) to the
library and watch a video of an Israel Center lecture • NO FEE
Monday, Tuesday, Wednesday • 12:30-1:30pm - Rabbi Stewart Weiss on
"The Flight of Yona: Escapism in Jewish Life"
Women's Beit Midrash - Acquire study skills and knowledge crucial to
your life as a Jew - join us! Women in Tanach (see next item) +
Guided Chavruta study with Pearl Borow
3:00pm (men & women) Women in Tanach, Pearl Borow
Wednesday, July 23rd • Root & Branch Association (in cooperation
with the Israel Center)
6:30pm: “What We Learned from Our Suffering during the Shoah” by
Rabbi Ezriel Tauber Author, "As in Heaven So on Earth", "Beyond
Survival", "Choose Life: The Purpose of Creation as the Key to
Happiness, Meaning, Life", "Darkness Before Dawn", "I Shall Not
Want", "Self-Esteem: The Blossoming of a Jewish Soul", "The Torah
Outlook on Working for a Living", "To Become One"
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
7:30pm (See also SUN) Jewish Philosophy - Road Map to the Prophets -
Rambam's Guide for the Perplexed; Now studying: Taamei HaMitzvotLaws
that Structure/Refine the Individual/Society with Rabbi Chaim Eisen
8-10pm Aliya Counseling Miriam Bass
THURSDAY
10:30am Mesilat Yesharim - Path of the Just - Rabbi David J. Derovan
Shmooze while you fold - Divrei Torah, verbal tidbits, Q&A, and...
with Phil - Some time IY"H, sometimes B"N
8:00pm Stories from the Gemara, Reb Yosef Schreiber
THU 8:30pm - The History of Zionism understood through the Teachings
of the Maharal - An AM SEGULA lecture series by Eli Yosef
TORAH TIDBITS AUDIO with Phil Chernofsky • Thursday nights,
10:10-11:00pm on Arutz-Sheva, 98.7FM and 1539AM, and on Arutz-7’s
website,live or archived on www.israelnationalnews.com
FRIDAY
9:00am In-Depth Pirkei Avot with Rabbi Chaim Eisen
Upcoming at the Israel Center
Motza’ei Shabbat, July 26, 9:30pm • Chaya Malka Abramson will speak
about her book, Who by Fire, her experience, and about the benefits
of Loving Kindness
Sunday, July 27th, 8:00pm • Root & Branch Lecture; Rabbi Mordechai
Tendler
Topic to be announced
Back by popular demand! Tuesday, July 29 - 6:45-10:00pm
Friends and relatives of singles! Members of shidduch committees and
matchmakers!
People who want to make a differencein another Jew’s life!
The Art of Being a Dating Advisorwith tips on how to be a better
Shadchan featuring Rosie Einhorn, L.C.S.W. and Sherry Zimmerman,
Esq., authors of Talking Tachlis and In the Beginning Dating advice
columnists and founders of Sasson V’Simcha, a non-profit
organization dedicated to helping Jewish singles marry; 75NIS
includes materials, certificate of particiaption and ongoing
“technical support”
Tuesday, July 29th, 8:00pm • Shalom and Unity through the Eyes of
the Maharal of Prague with Rabbi Eli Deutsch
Wednesday, July 30th,
8:00pm: Ohr Habina: Torah, light & healing - Rabbi Zev Sicradzky
8:45pm: Chinese Medicine: Ancient Art; Modern Miracle - Mr. Mike
Feller
Motza’ei Shabbat Chazon, August 2nd, 9:30pm • Fast or Feast? Tisha
B’av during the 2nd Temple Period with Rabbi Efraim Sprecher
Leil Tish’a b’Av (Wednesday, August 6th) 8:00pm • Maariv, Eicha,
Kinot
Eicha read from a megila scroll by Rabbi S. Silberg. Eicha & Kinot
with appropriate commentary and explanations and a timely shiur by
Rabbi Neil Winkler
Tish’a b’Av day (Thursday, August 7th) 8:30am • Slow-paced Shacharit
(we will be in time for Sh’ma)
KINOT: We will say selected Kinot in an unrushed manner,
explanations in English • A very meaningful experience
Layning & Kinot leader: Rabbi Neil Winkler
Kinot introduction and explanations: Dr. David Luchins
We will end around Chatzot (12:45pm approx.)
There will be a topical mini-shiur until Mincha at 1:20pm
Motza’ei Shabbat Nachamu, August 9th, 9:30pm • It’s now our
time-honored tradition! Howie Kahn’s Nostalgic Concert Chassidic
music of the 60’s and 70’s, Israeli favorites, American “classics”.
New show. Great fun. Trust us - you don’t want to miss this!
Save the date • Sunday September 14th - “Health Day”; Organized by
Tovei Ha’ir Residence, To be held at the Israel Center • Medical
checkups: Eye, ear, blood...Advice • Lectures Booths: insurance,
nutrition,foot care, Kupat Cholim, eye care, and more
Watch for further details
Sundry
Your tax-deductible support for the Malki Foundation / Keren Malki
helps us enable quality home-care for seriously disabled children in
Israel. Ph. 058 853317 • ww.kerenmalki.org • In loving memory of
Malka Chana Roth HY"D murdered in the Sbarro bombing, 9 Aug. ‘01
From Hava'ad Lema'an Rachel Imeinu
B”H ...Egged has agreed to put more buses on the line to Kever
Rachel. The timing could not be more crucial, as the PM is already
speaking of giving up Beit Lechem, G-d forbid. Although Kever Rachel
is not included in the "planned" retreat ...the Palestinians are
pushing for Kever Rachel to be included in the Beit Lechem turn
over.
Extra buses to Kever Rachel will only be run if there are
passengers. So do a mitzva for your mom (Rachel Imeinu) and your
country and visit Kever Rachel ASAP, and as often as possible.
New EGGED schedule to/from Kever Rachel
Jerusalem to Kever Rachel:
SUN-THU: 05:10 (from R’ Malchei Yisrael), 09:10, 11:10, 13:10,
15:10, 17:10, 19:10,(22:10 on THU only); FRI 9:10, 12:10, 14:10;
Motza”Sh 21:10
Kever Rachel to Jerusalem
SUN-THU 06:30, 10:30, 12:30, 14:30, 16:30, 18:30, 20:30, (23:30 on
THU only); FRI 10:30, 13:30, 15:30; Motza”Sh 22:30
Egged 163 bus to Kever Rachel leaves from the Central Bus Station in
Jerusalem, platform 5,inside the building. The Route is as follows:
Central Bus Station, Yirmiyahu, Sarei Yisrael, Malchei Yisrael, Meah
She'arim,Hanevi'im, Kvish #1,Hatzanchanim, Derech Hevron,Kever
Rachel.
Questions? Call 056-530-537
OU ISRAEL CENTER
Seymour J. Abrams Orthodox Union Jerusalem World Center
Yitzchak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager,
Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and
NCSY b'Yisrael are assisted by grants from The Jewish Agency for
Israel
TT is published and printed "in house" at the Israel Center
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