Halachic Times for Jerusalem Israel Summer Time
We change to Summer time in the wee hours of Friday, March 28. If you use the chart to the left for ZMANIM on THU, March 27, you have to subtract an hour. From Friday thru next Thursday, the times are all correctly summer-time.
Correct for TT #563 • Ranges are for THU-THU, 23-30 Adar Bet - March 27-April 3, '03
Candle lighting - 6:20pm (Earliest, Plag - 5:38pm)
Havdala - 7:35pm (Rabbeinu Tam - 8:09pm)
Earliest Shacharit 5:45-5:35am
Sunrise - 6:35-6:26pm
Sof Z'man Kri'at Sh'ma - 9:39-9:34am (8:54-8:48am)
Sof Z'man Shacharit - 10:41-10:37am (10:11-10:06am)
Chatzot (halachic noon) - 12:44½-12142½am
Mincha Gedola (earliest Mincha) - 1:16-1:15pm
Plag Mincha - 5:38-5:41pm
Sunset - 6:59½ - 7:04pm (6:55-6:59½pm)

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...
This Shabbat we bench Rosh Chodesh Nissan, the first of the months of our year. And the setting is perfect for the occasion: Shabbat Parshat HaChodesh, where it all began... in a matter of speaking.
ROSH CHODESH NISSAN YIHYEH B'YOM CHAMISHII HABA ALEINU V'AL KOL YISRA'EL L'TOVA:
HAMOLAD YIHYEH B'LEIL YOM R'V'II, SHTEI DAKOT V'SHIVA ASAR CHALAKIM ACHAREI SHTEIM ESREI.
That is, Wednesday night, 2 minutes and 17 chalakim (parts; 18 parts = 1 minute) after twelve.
The Molad of Nissan will occur on Wed.April 2, 12:42am, Israel Summer time. This time is adjustable for time zones, e.g. in NY the Molad is TUE 4:42pm EST.
But the traditional way we announce the Molad, in Jerusalem Solar Time, remains the same all over the world, and it NOT adjusted for time zones or Summer time.
More on Kiddush HaChodesh... One of the unique aspects of the eye-witness testi- mony to the first visibility of the lunar crescent (based on which Sanhedrin would sanctify Rosh Chodesh) is that the judges on the panel to question witnesses were required to know and calculate if the moon would be visible, its size, position in the sky, and several other factors. The judges had to know the exact truth of the situation; the witnesses were often uncertain about what they had actually seen. They offered their testimony, and the judges would know if the testimony was true or not. All other testimony is the opposite. The judges of a Beit Din do NOT know the truth of the matter. Witnesses are called to tell the court what happened. If accepted, it is the witnesses who tell the judges something unknown to them (the judges). If the judges knew in advance all of the details of the moon, then why the need for fallible eye witnesses? Because G-d wants our active participation in the process of setting up the Jewish Calendar.

LEAD TIDBIT:
From the Sublime to...
There are several ways that phrase is ended. Do a web search and you will see. The one originally intended here was, “From the sublime to the mundane”. And it came to mind in the sedra of Sh’mini, and in a different way, in the Maftir of HaChodesh. But, as you will hopefully see and agree, the term mundane doesn’t really fit. We’ll probably make the title, “From the sublime to the sublime of a different type”.

We are told of G-d’s creation of the animals in the beginning of B’reishit. In several places in B’reishit and Sh’mot, we are introduced to the idea that animals are elevated in the holy service of G-d. Then, in the first two sedras of Vayikra, we have been presented with the concepts and details of the sublime and sacred Korbanot in the Mikdash. This continues into the first half of Sh’mini.

And then, mid-Sh’mini, we are taught of another “use” of animals – food. “And these are the animals we shall (may?) eat...” This seems, at first look, to be the mundane counterpart of the sublime Korbanot. But it’s much more than that. The world might consider the act of eating to be mundane, but we know better. We are not just being given permission to eat meat. We are being commanded to elevate the act of eating and the food that we eat to a loftly level within the secular, profane world. We do not bring these animals into the Mikdash. These animals become sublime in the outside world. Kosher animals are called T’HOROT. Hardly mundane. And, in Sh’mini, animals are not seen only as food or non-food, but are involved in the realm of TUM’AH and TAHARA. Sh’mini shows us the transition from the holy sublime to the mundane sublime.

At the end of the account of Creation, the Torah introduces us to the concept of Sanctity of Time. G-d finished creating and forming the world on the seventh day. And He rested on that day and SANCTIFIED it... That is the first of twelve references to Shabbat in the Torah. The Maftir this Shabbat, intro- duces us to a different time of Sanctity of Time — the one we are commanded to create. G-d made Shabbat holy. The twice-used word LACHEM, “for you”, charges us with the task of sanctifying our time. That G-d can take a day of the week and sanctify it, making it forever different from the other six days of the week, is one thing. When He turns to us, so to speak, and says, “if you sanctify the first of the month, then it and the holidays during the month will be holy; if not...” That’s something else.

Sedra-Stats
26th of 54 sedras; 3rd of 10 in Vayikra
Written on 157.2 lines in a Sefer Torah, rank:42
6 Parshiyot; 3 open, 3 closed
91 p'sukim - ranks 41st (4th in Vayikra)
1238 words - 41st (5th in Vayikra)
4670 letters - 41st (5th in Vayikra)tied with Chukat, more p'sukim, fewer words
Of the Five Books, Vayikra has the fewest sedras, lines, p'sukim, words, letters. Its sedras are the shortest in the Torah (on average) in p'sukim, words, and letters per sedra. Vayikra has 247 mitzvot - that's more than 40% of the mitzvot in fewer than 15% of the p'sukim, words, letters of the Torah. 1 mitzva every 3.5 p'sukim.
By comparison, the other books have one mitzva in 511 (B'reishit), 11 (Sh'mot), 25
(Bamidbar), and 5 (D'varim) p'sukim.
Maftir: 20 p’sukim, 313 words, 1207 letters, part of a parsha

Parshat HaChodesh?
Vayakhel-P’kudei 41.81%
P’kudei 3.31%
Vayikra & R.Ch. 18.05%
Shmini 16.32%
Tazri’a 20.51%
M’vorchim 72%• Rosh Chodesh 28%

Mitzvot:
17 mitzvot of the 613; 6 positive; 11 prohibitionsand 8 mitzvot from the Maftir: 4 pos. 4 prohibitions

Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva; L=LAV (prohibition).

Kohen - First Aliya - 16 p'sukim - 9:1-16
On the 8th day, Aharon was commanded to offer the first set of sacrifices (not counting the korbanot that were brought during the previous preparatory week). Specifically, "personal" korbanot - an EIGEL (calf) as a CHATAT and an AYIL (ram) as an OLAH.

Then the People offer a goat as a CHATAT and a calf and a lamb as OLOT. Then a bull and ram as SH'LAMIM.

Ponder this... It is “obvious” that the CHATAT of a calf is an atonement for the Sin of the Golden Calf and/or an indication that G-d has forgiven the people for the Golden Calf.

In one context the Golden Calf was called "the calf that Aharon made". Therefore, the calf on the Eighth Day is his CHATAT. The calf of the people is an OLAH, rather than a CHATAT. OLAH is brought for thoughts of certain sins; CHATAT is for acts. Those of Bnei Yisrael who DID whatever we will call it, the EIGEL, were killed. The rest of us were "guilty" of indecision, fence- sitting, confusion - "sins" of thought. Our calf was an Olah.

Aharon's OLAH was a ram, reminding us of Akeidat Yitzchak. No sin associ- ated with that. (Olah is not always about sin.) Our CHATAT was a goat, reminding us of our former collective sin of the selling of Yosef and deception of Yaakov with the help of goat’s blood.

[SDT] The Kohen Gadol removes his gold garments before entering the Holy of Holies on Yom Kippur, because the "accuser does not become the defender". Why then would we not make the same argument against Aharon's offering of a calf as a Korban? Rashi indicates that the super-sensitivity involved here applies inside the Mikdash, but not outside (at the Altar).

Here's a general answer to this question and others. Horns from the bovine family of animals are not acceptable as a Shofar. On the other hand, look at these korbanot. And the fact that the Para Aduma is considered an atonement for the Golden Calf.

The K.G. didn't enter "inward" with gold, but what greeted him inside was an ARON plated with gold, gold rings, gold-covered poles, a solid gold lid, and K'RUVIM of gold.

Bottom line: G-d is the Boss. If He commands us to use gold, we use it. If He says no, we don't. Calf, cow, yes, no. Fine with us. Yes AND no, just as G-d commands. Apply your own logic and do what you decide is best - WRONG. Not up to us. Halacha tells us what is appropriate.

[SDT] Many commentaries say that the Eighth Day was Rosh Chodesh Nissan. This means that the seven preparatory days began in Adar. There is, however, another possibility: The inauguration of the Mishkan began on Rosh Chodesh and the Eighth Day was the 8th of Nissan. What supports this idea is the opinion that the people who approached Moshe about their being TAMEI for the first Pesach (a year out of Mitzrayim). There is a tradition that they were Misha'el and Eltzafon who tended to the bodies of Nadav and Avihu. This could work out only if the Eighth Day was the 8th of Nissan.

Levi - Second Aliya - 7 p'sukim - 9:17-23
The Torah continues the details of the opening set of sacrifices, the accompanying Mincha, the Sh'lamim, what parts go on the Mizbei'ach. This short Aliya concludes with Aharon raising his hand(s) to the people and blessing them.

The Torah spelled YADAV, his hands, without the second YUD, making the word resemble YADO, his hand. From here comes the tradition of the kohanim holding their two hands together as one during Birchat Kohanim.

[SDT] Baal HaTurim says that the three parts (3 p'sukim) of Birchat Kohanim correspond to the three kinds of korbanot that Aharon brought on this first day of official functioning of the Mishkan. May G-d bless you and protect you... from sin (CHATAT), the second pasuk uses words that tie in with OLAH, and the SHALOM of the final pasuk corresponds to SH'LAMIM.

Shlishi - Third Aliya - 12 p'sukim - 9:24-10:11
A Divine Fire descended and consumed all that was on the Mizbei'ach. The people reacted to this miracle with prayers of praise to G-d and reverence for Him.
Then Nadav and Avihu, two sons of Aharon (who had been assisting Aharon), took censers with fire and offered incense before G-d. The fire was their own, not that of the Mizbei’ach. A Divine Fire struck them dead, con- suming them from within, leaving them outwardly unmarked.

Moshe's words of consolation to Aharon are met with Aharon's silence.

Moshe calls two cousins, Misha'el and Eltzafan, sons of Uziel, to remove the bodies. (That Aharon would not be allowed to become TAMEI to his sons is known from the rules of Kohein Gadol. But neither were Elazar and Itamar allowed to tend to the bodies. Although they were not kohein gadol, they had been anointed to the k'huna which gave them the status of Kohein Gadol. Hence, the cousins, who were Leviyim had to be called.)

(Almost in reaction to the terrible tragedy,) the Torah next sets down several rules (mitzvot) for kohanim to save them from endangering their lives. Kohanim may not enter the Mikdash with long hair (a monthly trim was required) [149,L163], nor with torn garments [150,L164]. They may not leave the Mikdash while performing their sacred work [151,L165]. Further- more, kohanim may not enter the Mikdash while under the influence of wine [152,L73]. Violations of any of the above would be a show of disrespect to G-d. [Some commentators infer from this last prohibition that Nadav and Avihu had drunk wine before they entered the Mishkan. Others offer different reasons for their deaths.]

MITZVA WATCH
With Mitzva #152, we have an example (there are others) of a mitzva that has a specific context and application from the Torah, but the scope of the mitzva is much wider. The Written Word forbids a Kohen from doing sacred service while having recently drunk wine. Sefer HaChinuch gives a second definition for mitzva, based on the Oral Law. Namely, a halachic authority may not render a decision (psak) while under the influence of alcohol. (It seems that this prohibition does not apply to divrei Torah and the like - only to halachic decisions.) This prohibition is NOT a case of Rabbinic extension of the scope of Torah Law; it is part of the Oral Law on the D’Oraita level. Not the same.

It is interesting to note that the Sefer HaChinuch, whose final paragraph of each Mitzva presents its applicability – who, when, and where, says that this mitzva (152) applies to men and women in the time of the Beit HaMikdash, that is for the first part of the mitzva. As to the second application of the mitzva, this, says the Chinuch, applies in all times and all places, to men AND women who are qualified to render halachic decisions. Think of the ramifications of that statement for our times.
[SDT] Two of the other "traditions" as to what Nadav and Avihu did wrong are that they decided a point of halacha on their own, in the presence of their "rebbi" (Moshe Rabeinu), and that they did not consult with anyone in this halachic matter. It behooves us to learn a serious, sober (purposeful choice of the word) lesson (among others) from all of the possible flaws in the actions of Nadav and Avihu. One must be careful when it comes to deciding the correct halacha for oneself and his family. Consulting a Rav is an excellent "habit” to get into (into which to get).

R'vi'i - Fourth Aliya - 4 p'sukim - 10:12-15
Moshe next commands Aharon, Elazar, and Itamar to eat the Minachot and parts of the various offerings of the day. (Some was to be eaten only by them, in the area of the Mishkan; other parts could be taken “home” and shared with their families.) This was an unusual command, since generally, kohanim who have suffered a close loss would not eat of the sacred foods on the day of the burial. Nonetheless, Moshe tells them that he was thus commanded to tell them.

Chamishi - Fifth Aliya - 5 p'sukim - 10:16-20
When Moshe realizes that the CHATA’OT (sin offerings) were burned, he gets angry with Elazar and Itamar (and Aharon, says Rashi, but to avoid a brother-brother confrontation and shaming Aharon, Moshe addresses his nephews) for not eating of the korbanot, as they were instructed to do. Aharon defends his sons' behavior by explaining that the loss of their brothers would make a "business as usual" attitude unacceptable in G-d's eyes. Moshe accepts Aharon's words.

Our Sages teach us to learn from Moshe Rabeinu. Just as he was not embarrassed to admit that he did not know (or did not remember) learning a point, so should we readily admit it when we do not know something.

It is hard not to notice that this episode with Moshe and Aharon & sons is only 9 p’sukim long, yet it spans two Aliyot. Perhaps the pause in the middle is to give us time for things to sink in and relate to the emotions that are involved.

Shishi - Sixth Aliya - 32 p'sukim - 11:1-32
Two and a half sedras devoted to sacred meat (i.e. korbanot), and now we have the presentation of the animals we may and may not eat. There is a positive mitzva to check the signs of kashrut of a mammal to determine its kashrut status [153,A149]. It is forbidden to eat of animals that lack one of the signs of kashrut (split hoof and cud chewing), and certainly those that lack both [154,L172]. The Torah names three animals that chew their cud but do not have split hooves - the camel, shafan, arnevet, and one that has a split hoof but is not a ruminent - the pig. We may not eat their meat, and handling their carcasses renders one TAMEI, ritually unclean.

Notice that Shafan and Arnevet are not translated. Rabbit and hare are from modern Hebrew and are probably not what the Torah was referring to. Coney and rock badger are popular translations, but we're not sure. Rabbi Moshe Tendler thinks that they might be the alpaca and llama (which are both ruminants). Hyrax and Jerboa are other candidates.

Some scholars explain that we can consider rabbit and hare-like mammals to be cud-chewers because they regurgitate or eliminate their partially digested food and eat it again later on. Digestion is completed this second time around. This resembles the process of chewing the cud and can conceivably be considered as such.

Likewise, one is required to examine fish for scales and fins (scales is enough, since there are no fish with scales and no fins. Vice versa, of course, there are) [155,A152]. It is for- bidden to eat non-kosher fish [156, L172].

MITZVA WATCH
Think about this: If the Torah only prohibited fish without scales (for example) and not commanded us to examine the fish to see if it's kosher, we would examine fish for scales to determine if they are kosher anyway. Why, then, is examining fish for its kosher signs a mitzva among the 248 positive members of the 613? The question, and the answer as well, is that there are some mitzvot that it was "unnecessary" for G-d to com- mand us; we would do them anyway. However, "G-d wanted to benefit Yisrael, therefore He heaps upon us Torah and Mitzvot". This is the mishna of Rabbi Chananya b. Akashya at the end of Makot, the one borrowed for the end of each chapter of Pirkei Avot.

There are other ways to look at this issue.

The positive mitzvot and prohibitions of kashrut interact as in the following example: A person goes into a restaurant for dinner and has a delicious meal. On his way out, he meets someone who asks him if the restaurant is kosher. He embar- rassingly admits that he assumed it was but didn't check for a certificate of kashrut when he went in. He looks around and discovers to his relief that in fact the restaurant has a reliable hashgacha.

He would be in no violation of the prohibitions, but he would be in non-fulfillment of the (spirit of the) positive mitzva to check for signs of kashrut.

With birds, the Torah lists 20 kinds of birds (not species, families, genus, etc. - kinds) that are not kosher [157,L174]. All the rest of the birds are kosher. So how do know if a particular bird is in one of the forbidden families or not? Usually, the answer is TRADITION. We eat chicken etc. because we have an unbroken tradition that it is kosher.

The comment just made about kinds of birds, as opposed to the scientific classification of today's biologists was meant to raise the following possibility. Let's say that OREIV means raven and crow. There could very well be a bird that of Sages would place in the raven category that scientists would not and vice versa. This could be because of different criteria applied to grouping different species. The kashrut status of animals, the guidelines for which animals can and cannot be cross-bred by Jewish law, and other halachic issues are determined by halacha, and not necessarily by biology's rules of taxonomy.

Finally, the Torah specifies four types (8 families) of locust that we may eat. Checking their identities is a mitzva [158, A151]. All other insects are not permitted to us. We have lost the ability of identifying kosher locust, so we don't eat any of them. [Some Yemenites claim they have the necessary traditions to identify the kosher varieties. As to whether they eat locust or not, ask your nearest Yemenite.]

Next the Torah deals with the ritual impurity of creeping things [159, A97].

Sh'vi'i - Seventh Aliya - 15 p'sukim - 11:33-47
Minding the laws of "purity" of food and drink is a mitzva [160,A98]. (It is one of the details of these laws that "requires" us to wash for karpas at the Seder table, and in general before wet food, all year round.)

Once again, the Torah presents the rules of the carcass of animals and the resulting ritual impurity from contact of various types [161,A96]. The Torah reiterates the prohibition of eating "creepy things" [162,L176], as well as worms and insects that infest fruits and vegetables [163,L178], seafood and other life-forms that inhabit the water [164,L179], and maggots that develop in rotting food material [165,L177].

All of the above is meant to elevate the Jew's soul to the sanctity that G-d wanted us to attain. For us, there is a direct link between body and soul, the spiritual and the mundane. The laws of kashrut bring the point home.

Baal Haturim points out that the last pasuk in the sedra begins and ends with a LAMED, which total 60, reminding us of the significance of 60 in nullification in several areas of forbidden foods.

Maftir - second Torah20 p’sukim; Shmot 12:1-20
This is the fourth of the Four Parshiyot. Parshat HaChodesh is the Shabbat of or the Shabbat right before Rosh Chodesh Nissan. We read of the mitzva to establish the Jewish Calendar (the first two p'sukim), followed by the commands concerning Pesach - the Korban Pesach, Matza, Chametz, etc. (the rest of the 20-pasuk maftir).

The main theme of the Maftir is Korban Pesach. K.P. is different from all other korbanot. It is (sort of) a blend of the spiritual and the mundane. The pur- pose of bringing the K.P. is to eat it. As opposed to the other korbanot where the main feature is the offering of the korban on the Mizbei’ach; the eating, when the meat is eaten, is secondary, though not unimportant. All korbanot were brought in the Beit HaMikdash between the two daily T'midim, except for K.P. which comes AFTER the afternoon Tamid. K.P. can be brought and eaten in a state of ritual impurity (in certain circumstances). This can be seen as a "compromise" by G-d to facilitate our performance of this mitzva. (An individual is postponed until Pesach Sheni because of TUM'A, but the community brings and eats K.P. while TAMEI, rather than wait the month.) Unlike the portions of the Torah from B'reishit until Bo in which stories of our ancestors are the main themes, and unlike the books of Vayikra and D'varim, in which mitzvot are the main themes, in this portion (as in much of Sh'mot) we find a blend of story and mitzva. Where one ends and the other begins is not always easy to tell. That is, without the Oral Tradition. Do all future Korbanot Pesach have to be roasted? Or is that a requirement only for the original Exodus night? Do we have to eat K.P. with our belts tied and in haste? Or was that just then? The blood on the doorpost? Breaking a bone? Etc. Etc. The answers are clearly presented in the Talmud. The point is that the Written Word alone is not the whole Torah. This is another of many examples of this very important concept.

MITZVA WATCH
The Maftir contains several mitzvot — the Jewish Calendar [4], to slaughter the K.P. [5], to eat it [6], not to eat it rare or cooked [7], not to leave over any of K.P. to the morning [8], to destroy Chametz from one's possession [9], to eat matza on Seder night [10], not to possess Chametz on Pesach [11], not to eat any foods that contain Chametz [12]. In addition to these "counted" mitzvot, we also find the source of SHMURA MATZA and the source of the permitted M'LACHOT on Yom Tov.

Haftara - 28 p'sukim - Yechezkeil 45:16-46:18
The Haftara contains the prophecy of the building of the Beit HaMikdash and the restoration of Korban Pesach – hence the connection to the Maftir. Both the Torah and Haftara announce the holiday of Pesach, in very similar words, and both speak of putting blood on the doorpost. Not only do both readings talk about Pesach, but both focus on Rosh Chodesh Nissan.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 179 • Transferring nonphysical items
Until now, all of the lessons dealing with the transfer of ownership and acquisition of things, whether real estate or all types of personal property, dealt with physical objects. The real estate or the personal property could be touched. The topic of this lesson is the transferring and acquiring of rights, something that is not physical. One cannot touch a right granted by a lease to dwell in an apartment. The apartment can be touched physically; however, the right to live in the landlord's apartment is not a physical thing. One cannot touch a pledge made to a charity. The money that is given to charity can be touched. The pledge to charity has no physical properties. (The gifts to charity will be the next lesson's topic, IYH)

How are these nonphysical things trans- ferred and acquired? Are they similar to things not in existence or things not in the control of the seller, neither of which can be sold?

Or can nonphysical things be sold? The assumption in this lesson is that the apartment or tree or any other item to which the nonphysical thing relates is in existence and is owned by the seller or donor. Airspace above a person's land and/or structure is very often a valuable commodity. A developer may want to build in the airspace above the owner's structure. Air- space above Reuven's land is not something that one can touch. How can the rights to the airspace be transferred from Reuven to Shimon?

Another related subject discussed in this lesson is a continuation of the topic discussed in lesson 178, (TT562), namely sale of a thing not in existence. In this chapter the thing not in existence is sold but only as an extension of a thing in existence; the thing in existence is being sold solely for the purpose of selling along with it the thing not yet in existence. The rules are generally the same regardless of whether the thing transferred is by sale or by gift.

Only physical things can be transferred and acquired whether by sale or by gift. The smell of a fruit, the taste of honey, and the beauty of a diamond cannot be sold; the fruit, the honey, and the diamond can be sold. A thing that is not a physical entity cannot be acquired by itself. It must be acquired together with the physical thing to which it relates. For example, Reuven transfers to Shimon the right to eat the fruit of Reuven's apple tree or the right to live in Reuven's house, the transfers being accompanied by an act of acquisition such as by kinyan. Shimon has not acquired the right to eat the apples or to live in the house until Shimon performs an act of acquisition for the tree, to eat its fruit, or for the house, to live in it. Shimon must per- form an act of acquisition for the house or for the tree as specified in the previous lessons. In all cases the simplest form of acquisition is the kinyan of handing over the handkerchief, as described in prior lessons. Or in many cases the local laws may provide the method of acquisition. The act will not confer ownership of the house or of the tree on Shimon, but rather the right to use the house to live in it, or the tree to eat its fruit.

A written lease may be entered into by the parties. Or Reuven gives Shimon a writing setting forth permission to occupy the house or to eat the fruit of the tree. The writing must state that an act of acquisition was performed to acquire the house for the right to live there, or the tree to eat its fruit. The best practice is for an attorney to prepare such document. But if the lease or other writing states that an act of acquisition was performed to acquire the right to live in the house, or to eat the fruit of the tree, it is legally not effective and neither party has any rights against the other.

In this sentence there is nothing mentioned of acquiring the house (for the right to live there) or acquiring the tree (for the light to eat its fruit). If the writing fails to contain the references to the acquisition of the house or the tree, but states that the parties followed the procedure required by the Rabbis for such transfer of permission to occupy the house, or to eat the fruit, the Beth Din will give it effect as a valid writing evidencing that the proper act of acquisition was performed.

Assume that Reuven has a courtyard containing a small house or other low structure. Shimon wishes to purchase the airspace over Reuven's house or other structure to build in such airspace. Or Shimon may desire the airspace for some other reason than to build there. Shimon may be protecting light and air for his own property that is adjacent to Reuven's property. Shimon may want to preserve the space as empty space to prevent Reuven from building there or Reuven selling the airspace to someone else to build there. (My office was involved in many such transactions, especially in making sure that owners of buildings whose office tenants had a view of the Hudson River would not be blocked out by someone purchasing a small building next door, closer to the river, razing the building and putting up a high rise office building to block the light and view of the existing building.)

Reuven must transfer to Shimon the court- yard (and any houses and structures therein) by Shimon performing a proper act of acquisition of the courtyard (and any houses and structures therein) for the limited purpose of building in the airspace over Reuven's structure. If Reuven transfers just the airspace, the sale is a nullity, except where local custom and local law validates such transactions. However, if Reuven transfers to Shimon the ownership of a house or a structure, Reuven may reserve to himself the airspace over the property transferred. There are times when Reuven will be deemed to have reserved the airspace or area in the courtyard that he sells. For example, Reuven sells just the lower floor of his house to Shimon, "upon condition that the upper apartment be mine." There is now no access to the upper apartment. It is deemed that Reuven has reserved for himself airspace in the court- yard to build a staircase to get to the upper apartment not sold to Shimon.

The subject matter of this lesson is more fully presented in Volume VI Chapters 212 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

One of the most important laws of Jewish marriage is the requirement for a ketuba, the marriage contract. So great is the importance of this document that the couple are not allowed to be alone together without one, even if a marriage ceremony is performed. (SA EHE 66:1.) This prominence is given expression in the customary wedding ceremony by reading the ketuba aloud under the chuppa, the canopy.

While the ketuba does stipulate certain obligations of the husband during married life, starting out with the requirement to work to support the wife, the main significance of the ketuba is the obligation for the husband to pay his wife a stipulated sum if she is divorced or widowed (SA EHE 66:6). It seems surprising, perhaps even dismaying, that at the very beginning of the couple's married life we give such prominence to a document which is mainly devoted to arrangements for its demise.

It is true that nowadays there is greater awareness of the importance of making such arrangements, and legal experts today recommend that all couples make pre-nuptial agreements. But nobody expects these agreements to be trumpeted to the wedding guests!

The Talmud seems to resolve this conundrum by explaining that the main importance is not to arrange for a divorce but on the contrary to prevent one. "The reason for the ketuba is so it should not be a light thing in his eyes to divorce her" (Ketubot 11a and elsewhere). That is, the prospect of the substantial monetary loss is a deterrent to divorce.

However, we must admit that this seems a very partial resolution of the problem. In the end, we seem to be proclaiming that the bright future of this couple is being safeguarded not by the enduring emotional commitment of groom and bride but rather by the threat of monetary loss. While this is some- what better than starting married life by arranging for its termination, it still seems to be far less than ideal.

Rebbe Natan of Breslav provides a deeper insight into the ketuba. He explains that it is impossible to base marriage solely on the most exalted feelings of unity; the true sanctity of a marriage is proven precisely by its ability to express the supernal aspects of the couple's togetherness in the more mundane aspects of life. He writes: "The holy union among the people of Israel is very, very exalted; ...husband and wife are joined together in the ultimate unity... But it is impossible to remain thus forever." Since the Creator wants us to be earthly human beings and not angels, the couple must spend a large fraction of their life together "down to earth", occupied with mun- dane matters.

Therefore, it is essential that the wedding arrangements themselves create unity both at the highest spiritual levels, as expressed by the kiddushin, the sanctification which is the essence of the wedding ceremony, as well as at the more mundane level of economic necessity. In this case, the economic bond is created both by the monetary incentive to remain together as well as by the fact that the economic connection between husband and wife persists even when the physical connection ceases, by virtue of the ketuba payment; thus at this basic level the union is certain to be a lasting one.

In fact, Rebbe Natan explains, this is the true distinction between the holy and the unholy. The unholy also has roots in the highest levels of spirituality together with holiness, but this clinging to holiness unravels when these tendencies find expression in everyday life. "Here below, the Other Side sepa- rates and is cut off from holiness." But what is truly holy is able to cleave to holiness and remain united even though it is fending for itself, so to speak, in the complexity of our everyday experience.

We see from Rebbe Natan's insight that Jewish tradition affirms that the romantic union of husband and wife has an inherent and profound element of holiness. But this holiness can only be safeguarded and kept from descending into license and impurity when this exalted unity of man and woman is not limited to this emotional or even spiritual union but rather is compelled to extend also to everyday matters.

As an example, Rav Natan gives the case of Amnon and Tamar. Amnon had a deep, existential desire for together- ness with Tamar. But because this connection was based solely on sentiment and physical attraction Amnon's love turned to hatred as soon as his desire was fulfilled, "for the hatred with which he hated her was greater than the love with which he had loved her." (Shmuel II 13:15.)

The enduring holiness of the Jewish marriage is precisely that from the very start it provides for the unity of husband and wife at all levels - spiritual, emotional, and material. (A similar idea is found in the recent column on braiding hair on Shabbat, TT Ki Tisa 5763.) - (Based on Likutei Halakhot Breslav, Ketubot I)

“Meaning in Mitzvot” is now undergoing intensive editing; which will be followed IYH by printing. With the help of loyal supporters, we hope to have the book on the shelves by Rosh HaShana. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): email mail@asherandattara.com, fax 02-642-3141.

Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com or www. aish.com

MISC section - contents:
1. Vebbe Rebbe
2. Hasidic Wisdom
3. Rite and Reason
4. Words of Wisdom; Words of Wit
5. Candle by Day
6. Chizuk V'Idud
7. Hebrew Word
8. From the desk of the director

From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q I am a new father, and I often take care of my infant all morning. Sometimes, when I get her to sleep and am in the middle of davening, she starts crying. If this happens at a time that I am not able to stop, what am I to do?

A Mazal tov. Of course, the best idea is to daven before starting to watch the baby. We understand that this is not always possible or doesn't work out, and this response deals with the situation that you did not succeed to do so.

Firstly, it helps to know the needs and habits of the baby (which is difficult, as they often change as fast as you learn them). Many babies will wake, cry, and fall back asleep by themselves. Others whimper relatively calmly for a few minutes until their parent comes. In such cases, it is best to reach a place in tefilla where one can stop before going to the baby, if one can concentrate. One does not have to stop davening at the first cry, nor does a parent need to drop all in the middle of another activity that is hard to stop within seconds. If the baby con- tinues to cry bitterly, it fits the rule that the needs of a child are like those of a sick person (Rama, Orach Chayim 328:17).

There are different preferences at different places in the tefilla. During Ps'ukei D'zimra and Kriat Sh'ma, one can stop to walk and hint (except in the first section of Kriat Sh'ma (Shulchan Aruch OC 63:6) and make sounds to a child (see B'er Moshe III, 12). These are all forbidden in Shmoneh Esrei without an acute need (Mishna Berura 104:1). It is a problem to hold a baby while davening any part of the tefilla, as one may not hold the type of thing which one is concerned may fall (ibid. 96:1).

The following are the priorities when you can't wait. If you can go to console the baby or rock her back to sleep and then continue davening, this is preferable. If you think it is likely the baby will stir and need to be put back to sleep before you can continue davening, then it pays to stand near the baby for Shmoneh Esrei so as to avoid the need to walk to the crib. Before this point, it pays to not be so close, as you don't want to lose concentration at the baby's every twist and turn. It is best to finish dealing with the baby before enough time has elapsed to finish the entire section of the tefilla one is in (Mishna Berura 65:4). However, if need be, one can take longer than that and continue from where he left off (Tefilla K'hilchata 12:(198); see Mishna Berura 65:2 & 104:16), while being careful not to talk. It is better to hint and make signs and noises than to move from one place to another during Shmoneh Esrei (Mishna Berura 104:1).

If it is likely that a very long time will pass until the baby will allow you to daven properly, then you can hold the baby while finishing to daven if that will quiet her enough to enable you to concentrate. This is because one who davened while holding something that he is afraid may fall fulfills his mitzva, b'dieved (Mishna Berura 96:2). Concerning l'chatchila, since the reason for the prohibition is the inability to concentrate, if the only way one can concentrate at all is by holding the baby, then that should be done. A better idea under these circumstances may be to put her in some type of baby carrier. (Normally this is problematic, as well (see Shulchan Aruch, OC 97:5). These are usually very soothing for the baby, especially when one is swaying anyway. Logic dictates that, assuming there is no chance the baby will fall out of it, the case should not be considered like that of holding something which can fall.

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

Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
What is the Oral Law?
The law handed down by those who were rulers over their own mouths (Play on words - BA’AL PEH) — Rabbi Yitzchak Meir of Ger
Heroes are seldom also wise.— Rabbi Nachman of Bratslav

Rite and Reason by Shmuel Pinchas Gelbard
We do not recite Tachanun the entire month of Nisan, nor Tzidkas’cha Tzedek on Shabbos during Mincha. It is also customary not to deliver eulogies the entire month (Shulchan Aruch)

Reason: On the first of Nissan, the Mishkan was erected (see Shemos 40:17), and the twelve Nesi’im offered their extra- ordinary sacrifices for its dedication during the first 12 days of the month (Bamidbar 7:11). Each Nasi celebrated the day of his offering as a festival. Afterwards were the seven days of Pesach. “The result was that most of the month had been sanctified [with special events].” Hence, we do not recite Tachanun during the entire month of Nisan (Beis Yosef).
Some communities follow the custom of reading each day, starting on Rosh Chodesh Nisan, the parsha (Bemidbar 7) of the sacrifices of the respective Nasi (Mishna B’rura). “By reading the verses from the Torah relevant to that day, one stimulates the holiness of that say” (Shelah).

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Chaim ben Attar was once hearing a case between two very high-ranking Jews in his native Morocco. In the midst of the trial, one of the disputants left the court- room and came back some time later with no less a personage than the sultan himself. Seeing the sultan, R’ Chaim told the other judges, “You are to continue with the case as if nothing had happened.”

After the case had ended, R’ Chaim turned to the sultan and said to him, “Welcome your majesty.”

Upon hearing this, the sultan became very annoyed. “If you didn’t know who I was, I can understand your not having inter- rupted the case to welcome me,” he said, “but as you obviously did know who I am, why did you just go on with the case?”

“Your majesty,” replied R’ Chaim, “We are commanded by the King of kings that ‘you shall not recognize anyone in judgment,’ and as long as our case was in session, I could not even acknowledge your presence. Now that it is over, i am delighted to welcome you to our midst.”

The cheering of spirits that our conversation brings to the sick results not so much from his forgetting his sickness as from his experiencing something else in the world besides it. - From A Candle by Day by Rabbi Shraga Silverstein

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
Eretz HaChayim
The Torah introduces the dietary restrictions with the words: "Zot hachaya asher tochlu", "These are the animals that you may eat" (Lev. 11:2). However the term "chaya" here seems difficult since the verse continues "mikol habeheima asher al haaretz". Therefore Rashi explains (see Gur Aryeh) that the name "chaya" is being used here specifically to associate kashrut with the greater concept of CHAYIM, life. "Since Bnei Yisroel are so closely connected to Hashem and are worthy of CHAYIM, therefore I have separated them from tum’ah, and commanded them to do mitzvot, and to the nations of the world I have not commanded anything."
Our separation from the world through the means of kashrut brings us to CHAYIM, an expression of the fullest, deepest, most complete living possible.

Eretz Yisroel is given the title "Eretz HaChayim" (Psalms 142:6). Here too Am Yisroel seemingly withdraws from the company of the nations of the world. But in reality it is precisely our step back that enables us to take the greatest step forward towards real chaim, the true life of Yisrael, and fulfill our destiny of being an OHR LAGOYIM. (See Rav Kook, Orot p. 153) - Rabbi Ari Waxman, Yeshivat Sha’alvim

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

Coming attractions are also known as a PROMO. That word is used in common spoken Hebrew too. But the Academiya L’Lashon HaIvrit has provided us with a “real” Hebrew word for promo.It’s K’DI-MON.

From the Desk of the Director
Parshat Shmini describes a number of real sacrifices: those of the newly initiated Kohein Gadol that were accepted and those of his two sons Nadav and Avihu that were rejected. Full of noble intentions, Aaron's sons had rushed to offer an "alien fire" - to reciprocate G-d's love for his people (Sifre) - yet they died before Hashem.

This episode clearly begs us to identify the fine line that distin- guishes between our self-motivated autonomy and the imperative to be subservient to Hashem.
Each offering, it appears, has its time, place, and particular symbol- ism. Aaron is to offer the submissive calf as his first-ever sin offering since it recalls his role in Bnei Yisrael's exaggerated depen- dence on a foreign entity to "replace" their missing leader at Sinai. In contrast, the equivalent offering for the people was the precocious he-goat, which Rav Solo- veitchik suggests was indicative of the brazenness of the brothers who mistreated Yosef.

It seems that before we stand before G-d, we should first stop and ask what, at this moment, does Hashem want from us? Unlike Nadav and Avihu, we surely need to contemplate appropriately before we rush to face our Creator. Like Aaron (cf. Vayikra 9:7), we might first want to deliberate before we step forward with our petition.
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.
The Olah - Kabalat Hadam and Zerika
"The Kohein who was to receive the blood (after Shechita - the first of the four essential components of sacrificial procedure) stood diagonally across from the Shocheit. The Shocheit stood to the east of the animal and faced west. The Kohein, who was to receive the blood, stood to the west of the animal - his back to the north, facing south so he would not have his back to the Bayit. The reason that the receiving Kohein faced south and not north was so that he would immediately be able to convey the blood to the Mizbei'ach and toss it. The Kohein who received the blood was the same man who tossed it." (Tamid 4:1 - Teferet Yisrael 7)

As soon as the sacrificial animal was slaughtered, a Kohein immediately caught the blood spilling out of its neck in a Kli Shareit ("a vessel of ministry"). This act is called Kabalat HaDam, receiving the blood. Kabalat HaDam, which could only be done by a Kohein, is the second of the four steps which were essential components of the sacrificial procedure. The ordinance mandating the use of a Kli Shareit to catch the blood is derived from Shemot 24:6 where Moshe is described collecting sacri- ficial blood in Aganot or 'basins.' After Kabalat HaDam, the Kohein carried the Kli Shareit with the blood to the Mizbei'ach. This act is called Holacha. Holacha is the third of the four essential components and could only be performed by a Kohein.

The fourth essential component was Zerikat HaDam - the generic term used for all blood applications on the Mizbei'ach. Zerika, which was valid only if performed by a Kohein, was the most important part of the entire sacrificial rite because it was the blood application which effected the Kapara - the expiation of sin. "For the soul of the flesh is in the blood and I have given it to you upon the altar to provide atonement for your souls; for it is the blood that atones for the soul." (Vayikra 17:11) In fact, if the sacrificial rite was done properly up to and including the blood application, and if for some reason, the sacrificial animal was not burnt on the Mizbei'ach, the Korban was perfectly valid! The Malbim defines Zerika, the blood application of the Olah, as tossing the blood from a distance or from lower down to higher up. "I have intimated else- where that Zerika implies that (the blood was thrown with the aid of) a Mizrak - a Kli Shareit - because it would be impossible to throw a large quantity of blood without one..."

In the language of the Mishna, the Olah required "Shtei Matanot Shehein Arba" - "two applications which in reality are four." The Kohein approached the Mizbei'ach and stood on the floor of the Azara and faced the northeast corner. Then with a swift movement, the Kohein tossed some of the contents of the Kli Shareit in such a way that some of the blood splattered on the north side and some on the east side of the corner. He then proceeded to the southwest corner and again tossed blood - some spattered on the south side, some on the west side. Zerikat HaDam completed, the Kohein poured whatever blood remaining in the Kli Shareit into the southern of two holes located in the southwest corner of the base platform of the Mizbei'ach.

The slaughtered animal was removed from the area of slaughter and brought to the Nanasim ('dwarf pillars'). There it was suspended from iron hooks embedded in the cedar blocks which topped each of the Nanasim. The person who flayed the animal dismembered it into predesignated parts (Netachim) and then thoroughly rinsed them. Eight marble-topped utility tables were utilized as needed. The innards were washed in a special room called the Lishkat HaMedichin - the Rinsing Room. The Kohanim then carried the Netachim to the Mizbei'ach and placed them on the lower half of the ramp leading to the top of the Mizbei'ach and salted them. The Kohanim then lifted the salted Netachim up and brought them to the top of the ramp. They then removed the Gid Hanasheh (the sciatic nerve) and threw it onto the pile of ashes in the middle of the Mizbei'ach; the Gid Hanasheh was not part of the Korban.

The Olah was always accompanied by an additional offering of flour mixed with oil (MINCHA) and a measure of wine (NESECH). The flour and oil were also salted; the wine was not. Finally the Kohanim threw the Netachim and the Mincha into the large fire located near the southeastern corner of the Mizbei'ach. The entire Olah was burnt on the Mizbei'ach; only the skins were reserved for the Kohanim. The wine was poured as a libation - Nisuch HaYayin - into the eastern of two silver cups embedded into the surface of the southwestern corner of the Mizbei'ach. As the Kohein did Nisuch HaYayin associated with the two communal daily obligatory Temidim, the Levitical Choir, accompanied by musical instruments, sang the particular Psalm for the day. The Levitical choir did not accompany the Nisuch HaYayin of a private Olah.

The eyewitness, Ben Sira, lyrically describes how the Olah was offered.
He stretched out his hand to the libation cup
And poured out the blood of the grape:
At the foundations of the Altar he poured out
A sweet-smelling savour to the Most High, the King of all.
Then the sons of Aaron gave a shout;
They sounded forth on trumpets of beaten work:
They made a great sound to be heard
As a memorial before the Most High.
Then all of the people hastened together
And fell to their faces, to the ground
To bow in homage to their Lord
To the Almighty, G-d Most High.
The singers than praised with their voices,
Sweet was the melody made with the greatest sound.
And the people besought the Lord Most High
In prayer before the Merciful One,
Until the order of the Lord was completed
And they had perfectly completed His service….
Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: 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 #63. 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.

Okay, maybe we’re ready for a TROP lesson. No, no. Keep reading. Don’t be afraid. Certainly, if you’ve ever “layned”, this will be good stuff to read. But even if you haven’t read the Torah in public, and even if you are of the female persua- sion, you can still learn a lot from this column, and others like it that we will have in the future, IY”H. These columns will not be helpful in teaching melody. But the theory that many (most?) of us never got, will serve us well, hopefully. Especially if we decide to recite the Sh’ma by layning it. Or even just to learn to use TAAMEI HAMIKRA (TROP) to help us read better.

TROP serves three functions. First, to fix the syllable to accent. This, as we’ve presented in recent columns, is true for most of the TAAMIM (TROP notes), but not all. However, even those notes that are traditionally not placed on the accented syllable will be helpful, because modern printers have added a second TAAM, just like the “real” one, to indicate the accented syllable, when it isn’t the one that the real mark is on, in the first place. (That was a tough sentence, but if you reread it slowly, it should be understandable.)

Second function is to punctuate the words and p’sukim so that they can be read correctly and understood properly. (More on that to come.)

And third, to direct the melody of reading to make the reading more graceful. As mentioned, we’ll not be focusing on that in this column.

TROP notes come in two styles: M’SHARTIM (a.k.a. M’CHABRIM) and MAFSIKIM. Connectors and separators. A M’SHAREIT indicates that the word on (or under) which it is, is joined to the word that follows it. A MAFSIK calls for a pause after the word is read.

A MAFSIK can stand on its own. A M’SHAREIT always has a MAFSIK after it, or two or more M’SHARTIM followed by a MAFSIK.

There are two MAFSIKIM that always are on there own, without a M’SHAREIT preceding and linking to them — ZAKEIF GADOL (vertical line with a colon to its immediate right, above a word) and Y’TIV, a less than symbol < placed under a word and immediately to the right of its first letter.

M’SHARTIM (8 of them) are considered one group, whereas MAFSIKIM (19 of them) are sub- divided into categories that reflect the amount of pause they bring on. There are four of these sub- categories of MAFSIKIM, each with a name of its own. They are, in order of strongest pause to shortest: KEISARIM, M’LACHIM, MISHNIM, and SHALISHIM.

In order to read p’sukim correctly, one needs to be aware of the strength of a pause - not just whether a TROP mark indicates a pause or a link.

In addition to the M;SHARTIM (which we wll get to in deatail in a future column), there is also a MAKAF (that’s a dash or hyphen at the top of a space between two words) which joins the two words in a stronger way than a word with a M’SHAREIT would be linked to the word that follows it. The first word of a MAKAFed pair (or triplet) does not have its own TROP mark, but shares the TROP of the following word to which it is linked. In the first passage of Sh’ma, we have B’CHOL—L’VA-V’CHA UV-CHOL—NAF-SH’CHA UV-CHOL—M’O-DECHA. That’s 6 words, three pairs, each pair is linked with a MAKAF, each CHOL-word has no TROP of its own.

There is a lot more to come... (patience, please).Not sure if TROP will be every week.

Parsha Pix
The CALF was the first of the one-time special korbanot on opening day of the Mishkan (following the seven inauguration days).
The RAM was also part of those EIGHTH DAY korbanot.
8=8 means that the 8th day of SHMINI was the 8th day of Nissan. That is one opinion. The other opinion is that it was Rosh Chodesh, as in 8=1.
The negation circle over the wine represents the "rules of conduct" for kohanim upon entering the Mikdash.
The fire is the fire that was used by Nadav and Avihu... It is a strange fire because the flames are blue and green. (If you have only the hard-copy of TT with its black & white ParshaPix, then you can consider the fire the one from the Mizbei’ach, the one they SHOULD have used.
We changed the samples of non-kosher mammals, birds, fish - in the X column, and the kosher ones in the column under the check mark (or VEE, as it is called in Israel). They are, respectively, aardvark, owl, eel, deer, pigeon, and lox.
The havdala candle represents the repeated theme in the sedra that a major purpose of many of the mitzvot presented is to distinguish - between sacred and profane, between tahor and tamei, etc.
The lamb in the doorway is the K.P. from the haftara that was to be taken into the Jewish homes from the 10th of Nissan.
Lower-left are the matzot, also from the haftara.
That leaves...

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 week’s (TZAV-PARA) TTriddles:
[1] Common feature with 1’s 4, 5, & 9
[2] Same verb for him and them, but used for him twice and them once. Who and what?
[3] Common item to the 2nd sedras in Books 1,2,3
[4] Applicator of what and what? What?
[5] This is the Torah link between Torahs?

And the envelope please...
[1] The common feature among Parshat Tzav and Breishit’s (1’s) 4th (Vayeira), 5th (Chayei Sara), and 9th (Vayeishev) sedras is the TROP mark known as the SHALSHELET. This rare and elaborately read note appears only four times in the Torah.
[2] VAYACHGOR. And he girded... put on the belt. The word appears only three times in the Torah, all in Parshat Tzav. Moshe Rabeinu dressed Aharon and his sons for their service in the Mishkan. The term is used for the AVNEIT, belt or sash. In this context, it is used for Aharon and his sons. Additionally, it is used for the tying of the belt of the EIFOD for Aharon. By the way, VAYACHGOR appears three other times in Tanach. EIHUD ties a dagger around himself on his right side, so he can draw it with his left hand and “surprise” EGLON with it. David ties a sword on himself, but finds he is unable to move with it, and fells GOLYAT with a stone from his sling instead. Subsequently, David succeeds in wearing a sword, and leads a band of approx. 400 men, each with sword, as well. Other grammatical forms of the root CHET-GIMMEL-REISH are found in Tanach (over 50 times all together), but only 6 VAYACHGORs.
[3] Second sedras of Books 1, 2, and 3 are No’ach, Va’eira, and Tzav. Common item to the three sedras is BLOOD. In No’ach, we find the prohibition for all people, of bloodshed. In Va’eira is the plague of DAM (blood). And in Tzav, we find the prohibition of eating blood (as well as references to the blood of a korban). The G-gang, ace TTriddles solvers, found another common feature in these three sedras. Seven days. “In Noach, Hashem told Noach in seven days the flood would come (7:10) {Rashi - Aveilut period for Metushelach}. Also there were seven days between sendings of the yonah, the dove (8:10,12). In Va'aera, we learn that the plague of blood lasted seven days (7:25). In Tzav, toward the end (8:33) it states the inauguration proceedings, days of miluim, were seven days.” They add that it also appears in the reading for Parshat Para, regarding seven days of impurity (19:14). Not only did the G-gang add to the solution of this TTriddle, but they got the blood answer as well. Extra points for Gryffindor, I mean, the G-gang. Blood, BTW, is mentioned in Parshat Para too.
[4] EIZOV. Hyssop. You might find this interesting - here is the result of an Atomica query for hyssop:
1) A woody Eurasian plant (Hyssopus officinalis) having spikes of small blue flowers and aromatic leaves used in perfumery and as a condiment.
2) Any of several similar or related plants.
3) An unidentified plant mentioned in the Bible as the source of twigs used for sprinkling in certain Hebraic purificatory rites.
And that third definition, whether the EIZOV is hyssop, marjoram, moss, or something unidentified, is the solution to the TTriddle. The applicator was for the blood of the Korban Pesach and the potion of the ashes of the Para Aduma. G-gang answered that the applicator was the finger - of Moshe in Tzav, of the blood of the PAR HACHATAT, and of Elazar in Parshat Para, who sprinkled the blood of the PARA in the direction of the Mikdash.
[5] Every so often, one can find the solution to a TTriddle sitting innocently within the TTriddle itself. “This is the Torah” - ZOT HATORAH - is a link between the first and second Torahs read this past Shabbat. The exact phrase ZOT HATORAH (as opposed to ZOT TORAT...) appears only three times in Tanach. In Tzav, 7:37, where it refers to the presentation of the laws of the various types of korbanot. In Metzora, 14:54), where it refers to the various types of NEGA’IM, and in Bamidbar 19:14, in Parshat Para, where it refers to ritual impurity contracted by being under the same roof as a dead body. In addition to these three occurrences of ZOT HATORAH, there is one V’TZOT HATORAH, the one we quote when the Torah is lifted before it is rolled closed and “dressed”. (S’fardim and some groups among Ashkenazim, as well, lift the Torah before Torah reading.)
And the unannounced TTriddle, the one graphic element in the ParshaPix on page 3 that was not explained on page 100. It was the piece of chain under the red cow. No significance being under the cow; it was just a convenient place to tuck the chain out of the way. It refers to the SHALSHELET. See TTriddle [1] for details.

This week's TTriddles:
[1] Three times in Tzav, three times in Sh'mini and that's it for the Torah
[2] If they were named in this week's sedra too, this one would match the sedra
[3] This Animal's Feet Zplit Aren't
[4] (Chayei Sara), Mikeitz, B’shalach, Sh’mini (Eikev); Mishpatim, Shmini, M’tzora, Matot, D’varim
[5] Yitzchak, Yosef, Par'o, Yitro, Moshe?
[6] Menashe the M'tzora saw a calf on Simchas Torah

Note to TTriddle solvers: We haven't forgotten the special MegillaMix competition. Results soon.

Around the Israel Center
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The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes, according to Jewish law There is a registration fee of 200nis per case No other charges for this service Please call 566-7787 ext. 204 for further information We have forms for two types of cases: Those where both parties agree to submit their dispute to the Beth Din, and those where a complainant wants the Beth Din to summon the second party. Yitzhak Fund, Esq. • Rabbi Emanuel Quint Chairpersons , Ita Rochel, Administrator

Kashrut Questions
If you find a discrepancy between the Hebrew labeling and the original packaging... or if you have any other OU kashrut questions, call this toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight, you get a human; other times, leave a voice- message OU Kashrut in Israel office at the Center: 5667787

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Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate located on the ground floor, and a cold drinks (cans) machine on the first floor near the library.

The Arnold Abroms Memorial Lending Library: Hours - SUN., MON & WED: 10-5, TUES: - 10-4; THURS: 1-3,MON & WED eve.: 5-8pm

Yankel Winet z”l Torah Tape Libraries including the Israel Center Torah Tape Library and the Aish HaTorah Tape Library at the Center• Sunday, 11:00am-1:00pm, 3:00-5:00pm; Monday - Wednesday, 10:00am-1:00pm

Join 100,000 Jews in reciting the Prayer for IDF soldiers daily and help raise funds to benefit our Israeli soldiers. Buy Tefila L'chayalei Tzahal cards (for yourself, family, and friends) for 5NIS each and be a part of this mitzva! All proceeds benefit injured and needy soldiers. Cards are available at the Israel Center - just ask for them at the front desk

Torathon 5763 • May 1st & 2nd from 8:30am Thursday to 10:45am Friday (26¼ hrs.) • More hours than the marathon has miles! • Shiurim All Day and All Night and...• Carlebach-style Rosh Chodesh davening • Festive breakfast • More details to come...

NCSY Summer 2003 Camps
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WHO? 6-11 graders - boys/girlsSeparate campuses
WHEN? Wednesday thru Tuesday, July 2-15
WHERE? Keshet, Ramat HaGolan
WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach, sports, overnights... and more
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Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center tiyulim. And, to help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements. We will be happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and Thursdays. Call Rochel at The Travel Desk of the Israel Center, 566-7787 ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il

THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press 211. You'll hear "thank you, one moment please", and then the phone system's music for 15 seconds (or less). Then the Tiyul Hotline message begins. You can listen to the whole message and then press 2 to leave your message, or you can interrupt by pressing 2 right away and leaving your message sooner.

What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE up to the day before the TIYUL and request a box lunch. 18š will get you a delicious sandwich (specify your preference), a refreshing drink (specify regular or diet) and a dessert. Your box will be ready for you when you board the bus.

TIYUL POLICIES Please note: We reserve the right to charge a cancellation fee in case of last-minute cancellations. (Please speak to Rochel at the Travel Desk when making reservations.) Also... Price of tiyul is based on a minimum number of participants.

Students from Abroad Are your parents planning on visiting you some time this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We have many attractive deals for them... and you. Let us turn an ordinary “been there, did it” visit into an unforgettable, special one!

KASHRUT POLICY Food for Israel Center In-House programs is supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the Travel Desk or by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

Our next Israel Center In-House Shabbaton will be a BIG ONE; Register now for the SHABBATON HAGADOL • Shabbat Parshat Metzora-HaGadol, April 11-12; Let us do the cooking for you... and help you review the Laws, Customs, & Concepts of Pesach and the Seder • Special Shabbat guests:Rabbi & Mrs. Reuven Aberman; also: Shiurim, Mini-Shiurim, Divrei Torah, and Tidbits by Rabbi Eddie Abramson and Phil Chernofsky; Meals by Schocketino Catering; 200NIS per person (220NIS for non-members) • These prices are for people who sign up during March.; April prices are 220NIS and 240NIS • Registration on a first come - first served basis • Limited places • We’ll be taking Shabbat early, so that the first Shabbat Seuda,the Friday night shiur and Oneg Shabbat will be at a reasonable time • Mincha - 5:30pm • Candle lighting - 5:45pm

Wheelchair Accessible Tiyul Recently in the Old City, many areas have been made wheelchair accessible. Those of you who would like to join us (with or without companions) should call Shulamit at: 532-6454 or 050 937 932. We are arranging transportation in a special vehicle which can accommodate 5 people who use wheelchairs and their escorts at a time per trip. Call NOW (Leave a message) Don't hesitate!

Wednesday, April 2, Erev Rosh Chodesh Nissan
Kfar Chabad: Matza Baking; guided step-by-step way in which their matzot are baked. Hosted by Chabad’s Hospitality services, we will also tour the Etrog orchards, Dairy Farm, 770 Replica of Rebbe’s House in Brooklyn, Video, visit and interaction with the children of Chernoybl. You can buy lunch as well as Hand Matzot for Pesach • Visit an Igloo in Moshav Gamzu where Judaica is created in front of your eyes by Shesh Moshzar Crafts • Visit the World Famous Silversmith’s Hatzorfim in Kfar Daniel; 8:00am to 6:00pm; Price: 50/60NIS • Reserve Immediately• Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her delicious sweets

Hold this date: Monday, Chol HaMoed; Tiyul for the entire family - Visit new places in the Binyamin area • Watch for details

For reservations at the hotels listed below or any other Israeli hotels, please call Rochel directly at the Travel Desk 566 7787, ext. 249. She'll be happy to accommodate you with any of your requests.
Dan Pearl, Jerusalem, valid March 30-April 3, 430NIS per night, per couple, B/B;
Renaissance, Jerusalem, valid March 3- April 4, Two-night package: 800NIS per couple, B/B, includes entrance to the health club and indoor pool
Inbal, Jerusalem, valid March 31 - April 3, 570NIS per couple, B/B; Includes free entrance to health club & indoor pool
Neptune, Eilat, valid March 30 - April 3, 385NIS per night, per couple, B/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

The word MALON (Hebrew for hotel) appears in Tanach 8 times: In the Torah, it appears twice connected to Yosef’s brothers when they traveled between Canaan and Egypt, and once with Moshe and family on their way from Midyan to Egypt. The other 5 occurrences are in Yehoshua, Melachim Bet, Yeshayahu, and Yirmiyahu.

The Back Page of TT563
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for non-mem. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for lack of ability to pay. (Membership is 225NIS per year) Many Israel Center programs are partially funded by the Jewish Agency for Israel

In the pre-Pesach weeks, there will be classes that are in recess, others that will continue to take place, and others that have a substitute. We will try to be accurrate in TT, but it might be a good idea to confirm by phone.

SHABBAT DAY
Shabbat Afternoon Shiur (5:00pm)Note: This time will remain fixed throughout the summer,at least until Rosh HaShana 5764: A Shiur and a Play; “And Aaron was Silent” by Yaacov Peterseil and Tiferet • Drinks • Mincha follows shiur (6:00pm)

Motza’ei Shabbat, March 29th, 9:30pm • Rosh Chodesh Shiur of the Month #258: G-d’s Day of Atonement; Insights into Rosh Chodesh, Kiddush HaChodesh, and Kiddush Levana - Many things you never knew with Rabbi Ephraim Sprecher • Timely and thought-provoking lectures and articles at www.geocities.com\RabbiSprecher

Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara), Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
NOT THIS WEEK • 4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel
The above-mentioned shiurim are in English and take place in the Ganchrow Beit Midrash (first floor, one flight up) • For men who want to do some serious learning...

SUNDAY
9:30am (women) • Silence & Song on Pesach with Golda Warhaftig
10:30am (women) • Pesach: A Prototype of Freedom • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Pesach Symbols: Not Just for Children • Shprintzee Herskovits
Sunday, March 30, 8:00pm • Helping Children Achieve; Understanding different learning styles to help underachieving students maximize their potential with Rabbi Shlomo Kory
Sunday, 7:30pm • Contradictory Symbols and Conflicting Motifs at the SEDER with Rabbi Chaim Eisen

MONDAY
9:15am • (men & women) Caveat Emptor:Smart Pesach Shopping with Phil Chernofsky
N'SHEI LIBRARY 10:00-12:30
10:30am • (men &women) • The Relevance of Korban Pesach to our Times with Rabbi Zev Leff
11:36am • (men & women) • Jewish History - Bayit Sheni period: The Great Revolt: 66CE - Victory?! with Dr. Henry Goldblum (After this session, Dr. Goldblum’s class will break until after Pesach)
SLIM FOR LIFE Group weight-loss program for women • No obligation for the first session • Qualified nutritional advisor on hand • NOW on Mondays, from 11:35am • Elisheva 999-6479 (1:20pm)
Women's Beit Midrash Program • 3:00pm - Pesach Kashering Made Easy (bring your questions) - Rabbi David Derovan; 4:00pm - The Exodus: Destiny of Creation - Ora Derovan
Monday, 7:30pm • In the Light of the Temple, an Introduction to the World of the Temple in Jerusalem (Program in Hebrew)
Mondays 7:30pm • Avrom Silver Jerusalem College for Adults of the OU Israel Center • Dr. Avivah Gottlieb Zornberg on Exodus: A Therapeutic Narrative (also Wed.10:30am)
RESUMES AFTER PESACH • 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 -

TUESDAY
N'SHEI LIBRARY - Closed
9:00-10:00am • Exploring Pesach Themes in Talmudic Sources with Rabbi Aharon Adler
10:15-11:15am • Hagada Insights with Rabbi Sholom Gold
Yad Yaakov Center for Jewish Education classes at the Israel Center, Tuesdays, 9:00-10:30am. Call 051-639-921 for further information
9:00am: G-d judges the Egyptians with Dr. Hayim Abramson
9:55am • Pesach - Aggada & Halacha with Dr. Hayim ABramson
10:50am • Hagadat Nechama - Learning to ask more than 4 questions at the Seder with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association • 14th year • over 3000 loans granted • Gemach - Free Loan Society to provide interest-free loans for people in financial distress. Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
11:45am • Pesach: A leap of faith (women only)with Raizel Zisk
Tuesday, April 1, 7:30pm • PRACTICAL TRAINING; You will learn a self-help, stress and trauma relief training, and already FEEL RESULTS that will greatly benefit you and your family. These tools reduce your family health care costs, and prepare you for calmly, securely coping with the war fears and anxieties. Best of all --- no pills, machines, or gimmicks to buy! EMOTIONAL FREEDOM TECHNIQUES are physiological, scientific, and you apply them with your own hands. www.EFTIsrael.org • www.IsraelTraumaCare.org • This program will be repeated IY”H on the following Tuesday, April 8th
Tuesday, April 1, 8:00pm • Telling the Tale: The Mitzva of Hagada by Rabbi Yehoshua Freilich, Dean, Be’er Miriam College, Har Nof

WEDNESDAY
9:30am • The Pesach Service in the Mikdash with Dr. Joel Luber
10:30am • Break the Fear Habit... and LIVE! with Alan Romm
9:00-10:15am • KITNIYOTLooking at a Pesach minhag with Rabbi Macy Gordon
10:30-12:00 noon • EXODUS: A Therapeutic Narrative with Dr. Avivah Gottlieb Zornberg
3:00-5:00pm • Women's Beit Midrash; 3:00pm - Another Look at the Four Sons - Rabbi David Derovan; 4:00pm - Entering the Covenant: Korban Pesach and Circumcision - Ora Derovan
Wednesday, April 2nd, 5:30-9:30pm • Root & Branch Association (in cooperation with the Israel Center); Root & Branch Lectures
5:30pm: “Peace is Possible between Ishmael and Israel according to the Qur'an and Tanach” by Dr. Asher Eder www.rb.org.il/islam-israel.htm
7:00pm: “Jordan's Chechen Muslims: They came from Chechnya in the Caucasus 100 Years Ago - How "Jordanian" does Jordan's Chechen Muslim Minority feel today?” by Mohammad Kailani; Greetings (written): Sheikh Prof. Abdul Hadi Palazzi, Sec’y-Gen., Italian Muslim Assoc • Breaks between lectures for Q&A and/or refreshments on sale at Israel Center Cafe • Info: rb@rb.org.il • NIS25 per person (for any and all lectures), members NIS20, students NIS10
7:30pm • Jewish Philosophy; Road Map to the Prophets - Rambam's Guide for the Perplexed; Now studying: Rambam’s approach to Darchei Emori and Segula with Rabbi Chaim Eisen
8-10pm • Aliya Counseling with Miriam Bass
8:00 pm • Author’s Evening - Wine & Cheese sponsored by Simcha Publishing

THURSDAY
10:30am • Experiencing the Exodus in every generation with Rabbi David J. Derovan
Some time IY”H, sometimes B”N • Shmooze while you fold; Divrei Torah, verbal tidbits, Q&A, and with Phil
Rosh Chodesh Luncheon Thursday, April 3, 12:30pm featuring Adir Zik, Journailsit and film maker, will speak on: What’s so great about Pesach? 50NIS members, 60NIS non-members • Reservations required
Thursdays at 7:30pm • The Israel Center Men & Boy's choir; Details and to confirm, call Yisrael Shwarzstein: 02 5833389
8:00pm • Stories from the Gemara with Reb Yosef Schreiber
8:30pm • The History of Zionism understood through the Teachings of the Maharal; An AM SEGULA lecture series by Eli Yosef
TORAH TIDBITS AUDIO with Phil Chernofsky, Thursday nights, 10:10-11:00pm on Arutz-Sheva, 98.7FM and 1539AM, and on Arutz-7’s website, live or archived on www.israelnationalnews.com

FRIDAY
9:00am • In-Depth Pirkei Avot with Rabbi Chaim Eisen

Upcoming at the Israel Center
Sunday, April 6, 8:00pm Rabbi Sholom Gold on Eretz Yisrael in the Haggada • Lecture in Memory of Rabbi Joseph Schapiro z"l
Sunday, April 6th, 8:00-9:30pm at the Israel Center • Parent Coaching Cards • Learn what they are and how to use them to develop your child’s socialand emotional skills; Parent Workshop by Sara SilberEd. Psych. & Family Therapist • 50NIS per person - spouse 25NIS • For details and registration, call 051-444074 (Parent Coaching Cards Kit will be available at cost)
THU April 10, 8:00pm - The Alliance Jewish Young Adults monthly lecture by Prof. Paul Eidelberg on Jewish Statesmanship
Motza’ei Shabbat HaGadol, April 12, 9:00pm, Rabbi Shlomo Riskin at Yeshurun Synagogue
Sunday, Chol HaMoed, April 20, 7:30pm - Film and discussion
Watch for announcements of other Pre-, During, and Post-Pesach specials

The Handy Torah Tidbits Guide to Early Shabbat
Note to electronic-TT recipients:
Since Israel is going over to summer time on Friday morning, March 28, this guide was included in this week's TT. If you are in the States (or elsewhere), your Daylight Savings Time probably arrives at a different date. That is the context of this piece. We will try to leave it on the website for the duration, so that it can be timely and helpful when you go onto DST. This is the text of an 8-page pull-out of the hard-copy TT. It included Kiddush for Friday night, the SH'MA, and a Friday only Omer chart for the convenience of those who take Shabbat early. Even if you don't, you should find some of the material educational.

It's that time of year again. This TT Pull-Out contains practical information, detailed explanations, and helpful, handy texts for enjoying your Early Shabbat.
In many communities, people "take Shabbat early" during the summer months when nightfall is relatively late and they would prefer to eat their Friday night meal at a more civilized hour, and to have a bit more time after supper to learn Torah, go over the sedra, read (things that are permitted to read on Shabbat), go for a walk, play with the children, etc. There are some halachic points to clarify about the topic of "taking Shabbat early".

BACKGROUND
The first mishna in chapter 4 of Brachot contains a dispute between the Tana Kama (the first unnamed opinion in a Mishna-dispute) and R’ Yehuda as to when the deadline for Mincha is. The T”K says that one may daven Mincha until sunset. R’ Yehuda says that one may daven Mincha only until Plag Mincha. [PLAG is 1¼ "halachic" hours before sunset. A halachic hour is a twelfth part of the day, calculated from sunrise to sunset. (There is another way of reckoning the day - namely, dawn to stars out; we will stick to the sunrise-to-sunset day.)] By extension, the Talmud teaches that the deadline for Mincha for each opinion is also the earliest time for Maariv, and some other nighttime mitzvot. In other words, the T”K says that the day ends and night begins at sunset (or stars-out) and R’ Yehuda say PLAG begins evening, even though the sun is still shining. The Gemara presents us with an atypical resolution of this dispute - D'AVAD K'MAR AVAD, U'D'AVAD K'MAR AVAD - he who acts according to the one opinion, acts correctly, and he who acts according to the other opinion, acts correctly. It’s ALMOST take-your-pick.
Halachically, none of the nighttime mitzvot may be performed before Plag Mincha. Consequently, one may not "take Shababat" before PLAG MINCHA. One may not light Shabbat candles (or Chanuka candles) before PLAG, nor say Kabbalat Shabbat & Maariv, nor make Kiddush. But one MAY light candles, take Shabbat, daven Maariv, make Kiddush and begin the first Shabbat Seuda after PLAG.

SHMA
Davening Maariv and reciting the “nighttime Sh’ma” have been conveniently and meaningfully combined by our Sages, but each of those two mitzvot has its own rules of timing. Although one may daven Maariv from PLAG (according to R’ Yehuda), most authorities say that one does not fulfill his obligation to say the nighttime Sh'ma if it is said before sunset. (Stars-out is the proper beginning time for Shma.) Therefore, those who daven early (after Plag but before sunset) will say the Sh’ma and its brachot as part of Maariv, but they must repeat the Sh'ma (all three passages) after stars-out. In other words, when one davens Maariv before dark (after Plag, of course), he says the full Sh'ma twice; once, with its brachot, as part of the davening, and a second time to fulfill the mitzva of reciting Sh’ma at night.
Some object to taking Shabbat early because Sh'ma in its Maariv setting is not said at its proper time. Although one will repeat it later, this is not ideal. Furthermore, it becomes too easy to forget to repeat the Sh'ma after dark.

This pull-out and announcements at the end of "early minyan" are your reminders to say the Shma (and count the Omer) at the proper time. Try to remind each other in your family so that no one will forget these important mitzvot. Taking Shabbat early can be a positive experience, but not if it results in neglect of a Torah mitzva or two. [Personal suggestion: If you have the right kind of watchband, flip your watch over with the back facing you. Keep it that way until you say the Sh’ma at the proper time. It’s an annoying reminder, but it works well. If you don’t have the right kind of band, try switching your watch to the other hand until you say Sh’ma.]

Another Problem
Since davening Mincha after Plag is fine according to T”K but NOT according to R’ Yehuda, and davening Maariv before sunset is okay according to R’ Yehuda but not according to T”K, it is not proper to daven both Mincha & Maariv between Plag and sunset.
Therefore, it is best to schedule an early minyan to begin Mincha about 15 minutes before PLAG. This way, Mincha can be said before PLAG followed by Kabbalat Shabbat and Maariv, after PLAG. This would be consistent with R’ Yehuda's opinion. To begin an “early Friday” mincha after Plag is problematic, to say the least, and makes “taking Shabbat early” less than ideal.

CANDLES
Women must be reminded to light after PLAG, never before. Women should daven Mincha on their own (this is preferable year-round), light after PLAG, then go to shul (if they do) for Kabbalat Shabbat. This can be a problematic situation for some families.

KIDDUSH
Shuls that schedule their early minyan's Mincha after PLAG, not only enter into the contradictory situation mentioned above ("satisfying" neither the T”K nor R’ Yehuda), but also can run into another problem (depending upon timing). Once it gets "close" to dark, one should not begin a meal (nor say Kiddush) before saying Shma. In other words, if one has not made Kiddush by sunset (maybe even 5-10 minutes before that), then he must (should?) wait until dark, say the Sh'ma, and THEN make Kiddush (thereby defeating the purpose of "taking Shabbat early"). The idea is to say Kiddush well enough before sunset so that one does not even enter the time-range of Sh'ma. If people are "sloppy" about this issue, they make taking Shabbat less ideal. This is another point of objection by those who speak unfavorably about the whole idea of early Shabbat.

A minyan that starts Mincha a half hour before Jerusalem candle lighting time will get people home for a "problem-free" Kiddush, if the people don't linger too much after shul. (They still have the Mincha-Maariv after Plag problem.)

Technically, if one begins his meal "with halachic permission", he need not stop for Sh'ma or the Omer (they can be be said/counted after the meal). However, it is highly desirable and recommended that when the proper time arrives, families should interrupt their meals for Sh'ma and the Omer. This helps prevent forgetting later on, and also has a positive educational value for family and guests.

Another point to keep in mind... Some say that when people say Kiddush and begin their first Shabbat meal before dark, they should make sure that some challah is eaten after dark too.

More Problems
Some object to splitting a community by having two minyanim on Friday night. Others point out potential problems if a whole community takes Shabbat early and some individual members don't, specifically, lighting candles and doing other "melachot" after the community accepted Shabbat. Ask your Rav.

Early Shabbat should be an enhancement of Shabbat and a fulfillment of Tos'fot Shabbat - but without being careless about Shma and davening.

This handy pull-out will hopefully make things easier for you. Bring it to your Shabbat table and use it for the Sh'ma and then for counting the Omer (during Omer season, that is). Remain sitting for the Sh'ma; stand for counting the Omer.

POINT in FAVOR
Aruch HaShulchan (R’ Yechiel Michel HaLevi Epstein) introduces another factor into the equation which adds an additional positive spin to taking Shabbat early. He points out that we daven Maariv corresponding to the HECTEIR CHALAVIM V'EIVARIM, the slow burning of fats and certain parts of the day's korbanot on the Mizbei'ach all night. That's why we may daven Maariv all night long. But on Friday, the burning had to be done before Shabbat, i.e. earlier than the rest of the week.

By davening Maariv earlier on Friday evening, we nicely match the corresponding service of the Beit HaMikdash. (It's not a perfect match because we're beginning Shabbat at that point, and the Hecteir Chalavim v'Eivarim was specifically before Shabbat. Also, to be consistent, we'd have to daven Maariv early on Friday throughout the year, which we don't. But it's a nice point anyway.)

Taking Shabbat early can enhance one’s Oneg Shabbat, as mentioned earlier, by allowing for dinner to be at a more “civilized” hour, and being able to have young children join the rest of the family at the table. It can be an enhancement of Shalom Bayit for various reasons. But it should not involve compromising the standards of davening and other halachic matters.
Friday PLAG REG NST SH Leil Shabbat
Mar 28 5:38 6:20 6:50 7:25 Sh'mini
Apr 4 5:42 6:25 6:55 7:30 Tazria
Apr 11 5:45 6:30 7:00 7:35 M'tzora
Apr 18 5:48 6:35 7:05 7:40 Chol HaMoed (O)
Apr 25 5:52 6:40 7:10 7:45 Ach'rei (O)
May 2 5:56 6:45 7:15 7:50 K'doshim (O)
May 9 5:59 6:50 7:20 7:55 Emor (O)
May 16 6:03 6:54 7:24 7:59 B'har (O)
May 23 6:07 6:59 7:29 8:04 B'chu'kotai (O)
May 30 6:11 7:04 7:34 8:09 BaMidbar (O)
Jun 6 6:14 7:07 7:37 8:11 Naso
Jun 13 6:17 7:110 7:41 8:15 B'ha'a'lotcha
Jun 20 6:19 7:13 7:42 8:17 Shlach
Jun 27 6:20 7:14 7:43 8:18 Korach
July 4 6:20 7:14 7:43 8:18 Chukat
July 11 6:19 7:13 7:42 8:17 Balak
July 18 6:17 7:10 7:39 8:14 Pinchas
July 25 6:15 7:06 7:35 8:10 Matot-Masei
Aug 1 6:11 7:01 7:30 8:05 D'varim
Aug 8 6:06 6:55 7:24 7:59 V'etchana
Aug 15 6:00 6:48 7:17 7:52 Eikev
Aug 22 5:54 6:41 7:10 7:45 R'eh
Aug 29 5:47 6:32 7:01 7:36 Shoftim
Sep 5 5:40 6:24 6:53 7:28 Ki Teitze
Sep 12 5:32 6:15 6:44 7:19 Ki Tavo
Sep 19 5:24 6:05 6:34 7:09 Netzavim Vayelech

FRIDAY TIMES
The chart above covers the period from the beginning of SHA’ON KAYITZ (Summer Time, Daylight Savings Time) until the Rosh HaShana.
Here is the key to under- standing the different times in the chart:
PLAG
Mincha before this time, if at all possible. Candle lighting, etc. MUST be after this time. (It's a good idea to "pad" this time with 2-3 minutes on either side.)
REG
Regular candle lighting time (Jerusalem). This is 40 minutes before the sunset as calculated for an elevation of 825m.
NST
Near Sh'ma Time. Kiddush should (preferably) be said before this time. This time is 30 minutes after regular candle lighting time, which is 10 minutes before the later sunset time and 5 minutes or so before the earlier sunset (calculated as if Jerusalem were at sea level).
SH
Recommended to say Shma at this time or soon thereafter. (Then count the Omer.) 25 minutes after the later sunset. (This is earlier than Shabbat-out time.)
When the proper time arrives (see chart on previous page), say the Sh'ma with KAVANA to fulfill the mitzva of KRI'AT SHMA BIZMANA (Sh’ma at its proper time). Also, KAVANA to accept upon yourself the “Yoke of Heaven” and the “Yoke of Mitzvot” (second passage). For the last pasuk, have KAVANA to remember Y’tzi’at Mitzrayim (the Exodus) “all the days of your life”.
The saying of SHMA is a mitzva from the Torah and we should seize the first
opportunity after dark to say it, even during our Shabbat meal. Since it is not
now being said in the davening, [1] there is no need to say intb lkn k‘t at the
beginning, nor to attach ,nt to the end; and [2] we can (should?) say ,umn oak
vbnzc gna ,thre (for the sake of saying Sh’ma on time) before we begin.
The Sh’ma is presented in Torah font and with TROP for those who prefer reading it that way. Even if you don’t read the Sh’ma with TROP, the TROP helps by indicating which syllable of each word gets accented.
Then — between Pesach and Shavuot — count the Omer

S'firat HaOmer
For Friday nights between Pesach and Shavuot, remember to count the Omer after saying the Sh’ma. Sh’ma should go first because it is TADIR (more frequent) and because it is a D’ORAITA (fulfillment of a Torah mitzva), whereas Counting the Omer is less frequent and it’s status as D’ORAITA or D’RABANAN in our time (without the Beit HaMikdash and the Omer & Two Loaves offerings) is disputed.
Count the Omer with KAVANA, standing...
BEFORE the bracha, know the count
(Count even if you are no longer saying a bracha)
For the post-counting passages,use your TT Omer Chart or your favorite Siddur.

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