Halachic Times for Jerusalem Israel Summer Time
Correct for TT #564 • Ranges are for THU-THU, 30 Adar Bet - 8 Nissan - April 3 - 10, '03
Candle lighting - 6:25pm (Earliest, Plag - 5:42pm)
Havdala - 7:40pm (Rabbeinu Tam - 8:15pm)
Earliest Shacharit 5:35-5:26am
Sunrise - 6:26-6:17pm
Sof Z'man Kri'at Sh'ma - 9:34-9:28am (8:48-8:42am)
Sof Z'man Shacharit - 10:37-10:32am (10:06-10:01am)
Chatzot (halachic noon) - 12:42˝-12:40˝am
Mincha Gedola (earliest Mincha) - 1:15-1:13pm
Plag Mincha - 5:41-5:44˝pm
Sunset - 7:04 - 7:09pm (6:59˝-7:04pm)

Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem
Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.
The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses.
Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values - this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).
It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...
The Molad of Nissan was on Wed. April 2, 12:42am, Israel Summer time.
First opportunity for Kiddush L’vana according to Minhag Yerushalayim is after 3 full days from the Molad. That means that the first (and best) time for K.L. is this Motza’ei Shabbat, April 5th.
The other prevalent practice is to wait until seven full days have passed since the Molad. For this opinion, the first op will be Wednesday night, April 9th.
Just as Rosh HaShana is a good time for doing T’shuva and turning over a new leaf, when it comes to K.L., the best time to make or renew a commitment is during the month of Nissan, the Rosh haShana for months.
G-d gave a special gift to Bnei Yisrael - our calendar, with is lunar-based. Saying K.L. is one way of thanking Him.

LEAD TIDBIT:
Pesach Prep in the Parsha
On page 28, you can find the “story” of Parshat Tazri’a (without stats, this time). There you will see that Tazri’a is most often (63% of the time) after Pesach, and combined with M’tzora. But in a not-insignificant 37% of the years, all the 13-month two Adar years, Tazri’a stands on its own and is read around Rosh Chodesh Nissan - a bit before, on Rosh Chodesh, or a couple of days later.

Chagim don’t match Parshat HaShavua. That’s why we suspend the regular Parshat HaShavua and have special Torah readings for the Chagim from elsewhere in the Torah. Pesach does not fall near Parshat Bo, nor does Shavuot fall near Parshat Yitro.

Nevertheless, it is interesting to take a peek at Parshat HaShavua and see if we can connect it to the Calendar.

What jumps out of Parshat Tazri’a, Pesach-wise, is the opening issue of birth - specifically, Brit Mila. Circumcision of the males of one’s household is a required pre-requisite for Korban Pesach. Not only may one not bring the K.P. with an uncircumcised male in his house, but an uncircumcised individual may not eat of Korban Pesach. (This includes one who remains uncircumcised for health reasons.)

The common factor between BRIT and Korban Pesach is the role of each as something akin to a membership rite in the Jewish Nation. It is true that a boy born to a Jewish mother is Jewish from birth, even without a BRIT MILA, but the second bracha at a BRIT indicates that the baby is being “entered into the covenant of Avraham Avinu” with the performance of the MILA.

Also, a non-Jew who wants to become Jewish must undergo MILA (or the token letting of a drop of blood from the place of Mila, if he was previously circumcised) in order to become Jewish.

There are only two positive mitzvot that carry with them the punishment of KAREIT (being cut off from the Jewish People) for non-performance. Usually, such a terrible punishment requires an act of grave sin. In the case of MILA and K.P., the passive non-fulfillment is considered by G-d, so to speak, to be an expression of the individual’s desirte not to have anything to do with being Jewish. And his wish is granted with the penalty of KAREIT. (Of course, KAREIT is the punishment only for the willful, spiteful non-performance.)

Blood is associated with both BRIT MILA and KORBAN PESACH. At a Brit and during the Pesach Seder we recite the same verse, Yechezkel 16:6, in which G-d says that He saved (and will save) the Jewish People in the merit of their shed blood - Midrashically, the blood of Mila and the blood of K.P.

Sedra-Stats
27th of 54 sedras; 4th of 10 in VayikraTazri’a finishes the first half of the sedras
Written on 128 lines in a Sefer Torah (rank: 48)
9 Parshiyot; 5 open and 4 closed
67 p'sukim - 48th in the Torah; 8th in Vayikra
1010 words - 48th in the Torah; 8th in Vayikra
3667 letters - 48th in the Torah; 8th in Vayikra
Tazria is small. Only 6 other sedras are shorter(2 others in Vayikra and the last 4 of D’varim)
Tazri’a & M’tzora (and Acharei & K’doshim) are the two uncomplicated pairs of sedras that combine in 12-month years (63%) and separate in 13-month years (37%), in Israel and in Chutz LaAretz. The other pairs are more complicated.
When Tazri’a is combined with M’tzora (in 12-month years), it falls on the 1st, 3rd, 5th, or 6th of Iyar. When it is read alone (13-month years), it falls on the 27th or 29th of Adar Bet (HaChodesh), on Rosh Chodesh Nisan (HaChodesh) or on the 3rd or the 5th of Nissan.

Mitzvot:
7 mitzvot of the 613; 5 positive; 2 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 - 13 p'sukim - 12:1-13:5
Chapter 12, the shortest in the Torah with 8 p'sukim, deals with "birth". A woman becomes "ritually unclean" following a (normal) birth - one week for a boy - and on the 8th day the boy is circumcised - and two weeks for a girl. This period of TUM'A is followed by a special "waiting time" of 33 or 66 days for boy or girl respectively, after which the mother is to bring the korbanot of a YOLEDET. The whole issue of the "ritual impurity of a woman having given birth" constitutes a mitzva [166,A100], as does the bringing of the sacrifices [168,A76]. This portion of the Torah is also the source of the general prohibition of eating "sacred meat" while in a state of "ritual impurity" [167,L129].

Mitzva Watch
G-d spoke to Moshe... speak to Bnei Yisrael... and on the 8th day you shall circumcise... Sounds like a command. It is. How come it isn't counted among the 613? It is, but not from here. MILA is counted from Parshat Lech Lecha rather than from here in Tazria. From Tazria, one might think that MILA is the removal of the foreskin, and that's about it. From Lech Lecha we see the whole idea of a commitment and covenant with G-d symbolized by the performance of MILA. The context of Tazria is post-Sinai and in the lang- uage of command, yet the anecdotal context of Lech Lecha and Avraham Avinu define what this mitzva really entails. Brit Mila is unique (yes, Tzitzit and T’filin do too, but this is different) in having two mitzva-brachot, the texts of which show us the whole picture. First comes AL HAMILA, the bracha for the act of removing the foreskin - something which takes a second or two of the Mohel's time. Mitzva to do. Slice. Done. Immediately after the Mohel says that first bracha, the father of the baby says the second bracha - to enter him into the covenant of Avraham. This bracha, also a Birkat HaMitzva, is not trans- ferred to the Mohel, as was the first bracha, and does not refer to an aspect of the BRIT that is completed in a very brief period of time. Rather, it expresses the lifelong commitment of the parents of the child to raise him as a Jew in every sense of the word. We can even say that the Torah, Chupa, and Maasim Tovim that we wish upon the baby is actually part of the mitzva of BRIT MILA.

To say it in other words, the mitzva of MILA might be presented in Tazria, but the mitzva of BRIT MILA is best taken from Lech Lecha.

Furthermore, because we have already been commanded on MILA back in Lech Lecha, the Gemara teaches us some "new" aspects of the mitzva from the "repetition" of the mitzva here. E.g. that an 8th day Mila can be performed on Shabbat. (And that this applies only to a birth through the birth-canal, as opposed to a C-section delivery whose Mila is not done on Shabbat.) That Mila cannot be done at night.

TAHARA & TUM'A
To oversimplify: one aspect of the rules of ritual purity and impurity for a Yoledet (a woman who have given birth) is to show the sharp contrast between life on the one hand and the absence thereof on the other. This can be seen in the Tum'a of a dead body, in the laws of Nidah, the rules of pregnancy, as well as the Yoledet. A woman's period signifies that life has not begun within her - there is TUM'A. A pregnant woman has life developing within her - there is TA'HARA. When that life emerges into the world, she is no longer carrying that extra life - TUM'A.

Another aspect of the procedures for the new mother is geared to help her recoup her physical, psychological and emotional identity and well-being.
After the parsha of BIRTH, the Torah moves on to the topic of NEGA'IM (various skin afflictions). The rest of Tazria and most of Metzora deal with this topic.
A person with an affliction that MIGHT be Tzora'at (in one of its many forms) is to be examined by a kohen. Under certain circumstances, the kohen might declare the afflicted individual a M’tzora rendering him immediately ritually unclean. Or, a kohen might order a one week quarantine with an additional examination to determine the status of the individual, to take place on the seventh day of said quarantine. That second inspection can result in the person being declared "clean", or "Tamei", or an additional week of quarantine can be ordered.

Levi - Second Aliya - 12 p'sukim - 13:6-17
A kohen must examine a case of suspected Tzora'at. He looks for changes in coloration of skin and hair, raised or sunken appearance of the blemished area, increase, decrease or no change in size, and other signs. Sometimes he declares immediate Tzora'at. Sometimes "ritual purity" is declared immediately, in which case a trip to a dermatologist or the pharmacy for a salve might be the best thing. And sometimes a quarantine period is declared.
The expertise of a kohen in the area of Nega'im is both an art and a science. And more. Dozens of shades of white and other colors must be distinguish- able to the inspecting kohen. An error in perception of a white like the shell of an egg as opposed to the color of the thin membrane under the shell can make the difference between declaring the examinee Tahor or Tamei. Only certain times of the day are permitted for examining a NEGA, because of the different effects of lighting and shadow.

The laws of Nega'im are amazingly difficult and complex. In addition to everything else, the kohen had to know the psychology of the people involved and be sensitive to the personal situations of the afflicted.

A look at some of the Mishnayot in TAHAROT, even without going in depth, can give one an appreciation of what is involved in this topic. Once again, learning comes to the rescue and allows us to get "involved" in mitzvot even when they aren't active.

Shlishi - Third Aliya - 6 p'sukim - 13:18-23
The Torah presents further details on what the kohen looks for when inspecting boils and similar afflictions on the skin. The elborate checking and time delays from inspection to inspection serve to give the afflicted person ample time for introspection. A NEGA on the outside mirrors a character blemish or a religious shortcoming on the inside. While the kohen examines the external, the M’tzora himself does a thorough job of seeing his own inner being.

MITZVA WATCH
Why all the detail? Why are there so many different types of NEGA'IM? Perhaps it is because WE are all different. So many different types of people. So many different tempera- ments. So many different sins. And so many different personal reactions to our individual situations. We need to feel this individuality. It helps us be responsible for our own deeds. I would imagine that the kohen-examiner played the role of counselor too. Maybe sensing a disturbed soul that need TIPUL along with the NEGA.

R'vi'i - Fourth Aliya - 5 p'sukim - 13:24-28
This portion discusses burns on the skin and different colorations within the affected area. Keep in mind that a blemish of any sort is NOT Tzora'at unless declared so by a kohen. It could look like Tzora'at, but it isn't unless declared "Tamei". In fact, two people can have identical signs and one can be declared a M’tzora, the other not so. And the treatment of each case is completely different as a result.

Chamishi - Fifth Aliya - 11 p'sukim - 13:29-39
This portion deals with yet another type or two of N'GA'IM - sores on the head, neck, or face, and blotches on the skin. As was mentioned before, we are dealing here with a complex issue of a bridge between the physical and the spiritual. Or, to put it differently, of physical manifestations of spiritual problems. To help understand this idea better, think of the following analogy: There are physical afflictions and psychological problems that people can suffer.

Sometimes, each type is treated independently. But sometimes, a trained professional in the field will see the physical problems as manifestations of the psychological problems. And sometimes, vice versa. In those cases, it is very important for the professional to decide what gets treated and what will improve when the other does, even without special attention.

This was only an analogy, but this is one of the lessons, of Torat HaMetzora, the laws of N'GA'IM. The laws regarding the state of ritual impurity resulting from Tzora'at constitute a positive commandment [169,A101]. In other words, we would be doing the wrong thing to ignore these laws and details. There is a specific prohibition of cutting the hair of a Tzora'at area on the body [170,L307]. Among other reasons, this would remove an important indicator for the inspecting kohen.
Let's run with the analogy. If a doctor notices that a rash on a patient who came to him might be the result of stress and tension in the workplace, then it would serve no purpose to merely treat the rash. In fact, the rash might clear up after some stress- reducing measures without any treat- ment of the specific rash.
Welts, burns, blemishes, boils, etc. might go away after T'shuva and the Tzara'at procedures. How can a korban heal an affliction? How can T'shuva heal it? Same question as, How can psychological counseling cure asthma. But it can (sometimes) and so can all of the "remedies" in this week's sedra. Mind, body, soul - they are all connected and interrelated.

Shishi - Sixth Aliya - 15 p'sukim - 13:40-54
Certain cases of baldness are discussed in the first part of this portion. Usually, baldness is just baldness. But occasionally, the skin that is exposed when the hair falls out is blemished in specific ways which might mean Tzora'at.

A person who has Tzora'at, tears his clothes, lets his hair hang loose, and must announce in public that he is TAMEI. The proper conduct of the M’tzora is a mitzva [171,A112].

The rest of this Aliya deals with infection of Tzora'at on garments. Wool, linen, and leather are the materials that are subject to Tzora'at HaBeged. The laws of infected garments also constitute one of the 613 mitzvot [172, A102].

[SDT] Baal HaTurim points out that pasuk 42 begins and ends with burning of the "infected" garment. This teaches us that the method of disposal of something that is ASUR B'HANA'A (forbidden to derive any benefit therefrom) is by burning.

V’hitGalach, and he shall shave himself, is written with a large GIMMEL. Commentaries suggest that it reminds us of 3 (GIMMEL) differences between this shaving and others. It can be done by anyone, not just a kohen, not just with a razor, but other devices, and even a NAZIR who is forbidden to shave, must.

Sh'vi'i - Seventh Aliya - 5 p'sukim - 13:55-59
The topic of "afflictions of garments" is continued in this Aliya.

The final 3 verses are repeated for the Maftir.

The fact that there was such a thing as an affliction of a garment tells us something. We are dealing with different ways that G-d communicates his "displeasure" with us, as individuals. Today, we might say, His communication is more subtle - but we must see it... and react appropriately.

Haftara - 22 p'sukim - M’lachim Bet 4:42-5:19
The Haftara contains an episode with Elisha the Prophet and Naaman who, among other things, was a M'TZORA. The theme of the Haftara deals with miracles and the battle of Judaism against the powerful influence of Baal worship. In the Haftara, we can see not only one who was afflicted by Tzora'at, but the implication that it can be caused by arrogance and excessive pride. The Haftara gives us the link between NEGA'IM and moral behavior. In addition, we see the effect of the cure on Naaman. Not only was his leprosy gone, but so was the arrogance that got him into trouble in the first place.

Statistically, this haftara is not read so often. Only in 16.32% of years (about one in six) do we read it. The other times, we read HaChodesh or Rosh Chodesh, or the haftara of M’tzora. The next time we are scheduled to read it is 21 years from now.

THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 180 • Pledges to Charity
This lesson deals with another type of thing that has no physical substance. A pledge to charity or to a religious group is not a physical thing. The money that is given to fulfill the pledge is physical, but the pledge is not. However, the halachah recognizes that a pledge to charity may not be governed by the laws of a promise of a gift or sale of a nonphysical thing between individuals. Thus while a certain pledge of a gift or a promise to sell to an individual may not be effective since the promise is a transfer of a nonphysical thing, such transfer may be valid as a gift to a charity or to a religious group. This assumes that there has not been any kinyan performed to make the pledge or promise binding on the obligor or promisor. Although the halachah speaks of gifts or pledges for a sacred purpose, such as to the Beit HaMikdash in Jerusalem, may it be rebuilt speedily in our days, and pledges to the poor, I have designated all such pledges and gifts as pledges to charity. In addition to being a thing not physical, the pledge may also be of a thing not yet in existence. For example, Reuven, by a vow, pledges that the fruit that will grow on his trees two years hence is donated to charity A. It is axiomatic that a Jew must fulfill the vows that he utters. It is stated in D’varim 23:24. "That which is gone out of thy lips thou shalt observe and do." This means that whatever one utters with his lips, concerning a sacrifice, a vow, or anything similar, one must fulfill. I have designated all, pledges in the context of vows, even though technically they may not be vows since most persons would want their pledges to be respected as if they were vows. Related to this question is the time when the donor becomes responsible to fulfill his pledge regarding a thing not yet in existence or not yet in his ownership. Is it from the time that he thinks about making the pledge and decides in his heart to do so, or is it from the time that he actually utters the words with his lips? Since so much of the question of pledges depends upon man's relationship with his Maker, his thoughts of making a gift to charity may make it binding upon him. When the Beit HaMikdash was in existence, if a person thought that he would offer a sacrifice to God, the thought was enough to obligate him to offer the sacrifice. There are positions both ways as to whether at the present time a pledge to charity within one's mind, without having been orally uttered, is equivalent to a pledge to the Beit HaMikdash. I have taken the position of Rabbi Moses Isserles, that it is. There is authority that if one states: "I hereby pledge that I give my watch to Charity A", then the pledge is binding. This authority holds that this is true even if the person pledges something not yet in existence. Such as by stating: "I pledge to charity A the fruit that will grow on my tree two years hence". The reason is that a person's pledge to charity is legally binding and may be sued upon by the charity. Therefore, if a person who is on his deathbed makes a gift to charity of something not yet in existence, such as the fruit that his tree will bear two years hence, the pledge is binding. It is binding although the pledge is a non- physical thing and the thing that he pledges is not yet in existence.

A person may pledge to a charity all of the income of a lease that will be entered concerning property that he owns. It is similar to his having transferred the tree to the charity for its fruit, which is a valid transfer. This is not a transfer of a thing not yet in existence since thc tree is in existence. There is authority that disagrees with the foregoing and holds that the law as stated above is not correct in two respects:

(1) A vow is binding if the vow states that the person making it, takes it upon himself to fulfill the vow, that it is a personal obligation and not a gift; then he has the obligation to do the thing that he utters. In the above case he made a pledge that stated that he makes a gift of something not yet in existence. There is no obligation on him to fulfill it. Since the gift is for a thing not yet in existence, it need not be honored. The vow would have been binding if he stated, "I hereby take it upon myself (or I hereby vow) that I will give the fruit that will grow on my tree two years hence to charity."

(2) Even if it is stated in the context of a vow that he obligates himself to do something, it is not binding after he dies. But if he is on his deathbed and the gift is to deliver to Charity A, a thing not yet in existence, as soon as he dies the pledge to deliver the gift is terminated. Thus if he is still alive when the tree bears the fruit he pledged, he must fulfill the pledge and the fruit of that year belongs to charity. According to this second view, the donor's pledge would have been binding had he stated that he hereby gives the tree to the charity for its fruit. Since the tree is transferred while the donor is alive, the fruit will be given to the charity even after the death of the donor.

A creditor pledges the money owed to him to a charity. Since the debt is not a physical thing he cannot give it to charity. However, if he states, "I hereby pledge to give the money to charity when I collect it", it is binding. The donor in the former case made a current gift.

He stated "I hereby give to charity the money due to me from Shimon the borrower". To be personally responsible he must state. "I hereby undertake to deliver (or to give) to charity the money that I will collect from Shimon the borrower". Since this is an undertaking to do something in the future, it is binding on the donor, even according to the second authority in the text. Similarly, if a person states that when I purchase this object it will belong to charity, it is not binding. However, if he states that when he purchases the thing he will give it to charity, it is binding.

If a person purchases real estate with the intent to donate it to charity, he must fulfill his nonarticulated pledge. When he makes or thinks the pledge he is already the owner of the real estate. It is therefore both in existence and in his possession, and the problem of pledging a thing not in existence or not in possession does not apply.

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
Writing the Ketuba
Last week we explained the profound importance of the husband's obligation to provide for the wife in the case of divorce or widowhood. This obligation is not only meant to provide for the wife after married life; it is also, even mainly, intended to secure the bond between husband and wife during married life. This is done by complementing the exalted bond of kiddushin, sanctity, which is the essence of the wedding ceremony with the more mundane bonds of economic dependence, to create a union which is secured at all levels of human experience.

However, this doesn't explain why this obligation needs to be written. Yet this is a most fundamental requirement. Lin- guistically, the requirement for writing the ketuba is implicit in its name, which is merely the Hebrew word for "written". Legally, this requirement is expressed in the words of the Rema on the Shulchan Arukh, who writes that while it is technically possible for the couple to be together if the ketuba obligation is made only verbally, this method may be used only as a last resort in the case of dire necessity. This is so even though such an obligation is in any case valid only when it is temporary and affirmed by witnesses (SA EHE 66:1).

Rebbe Natan of Breslav explains the importance of having a written ketuba. He likens the two different aspects of marriage we mentioned, the exalted and the mundane, to the two aspects of Torah: the written Torah and the spoken tradition. The written Torah is the eternal, unchangeable source; the spoken tradition is characterized by concrete directives, by adaptation to circum- stances, and by human participation.

Likewise, the root, the ultimate source, of marital unity is certainly in the awesome holy union created by the kiddushin; but this has to find expression in concrete expressions of affection and attachment and adaptation to circumstances, as shaped by the unique characteristics and experience of husband and wife.

This idea is expressed by the necessity of writing down the ketuba. Just as the spiritual root of the couple's economic relations as expressed in the
ketuba is in the eternal mystical union which unites them, so its legal root is in something written, and therefore eternal and unchangeable.

Paradoxically the ketuba, which seem- ingly provides for the possible termina- tion of the marriage bond, is actually predicated on its expected permanence. We are careful to make this document one which will last forever, in our trust that it will never be needed.
(Based on Likutei Halakhot Breslav, Kidushin 3:17)

“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. Torah from Nature
7. Chizuk V'Idud
8. Hebrew Word
9. 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 It seems that every year we have a conflict between those who want to rush to eat the afikoman by chatzot (astronomical midnight) and those who want to allow the seder to advance at its own pace. What should we do?
A It is hard enough to try to decide for someone whether or not to be stringent. In this case, resolve to be stringent on the time of afikoman often causes reduced observance of other elements of the seder. In addition to the feelings of a wife/(grand)mother who slaved to prepare a meal fit for those celebrating liberation, there is the issue of curtailing the mitzva d'oraita of Sipur Y'tziat Mitzrayim (telling the story of the Exodus) or rushing the children, whom Chazal saw as central figures in the seder experience. So, one cannot compare the situation of those who can easily make it by chatzot with a little planning and those who have understandable difficulty. Study of the sources is needed to put the matter into perspective.

There are two main elements to the eating of afikoman. Firstly, it is part of the mitzva to eat matza on seder night, and, according to a minority of Rishonim (Rashi, Rashbam on Pesachim 119b), is the main fulfillment of this mitzva. The ROSH (Pesachim 10:38) puts the stress on the idea that afikoman is a reminder of the Korban Pesach, which we currently do not have, and, therefore, it is eaten on a relatively full stomach and is not to be followed by other food.

By when do these elements need to be done? R. Elazar b. Azaria and R. Akiva dispute if the Korban Pesach needs to be eaten by chatzot or by the morning (Pesachim 120b). Rava (ibid.) says that the time for eating the Korban Pesach is also the time for eating matza. Thus, both elements of the afikoman depend on this machloket. Rambam (Chametz U'matza 6:1) and apparently the Rif, pasken like R. Akiva, that we have until the morning. Yet, the Shulchan Aruch (Orach Chayim 477:1) writes: "One should be careful to eat [the afikoman] before chatzot." This is either out of deference to those who pasken like R. Elazar or because R. Akiva agrees that one should distance himself from possible sin and eat the Korban Pesach and the matza by chatzot (Gra, ad loc.).

Usually, the terminology of "one should be careful" in the Shulchan Aruch is somewhat more than a suggestion but somewhat less than an outright, binding halachic decision, and this is logical based on the sources we have seen. We must remember also that we are not talking about eating the Korban Pesach itself or our first matza of the night after chatzot, just the additional element of the afikoman (the Mishna Berura 477:6 makes this distinction).

Therefore, the following guidelines should provide a good balance. Try to start the seder promptly. Proceed through it without looking at the face of the clock, but at the faces of the children and others who should be learning, sharing in, and enjoying the full experi- ence of the seder. During the meal is when one should start trying to "make it by chatzot." It is best if all concerned get used to the idea that there is usually too much food at the seder. If less is prepared, and we remember that there are 7-8 days to partake in the bounty, there will be less chance of insult if dessert is skipped. Also, while the afikoman should be eaten on a full stomach, it is best that there be some appetite left for eating the afikoman (Rama 476:1; Mishna Berura ad loc.:6). However, habits are hard to break, and feelings should not be ignored.

(Some are aware of a sharp halachic trick to obviate the problem. It has both merit and some potential problems and is beyond the scope of our discussion.)
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)
Speech is the dress of thought.
When one speaks, one’s thoughts are revealed.
— Rabbi Dov Ber of Mezritch

If I knew for sure that I said AMEN properly even once, then I would never worry again.
— Rabbi Moshe of Kobrin

Rite and Reason by Shmuel Pinchas Gelbard
Many follow the custom that firstborn sons participate in a siyum on Erev Pesach morning where they eat a mitzva meal and do not fast. (Mishna B'rura)
Reason: This is because the fast is mentioned as a custom in Maseches Sofrim (ch. 21), but not in the Talmud. Therefore the rabbinical leadership did not object to this practice. (Aruch HaShulchan)

Reason: If one is weakend by the fast, he may not be able to fulfill the mitzvot of the Seder: eating matza and drinking the four cups of wine.
Reason: The gentiles had a custom to fast on the day before their holidays. Hence the rabbis were lenient concerning this fast, so we should not appear to be imitating the gentiles’ practice.

ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Eizel Charif, who was often quite cutting in his remarks to the wealthy and to the heads of the community, nevertheless showed a great deal of sympathy to the poor.

Once, in a court case between a rich man and a poor man, R’ Eizel ruled in favor of the poor man. The rich man, furious at having lost, berated R’ Eizel and said, “i don’t understand why you always stick up for the poor.”

“Actually,” said R’ Eizel, “I’ve been bothered by a similar question for a long time! Why is it that moist times the law is in favor of the poor man?”

R’ Azriel Hildesheimer used to say: “There are three things about the freethinkers that I envy. They are never guilty of mentioning HaShem’s name in vain, they never find themselves in doubt about whether to recite a blessing or not, and they can think Torah thoughts in a place where one is forbidden to do so.”

We begin to see what a delicate thing a thought is when we become conscious of the fact that the slightest, most imperceptible distrac- tion can cheat us of it. - From A Candle by Day by Rabbi Shraga Silverstein

MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA • Columbidae
This is a family of birds made up of of over 300 species of pigeons and doves. The main distinction between pigeons & doves is their size. The larger species of the family are called pigeons; the smaller ones are called doves. For many species, the terms are interchange- able. Included in this family are the only birds that are “fit for the Mizbei’ach”.

Here are some remarkable facts about pigeons/doves:
They mate for life. Pigeons build their nests with small twigs. The male brings the nesting material to his mate, one piece at a time, and she builds the nest. Pigeons usually lay two white eggs. The parents take turns incubating the eggs. Males usually stay on the nest during the day; females, at night.

Both female and male pigeons produce a special milk-like substance called "pigeon milk," which they feed to their hatchlings during their first week of life... It is made in a special part of the bird’s digestive system called the "crop"... (see box to the right)

A grown pigeon has nearly 10,000 feathers.

Pigeons have been known to live over 30 years.

With the ability to beat its wings up to 10 times per second, and maintain a heart rate of 600 beats per minute for up to 16 hours without rest, the racing pigeon is the unequalled athlete of the air.

Skinner showed that pigeons have a visual memory that can store at least 300 objects or images indefinitely.

All other birds take a little water into their beaks and have to tilt their heads back with each sip so that the water will go down their throats. Pigeons/doves are the only birds that can drink by sucking the water into their mouths.

Excellent eyesight, can see color and ultraviolet light. Sensitive hearing, incl. lower frequencies than humans can hear...

The fact that pigeons/doves lactate makes them slightly mammal-like, which calls to mind the fact that they were included by our Sages in the prohibition of “meat in milk”. Not that this is the reason, or even a factor, but it is interesting, nonetheless.

The word YONA appears 15 times in the Torah.

We are first introduced to the dove in Parshat No’ach (mentioned 5 times).

Then in Vayikra (3 times), Tazri’a (twice), M’tzora (4 times), and Naso (once), we find that No’ach’s dry land tester is a korban in a few situations - including the Yoledet (in Tazri’a), the recovered M’tzora (in M’tzora) and the recently-former Nazir.

Most of the 30 times the word appears in the rest of Tanach are not talking about the bird - which is the topic of the MRMH column (see elsewhere) - including 18 references to the prophet in the book by the same name.

CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
When you think of the difference between Eretz Yisrael and the diaspora in the context of mitzvot, you immediately think of mitzvot hat'luyot ba'aretz, the precepts that apply only in the Holy Land (viz., shmita, terumot & maasrot, et al).

In Tazri'a we encounter another difference. Various afflictions of the skin or of clothing generate tumah regardless of whether they occur in Eretz Yisrael or outside the Land. However, since tumat zoraat can only be ended with the prescribed offerings in the BeitHaMikdash, the treatment of zoraat for someone living in Chutz LaAretz would be highly difficult, to say the least.

And, at the beginning of the sedra, we learn that a woman giving birth is commanded to bring a special offering.

Clearly, living outside Israel makes it very difficult to observe many mitzvot, not only those directly linked to the Land.

But wait! We have no Beit HaMikdash. What's the difference where you live?

The difference is HISHTADLUS. Human effort. If we were to be challenged as to why we have not fulfilled these mitzvot, the only valid excuse can be that we have no Beit HaMikdash yet. But we should be able to say that we did as much as we were capable of doing - we keep as many mitzvot as we can... AND we live in Eretz Yisrael, eagerly awaiting G-d's help in being able to do all of His Mitzvot - speedily in our time, Amen. - Phil Chernofsky, Yerushalayim

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

ARMON with an ALEF is a palace or mansion. ARMON with an AYIN is a chestnut. ARMONIYOT are castanets. Now you know. Olé!

From the Desk of the Director
Parshat Tazria consistently forces us to compare the status of human beings with that of the animal world. For Rashi's first comment recalls Rabbi Simlai's well-known declara- tion (Vayikra Rabba 14) that the account of impurities relating to Man follows those of the animal world in just the same way that the description of Man's creation followed that of every cattle, beast and fowl.

Perhaps this indicates that we human beings are the pearls of creation. The Chatam Sofer concurs, citing Psalm 8: "What is man that You are mindful of him and the son of man that You visit him? You have made him a little lower than the angels and You crown him with glory and honor. You make him have dominion over the works of Your hands. You have put all things under his feet: all sheep, and oxen, and also the beasts of the field..."

With such an accolade we might proudly believe that we are the masters of nature. Moreover, we willingly accept Chazal's teachings that our dedicated service to Hashem can elevate us to a level above the angels.

However, notes the Chatam Sofer, we would better recall that one whose sins cause him to suffer from Tzora'at or other spiritual impurities descends to an impure level even below that of the animals. Unfortunately, in our time, we have seen too much of that. This contrast must surely urge us to reflect on the ways in which we daily activate our preeminent human faculty of free choice.
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.
Thoughts on the Korban Pesach
“...if, before the building of the Beit HaMikdash, anyone in Israel wanted to offer a Korban, he would erect a 'structure' (a private altar) anywhere he chose and there he would offer his Korbanot to G-d. ...However, even (before the building of the Beit HaMikdash) when this was permitted, many other Korbanot could be offered that way, but not the Korban Pesach. The Korban Pesach could be sacrificed only at the public altar (Bamat Rabim) located in the courtyard of the Mishkan. Therefore it is written, ‘You shall not sacrifice the Pesach within any of your gates...’ Those of blessed memory said, 'There is no differ- ence between a "great altar" (a Bamah Gedola i.e. Bamat Rabim) and a small (private) altar (Bamah Ketana) except for the Korban Pesach.”
(Sefer HaChinuch, Mitzva 487)

One of the unique features associated with the Korban Pesach was the institution of the Chavura. A Chavura may be defined as a company - usually an extended family together with friends and neighbors - united to offer and eat the Korban Pesach as a group. By the time the Korban Pesach was to be slaughtered, all circumcised Jewish males above the age of 13 and all women above the age of 12, who were no further than a three-day journey from Jerusalem, were required to join such a Chavura. Every Chavura had to acquire a sacrificial animal, a male lamb or goat, one year old or less, for the express purpose of using it for a Korban Pesach. Once the Chavura's Korban Pesach was slaughtered, new members were not permitted to join it. All the members (Minuyim) had to be in a state of ritual purity, and, at the time of slaughter, were not permitted to possess Chameitz.

• The Olei Regel (pilgrims) entered the Azara with their Korbanot in three shifts. Once the Azara was filled, the gates were closed. "When the first group went out, the second group came in; and when the second group went out, the third group came in. As it was performed with the first group, so did they do with the second and the third…" (Pesachim 5:7) The Olei Regel, acting as representatives of their particular Chavura, brought the sacrificial animal into the Azara.

• Since the Korban Pesach was considered Kodashim Kalim, it could be slaughtered anywhere in the Azara. It was slaughtered on the day of the 14th of Nisan after the afternoon Tamid, usually around 3:00pm (earlier on Erev Shabbat) The Shocheit needed to have “special intent” - i.e. this particular animal is a Korban Pesach which is being slaughtered for this particular Chavura. Neither the Shocheit nor the Kohanim could own Chameitz at this time.

“The Pesach was slaughtered in three groups… When the first group entered and the Azara was filled, the gates of the Azara were closed. A Teki'ah, Teru'ah Teki'ah were sounded. The Kohanim stood in rows and in their hands were vessels of silver and vessels of gold. In one row, all the vessels were of silver and in another row, all the vessels were of gold. They were not mixed together…” (Pesachim 5:5)

“An Israelite (the Ba'al HaKorban himself, if he was capable of doing so) slaughtered (his Korban Pesach) and a Kohein caught the blood. The Kohein passed the vessel to his fellow (Kohein) and he to his fellow, each receiving a full vessel and giving back an empty one. The Kohein nearest the Mizbei'ach sprinkled the blood in one act against the wall of the Mizbei'ach above the base." (5:6)

The reason for this unusual arrangement was to allow as many Kohanim to participate as possible - "In the multitude of the people is the King's honor" - and to enhance the beauty of the Avoda. The vessels had a rounded bottom to prevent people from setting them down on the floor and perhaps forgetting about them. The blood could coagulate, become unfit for the Mizbei'ach and as a result invalidate that particular Korban Pesach.

Tif’eret Yisrael describes the blood application of the Korban Pesach. “The Korban Pesach... required only one blood application. The Kohein would take the Temple vessel containing the blood, and pour it out on the wall of the Mizbei'ach making sure that the blood would flow onto the Yesod” - the “foundation” or the exten- sion of the base on the north and west side of the Mizbei'ach. (Chomer Bakodesh 5:4)

• Unlike any other Korban, the Hallel was recited during the Shechita. It must have been a magnificent sight and no doubt sounded even better! Hundreds of Leviyim sang - young and old - accompanied by possibly hundreds of others playing musical instruments. No doubt many of the Olei Regel in the Azara enthusiastically joined the Leviyim in song.

• “How did they suspend (the sacrificial animals) and flay them? Iron hooks were fixed in the (Azara) walls and pillars and on these, they used to hang the carcasses and flay them. And if anyone had no place to suspend and flay (his sacrificial animal), there were thin smooth rods (available) upon which a man could put on his own (shoulder) and that of his fellow (across from him) and upon (this rod) he hung and flayed his offering...” (Pesachim 5:9)

• “The man who dismembered the sacrificial animal placed the Emurim (those parts of the Korban burnt on the Mizbei'ach) on a tray and gave them to a Kohein. The Kohein ascended the Kevesh - the ramp - to the top of the Mizbei'ach and cast them into the large fire located near the southeastern corner. When all the offerings of the shift were offered, the gates of the Azara were opened, and, joyously conscious of performing a great Mitzva, the Israelites streamed home, carrying their slaughtered lambs and goats to be roasted. < to be continued >

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 #64. Contents of this weekly column are (mostly) based on the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide to correct pronunciation of Hebrew, specifically in davening and Torah reading.

Let’s try a little more TROP (Torah notes). Remember, these columns on TROP are not just for people who read the Torah in shul. Yes, they should benefit from these columns by becoming more aware of how TROP works. (Assuming they were not already experts on the subject.) But the rest of us can also gain from learning more about TROP because it will help us read a pasuk and say the words in davening more correctly. And what follows that is a better understanding of what we are reading and saying. And what follows that is better KAVANA. And that’s the real goal of these columns. Not grammar for the sake of grammar, but grammar (and other things) for the sake of a more meaningful davening and Torah reading.

In last week’s column, reference was made to 19 TROP marks that are followed by pauses of different lengths and significances (these are called MAFSIKIM), and 8 TROP marks that link their word to the next word (M’SHARTIM). The M’SHARTIM were not subdivided into levels. Yet there are times when links need be made with different strengths, so that the correct meaning of a phrase is preserved. Sounds confusing, but let’s look at some examples. These examples come as part of a different issue, which we have touched on in past columns, but will be repeated here.

T’LISHA is the note that looks like a magnifying glass. There are 2 T’LISHAs. T’LISHA GEDOLA leans to the right and appears over the first letter of a word, regardless of where the accent of the word is. T’LISHA GEDOLA is a MAFSIK. It is followed by a pause, albeit a short one, and does not link its word to the next. The T’LISHA K’TANA leans towards the left and is above the last letter of the word, regardless of where the accent is. Its leaning to the left means it is leaning towards the word to come and it links its word to the next. Both T’LISHAs are the same size on the printed page; the GEDOLA (big) and K’TANA (small) refers to how long or short the note is sung.

Breishit 8:13, VAYHI (T’LISHA GEDOLA) pause, and it came to pass (pause), B’ACHAT V’SHEISH MEI-OT SHANA, in the 601st year...

Sh’mot 19:16, VAYHI (T’LISHA K’TANA), shorter note, no pause, links right into VAYOM HASH’LISHI... And it was on the third day...

Note that when the word following the T’LISHA GEDOLA begins with a BET, the BET retains its DAGESH, as it should “at the beginning of a word”. However, after a T’LISHA K’TANA, the BET of BAYOM lost its DAGESH and became VAYOM. We can say that being preceded by a word with a linking-TROP (a M’SHAREIT), the BET is less “the beginning of a word” than it is when preceded by a MAFSIK, a pausing TROP. Something like that.

Very often, a T’LISHA is followed by KADMA V’AZLA (the TROP pair, usually on a two-word phrase, sometimes both on the same word, that look like the upper right quarter of a circle’s circumference and the upper left quarter, both placed above the word and on the accented syllable). KADMA is a linker (M’SHAREIT) and AZLA (a.k.a. GEIREISH) is a pauser (MAFSIK - a low level one, meaning short pause after it).

When a T’LISHA KTANA links its word to the word with a KADMA, which links its word to the next word with the AZLA, the first link is stronger, necessitating a slight pause between the KADMA and AZLA (where there usually is not such a pause). Huh? Don’t worry. Read that again and then look at this example.

In Vayeitzei (B’reishit 30:35), Lavan removed some of the goats from the flocks that Yaakov was tending. VAYASAR BAYOM (TK) HAHU ET HAT’YASHIM (KADMA V’AZLA)...

Obviously, BAYOM HAHU, on that day, goes together more than HAHU and ET HAT’YASHIM do. Many Torah reading fellows miss this point. They will read it BAYOM (pause - which shouldn’t be there) and then HAHU ET HAT’YASHIM... But even if you don’t pause after the T’LISHA K’TANA of BAYOM, you still have to link it more strongly to HAHU, by a brief pause after HAHU.

Sometimes, the meaning of the words change - not just group awkwardly, as in the Lavan example.

Look at D’varim 7:15. “And all the terrible afflictions of the Egyptians (He won’t give you, but rather your enemy).” ...V’CHOL MADVEI MITZRAYIM HARA’IM. It is MADVEI MITZRAYIM, the Egyptian afflictions, which are described as RA’IM, terrible. MADVEI has a T’LISHA K’TANA, MITZRAYIM has a KADMA, and HARA’IM has an AZLA. If you pause after MADVEI and don’t pause slightly between MITZRAYIM and HARA’IM then the pasuk reads, “and all the afflictions of the terrible Egyptians”. Terrible as the Egyptians were, that’s not the correct reading of the pasuk. Only when MADVEI MITZRAYIM is read together, modified by HARA’IM will the pasuk read right.

Think of it like BIG TRUCK DRIVER. Is this a description of the driver of a big truck, or the description of the size of a truck driver. It depends where you pause and what words you link. That’s what TROP does. The driver of the big truck might be big or small, or the big guy might be driving a big or a small truck. Depends what you want the words to mean. <More to come (but not necessarily every week)>

Parsha Pix
The baby in the upper-left is a boy, as evidenced by his helicopter beanie (girls are too smart to wear nerdy hats like that). His birth carries a 7 day period of TUM’A, followed by 33 days of “watching”.
To the baby boy’s right is a scalpel for circumcision. No claim is herein made for the acceptability of the knife as pictured.
Then comes the baby girl with her cute bow (no boy would dare wear a bow like that). The periods for the birth of a girl are double that of a boy - 14 days followed by 66 days.
After the total amount of time following the birth - 40 days for a boy and 80 days for a girl, the mother is to bring to the Beit HaMikdash a lamb and a dove. If she cannot afford a lamb, then she may bring two doves.
The hand in the Pix is afflicted with a NEGA, which the kohen inspects with his magnifying glass.
The chameleon is known for the changing color of his skin. The idea of changes in color of a blemish, its skin, its hair, are all essential to the topic of NEGA’IM.
The shirt with a blemish is a representation of NEGA’IM of BEGED. We will have to consider that the shirt in the Pix is made of linen. It does not look like either a wool or leather shirt.
A shirt on which a NEGA persists must be burned. (That’s what the fire stands for.)
And finally, we have the Tic Tac Toe board, known as a pound sign (of digital telephone fame). Some people call it a number sign. Others call it a hash mark, or hashmark (which has other meanings too) or a crosshatch or a sharp sign or a scratch. Whatever you call it, it actually has its own fancy name. Ready? OCTOTHORP. We’ll all probably continue calling it a pound sign, but it’s nice to know that it is an octothorp or octothorpe. But we digress. In this ParshaPix it appears because it is made up of horizontal and vertical (almost) lines, thus standing for the SH’TI and EIREV, the warp and woof threads of woven fabric. The two words SH’TI and EIREV appear several times in the end of Tazri’a, in the topic of NIG’EI HABEGET.

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 (SH’MINI-HACHODESH) 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
[7] Plus one item in the ParshaPix

And the envelope please...
[1] The answer is VAYISHCHAT. The word sort of jumps at you from both Tzav and Sh’mini (more so in Tzav because of the SHALSHELET and the ETNACHTA). It came as a surprise that it only appears three each in these two sedras, and then not at all in the whole Chumash. [There are two more VAYISHCHATs in Yirmiyahu, but they are in very unpleasant contexts.] Of course, as far as the root word is concerned (SHIN-CHET-TET), there are over 80 appearances in Tanach.
[2] In addition to Sh’mini, R’ei also has the topic of kosher and non-kosher animals. In Sh’mini, no kosher mammals are identified; only the signs of kashrut are given. In R’ei, in addition to the signs, 10 kosher mammals are named. After the three types of kosher domesticated animals are named (cow, goat, and sheep), there is a list of seven CHAYOT. Had this list of ten also been in Sh’mini, then the DISHON, the fifth-mentioned CHAYA, would match the name of the sedra as the EIGHTH animal on the list.
[3] The three clues in this TTriddle were the Z instead of an S in Zplit, the fact that all words in the TTriddle began with a capital letter, and the awkward structure of the sentence. The sentence says, “this animal’s feet aren’t split. The clues all point to RASHEI TAVOT, intial letters of the sentence. TAFZA, which is Targum Onkeles’ way of saying SHAFAN, an animal whose hooves are not split.
[4] The first TTriddle was solved by only a couple of solvers. The second and third by no one. This fourth TTriddle was the most solved in the bunch. There are two sets of sedras, separated by a semi-colon. Sh’mini is in both sets. The sedras in the first set not in parentheses all begin with the word VAYHI. The two parentheses-ed sedras begin with a variation of the same root, VAY’H’YU and V’HAYA. The names of the sedras of the second set all begin with a HA, the definitive HEI, which is dropped in the common names of the sedra.
[5] The more common word for WHY in the Torah is LAMA. MADU’A appears in the Torah only 8 times. The people in the TTriddle said it one or two times in the Torah. (MADU’A is more common in NA”CH.)
[6] BAYOM HASH’MINI, on the eighth day. This is the common factor in each item in the TTriddle. Menashe’s leader, Gamliel ben Peda-tzur, brought his gift to CHANUKAT HAMIZBEI’ACH on the eighth day. The recovered M’tzora brings his korbanot on the eighth day. A calf (lamb and kid too) stays with its mother for the first seven days of its life and on the eighth day it may be brought as a korban. Simchat Torah, a.k.a. Sh’mini Atzeret, is the eighth dday of Sukkot (sort of). And, of course, the sedra of this TTriddle was BAYOM HASH’MINI. Brit Mila should have been on this list, but it has an UVAYOM, not BAYOM. And besides, it would have made the TTriddle easier.
[7] The one item in the ParshaPix that was unexplained in the ParshaPix explanation column, was a large hook. Hook in Hebrew is VAV. Sh’mini has a famous large VAV in the word GACHON. The VAV is identifed in many Chumashing as the middle letter of the Troah (which it is not, according to a computer count of our Chumashim).
Special mention of YYW who did a fair job on this week’s TTriddles. He took the Z/S switch of Zplit and came up with camel and gamal. With the C?G switch from English to Hebrew and the camel being mentioned as an animal whose hoof is not split. Nice try.

This week's TTriddles:
[1] Sounds like the great-grand-daughter of a rabbit. What's it really?
[2] Moshe: 91. Aharon: 2. Three others once. Who?
[3] Brazemu or...

Around the Israel Center
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse the political or halachic opinions of its advertisers, nor do we guarantee the quality of their service. Nor do we endorse any party or candidate.

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

Israel Center Cafe
After nourishing the soul, come nourish the body serving coffee, sandwiches, toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna, soups... and more Located on the lower level of the Israel Center Hours: Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the Center premises - cafe closed frrom April 15-27 • Coming after Pesach; Wednesday is Fleishig Day!

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
Pre-Pesach Amnesty • Return tapes to the Israel center Torah Tape Library WITHOUT paying any fines. No questions asked. No matter how long you’ve had the tapes - now is the perfect opportunity to return them. Thank you in advance andhave a happy & kosher Pesach.

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

This week’s run of Torah Tidbits weighs 680 kilo, not counting staples or rubber bands. If all the pages were lined up end to end (the long way), they would reach from Jerusalem to Beit Shemesh.

Torathon 5763 • Note New Date, May 15-16
Dear Friend, Shalom U'Bracha
This year our annual Torathon will take place on Thursday and Friday, May 15-16, ’03 (13-14 Iyar). This year the Torathon Journal will incorporate an anthology of Torah articles written by our very own Israel Center staff and the faculty of the Avrom Silver Jerusalem College for Adults.
The proceeds of the Torathon will benefit the numerous Youth Projects at the OU Israel Center, that have grown exponentially in the past two years. Literally, thousands of young people, from the Golan Heights to the Negev, have imbibed the spirit of Torah through these programs.
We turn to you, our dear friends, to respond generously as you have in the past. Every donation makes a difference! Your donation will help us open another chapter of Makom BaLev or assist a child to attend summer camp.
Please be so kind as to fill out the accompanying form and either fax it, mail it or bring it into the Center. For more details, contact Ita Rochel at the Israel Center, (02) 5667787 ext. 204.
We look forward to seeing you at the OU Israel Center. We wish you and yours a happy and kosher Pesach.
With best Torah wishes,
Rabbi David Cohen Menachem Persoff Phil Chernofsky
Director-General Director Educational Director

NCSY Summer 2003 Camps
IMAGINE:13 glorious days living, learning, dancing, swimming, camping, hiking
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
Safety precautions and proceduresper Ministry of Education andChevra L’Haganat HaTeva • For more information and registration,call Ahuva 02-5667787, ext. 242

Torah Tidbits are available on the internet on the OU’s website www.ou.org/torah/tt. You can download all of it at once or whatever sections you want. Palm version too.

The OU Israel Center on the internet! Torah Tidbits has been on the internet for a few years. Its pages are part of the OU’s website, and can be found at www.ou.org/torah/tt; We are pleased to announce the newest addition to the OU website The OU Israel Center; This new site is part of the OU’s website too.You can access them at www.ou.org/israel/ic; Please note: You can go from the Torah Tidbits site to the Israel Center site and vice versa. You can go from either Israel Center site to the OU’s homepage and vice versa. Here’s your assignment, should you choose to accept it. Check out the OU Israel Center’s website. Check out the Torah Tidbits website. And check out the OU’s main site (www.ou.org) where you can explore the many facets of OU activities and programs,access dozens of Torah shiurim and sites, Kashrut, audio, video... and much more.

If you are a member of the Israel Center...Thank you; If you were a member and your membership lapsed...Please renew; If you’ve never been a member...Please join
Yearly membership is 225NIS (family included); LIFE MEMBERSHIP - $500 (payments poss.) • Membership includes lower rates for all Israel Center programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox Union’s popular quarterly magazine - You can cut and send this form to us atP.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the details and arrange credit card payment by phone or email to trochel@netvision.net.il; Special note to TT readers who do not regularly participate in Israel Center activities (or never): You actually do participate in an Israel Center activity... called: Torah Tidbits; Many people feel that just for Torah Tidbits alone, it’s “worth it” to become members of the Israel Center.We hope you feel that way too.

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.

LAST CALL • We are almost full • 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
The word SHABBATON appears 11 times in Tanach, all in the Chumash (Sh’mot & Vayikra). It is referring to Shabbat 4 times, Yom Kippur twice, Rosh HaShana, Sukkot, and Shmini Atzeret once each, and Shmita twice.

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!

Chol HaMoed Tiyul • Monday, April 21st; 10:00am to 6:30pm • Join us and explore new communities in the Binyamin region; This year's main attraction is in Yishuv Inbalim along the Alon road, where one will encounter a day of fun and entertainment for the entire family including...jeep rides, petting zoo, inflatables, climbing activity center, exhibition products from Yesha, Kosher for Pesach cafe, music, and much more; Continue on the historical Route of the Patriarchs, view the establishment of the new communities, and learn the history, as we get together in Yishuv Giv’at Har’el (named for Harel Ben-Nun HY"D) for a Hachnasat Sefer Torah and the completion of a Mikveh; Divrei Torah by Harav Mordechai Eliyahu Shlita, family entertainment, including a hike to Nachal Shiloh, a visit to the recently discovered ancient altar, the site of the Mishkan, and more... Guide: Danny Erlich; Only 85NIS (95NIS for non-members)

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 Panorama, Jerusalem, valid Shabbat HaGado, 850NIS per couple, F/B
Sheraton-Plaza, Jerusalem, valid Shabbat HaGadol, 1025NIS per couple, F/B
Inbal, Jerusalem, valid Shabbat HaGadol, 1070NIS per couple, F/B
Renaissance, Tel Aviv, valid Shabbat HaGadol, 850NIS per couple, F/B, includes entrance to the health club and indoor pool
Carlton, Tel Aviv, valid Shabbat HaGadol, 880NIS per couple, F/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3 meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights

The Back Page of TT564
Israel Center activities for SHABBAT to FRI, April 5-11, and beyond

"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

SHABBAT DAY
Shabbat Afternoon Shiur (5:00pm)Note: This time will remain fixed throughout the summer,at least until Rosh HaShana 5764 • Parsha & Pesach Potpourri; Parshat HaShavua plus Hashkafa, Halacha, Minhag of Pesach & Seder by Phil Chernofsky • Drinks • Mincha follows shiur (6:00pm)

Motza’ei Shabbat, April 5th, 9:30pm SHARP • Please come on time so that we can start on time; The Kabbalistic Secrets of the Korban Pesach with Rabbi Ephraim Sprecher • Timely and thought-provoking lectures and articles at www.geocities.com\RabbiSprecher

Sunday thru Thursday
For this coming week, only Rabbi Zitter’s Shiur at 10:00am will take place, and on Sunday, Monday, and Tuesday only. All shiurim will resume IY”H after Pesach. Watch for announcements of specific dates.
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara), Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel
The above-mentioned shiurim are in English and take place in the Ganchrow Beit Midrash (first floor, one flight up) • For men who want to do some serious learning...

PLEASE NOTE:
Most regular shiurim are on recess until after Pesach. Some shiurim will be taking place this coming week. And there will be some special shiurim, just for this week. Read the schedule carefully, and call to confirm when in doubt.

SUNDAY
9:30am (women) • Pesach Review plus Questions & Answers with Phil Chernofsky
10:30am (women) • Hagada Highlights • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parsha & Pesach • Shprintzee Herskovits
7:30pm • Jewish Thought as it emerges from the Torah with the help ofRamban's Commentary • Now studying: MAN & WOMAN with Rabbi Chaim Eisen
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)

MONDAY
Please note time: Monday, April 7th, 10:00am • Towards more active Seder participation with Phil Chernofsky • Women and men will both gain from this class
SLIM FOR LIFE Group weight-loss program for women • No obligation for the first session • Qualified nutritional advisor on hand • NOW on Mondays, from 11:35am • Elisheva 999-6479 (1:20pm)
3:00-5:00pm • Women's Beit Midrash; Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study; In-Depth study of Chumash B’reishit with Rashi- Shiur by Rabbi David Derovan
Monday, 7:30pm • In the Light of the Temple, an Introduction to the World of the Temple in Jerusalem (Program in Hebrew)
Monday, April 7th, 8:00pm • men & women invited • Chasidic Insights into the Hagada with Rabbi Mendel Deren Director of Chabad of the Cardo
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
10:50am • more 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
Tuesday, April 8, 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

WEDNESDAY
9:30am • Pesach Hagada & Davening with Dr. Joel Luber
10:30am • Break the Fear Habit... and LIVE! with Alan Romm
3:00-5:00pm • Women's Beit Midrash; Acquire study skills and knowledge crucial to your life as a Jew - join us! Chavruta study & Shiur
Wednesday, April 9th, 4:00-9:45pm • Root & Branch Association (in cooperation with the Israel Center); Root & Branch Lectures
4:00pm: “Hidden Presence of Jewish Festivals in Christian Scriptures” y Rev. Dr. Geert Cohen Stuart Author, Jewish Feasts and Fasts: A Journey across the Sea of the Talmud to the New Testament"
5:30pm: “The Noahide Covenant and Laws: Two Different Rabbinic Lists of Laws Reflecting Two Views of Human Nature” by Rabbi Yehoshua Friedman Chairman, Noahide Fellowship, Root & Branch
7:00pm: “What is America? G-d's Name in geography” by Rabbi Yirmiyahu Bindman Author
8:30pm: “Zionism and the Children of the East: Report on recent Moscow meeting of Russian Jewish Leaders with Russian Orthodox Christian, Muslim, Buddhist and Hare Krishna Leaders who love the G-d, Torah, People and Land of Israel” by Mr. Dmitry Radyshevsky Executive Director, Mikhail Chernoy Foundation; former U.S. and Israel Correspondent, Moscow News
Greetings (written): Sheikh Professor Abdul Hadi Palazzi, Sec’y Gen., Italian Muslim Association
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

THURSDAY
10:30am • Into the Depths of the Hagada 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
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
APR 10 • 8:00pm • "Can Islam Be Democratized?"Jewish StatesmanshipbyProf. Paul Eidelberg • Call 053- 594-535 for further details
TORAH TIDBITS AUDIO with Phil Chernofsky, Thursday nights, 10:10-11:00pm on Arutz-Sheva, 98.7FM and 1539AM, and on Arutz-7’s website, live or archived on www.israelnationalnews.com

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

Upcoming at the Israel Center
Motza’ei Shabbat HaGadol, April 12th, 9:00pm • Drasha (in English) byRabbi Shlomo Riskin; The Significance and limits of authority:When are children not duty bound to listen to their parents? When are students not duty bound to listen to their teachers? A Commentary on the Pesach Hagada • Takes place at Yeshurun Synagogue - King George Street cor. Shmuel HaNagid • No charge • Separate seating at the insistence of Yeshurun
Motza’ei Shabbat Chol HaMoed, April 19th, 9:00pm • Pesach L’Dorot: The Ramifications of Pesach throughout the generations; Special Guest SpeakerRabbi Simcha HaKohen KookChief Rabbi of Rehovot
Sunday Chol HaMoed, April 20th, 7:30pm • Full length Video Movie & Disscussion: Young Tom Edison starring Mickey Rooney, 1940 classic film • suitable for the whole family
Tentative Pesach schedule of the Israel Center
Tuesday, April 15thWe will close after mincha (2:00pm)
Tuesday night (B’dikat Chametz), Wednesday, Erev Pesach,Thursday, first day of Yom Tov, Friday Chol HaMoed,and Shabbat Chol HaMoed,the Center will be closed.
We will be open on Motza’ei Shabbat Chol HaMoed for the shiur byRabbi Simcha HaKohen Kook.
Sunday and Monday, Chol HaMoed, we will be open from 9:30am until 12:00 noon, with a shiur on Timely Topics at 10:30am each of those two mornings.
Sunday and Monday nights during Chol Hamoed, we will be open from 7:15pm for the evening programs.
Tuesday Chol HaMoed (Erev Yom Tov) and Wednesday, Sh’vi’i Shel Pesach, we will be closed.
We will reopen on Isru ChagThursday, April 24.
Watch for announcements of other Pre-, During, and Post-Pesach specials
Tuesday, April 29th, 20:00-22:00 • One of TAT specialties: “Improvement of learning” Has it ever occurred to you that your mind is your most precious tool?! Most people think that improving this tool is impossible, but you are wrong; On all aspects concerning learning, concentration, and remembering,I will show how you can work on improving this. TAT is specialized in refining thinking and focusing. This is a useful tool to all ages so you are never to late. Very simple come and experience it yourself with: Eliezer Spetter (TAT-EFT trainer) • 40NIS per person

Torah Tidbits 564 Insert
Upcoming Torah Tidbits production schedule:
TT 565, to appear IY”H on Thursday, April 10th, covering Shabbat HaGadol (M’tzora), Pesach, and Parshat Acharei.
Deadline for submissions and ads for TT 565 - Tuesday, April 8 (Monday is much better)
TT 566, will appear IY”H on Thursday, May 1, Parshat K’doshim, Rosh Chodesh Iyar; Deadline for submissions and ads for TT 566 - Monday, April 28 (earlier is better)

This insert contains...
The Tiyul-Shabbaton section
Birkat HaIlanot, the bracha for flowering fruit trees, said once a year, in Nissan
Matza Guide including important practical shopping alerts
Korban Pesach readings for Erev Pesach
Seder of the Seder
Shir Shel HaYom for Pesach
The OU Israel Center S’firat HaOmer chart (which is not included in the e-mail version)
The various Pesach Pull-Outs are included in this issue to give you more “lead time” with them, and to make next week’s Triple issue of Torah Tidbits more manageable.
We hope you will learn a lot from them and put them to good use.

Birkat HaIlanot
The following bracha is said only once a year, during the month of Nissan, on fruit trees in blossom.
It is not said on flowering trees that do not bear fruit.
It is not said on fruit trees that already have fruit.
Only on fruit trees when they are displaying the flower blossoms that precede their fruit.
It is preferable to say the bracha on at least two trees.
The bracha should be said with a sense of awe, appreciation, admiration, and joy of HaShem and the world He created for us. We specifically acknowledge Him in the presence of fruit trees which delight our senses with their floral displays, even before they provide us with their tasty fruit. We realize that this is an extra-special gift from G-d to us.
BARUCH ATA ADONOI ELOHEINU MELECH HA'OLAM SHELO CHISAR B'O'LAMO DAVAR*; U'VARA VO BRIYOT TOVOT V'ILANOT TOVIM L'HANOT BAHEM B'NEI ADAM.
*some versions have KLUM instead of DAVAR

TREES by Joyce Kilmer
I think that I shall never see
A poem as lovely as a tree.
A tree whose hungry mouth is prest
Against the earth's sweet flowing breast;
A tree that looks to God all day,
And lifts her leafy arms to pray;
A tree that may in summer wear
A nest of robins in her hair;
Upon whose bosom snow has lain;
Who intimately lives with rain.
Poems are made by fools like me,
But only God can make a tree.

Torah Tidbits Guide to Matza
This guide was prepared several years ago and has been reviewed and edited for this year, 5763. An attempt has been made to clarify several issues which people are not always aware of. As clear and thorough as we have tried to be, there will probably be confusion in some readers’ minds. When in doubt about any of the points concerned, please consult a Rav for further clarification. We pray to HaShem, that we should only help educate and inspire our fellow Jews to better observance and appreciation of the Torah and mitzvot, and not G-d forbid, inadvertently trip anyone into transgression. Read carefully, and ask questions when you are not sure.

Matza P’shuta a.k.a. Regular Matza
The recipe for matza is simple - flour and water. The chametzing process accelerates with the addition of any other ingredient. Therefore, our Sages insist on flour and water only. They calculated that flour and water (at room temperature and other controlled conditions) can become chametz if not baked within 18 minutes. Therefore, the baking process is geared towards this timing. Within 18 minutes, equipment and surfaces that come into contact with dough are cleaned. Matza that is baked from flour and water without specific intention “for the sake of the mitzva” and without the extra-special supervision (see below) is certified chametz-free and usable on Pesach, but not to fulfill the mitzva on the first night.

Matza Sh’mura a.k.a. Shmura Matza
The Torah prohibits the eating and possession of chametz on Pesach. Because of this, flour is milled and stored with exacting standards to assure a chametz-free product. But this is not the whole story. The Torah requires that we “guard the matzot”. This is explained as an additional requirement above and beyond the procedures for non-chametz matza. There are two aspects of the preparation of matza that give it this higher status of Shmura. (1) Regular matza is baked from flour that is supervised from the time that the wheat is ground into flour. This is the minimum requirement of matza to guarantee that it is not chametz. Shmura requires supervision from the time the wheat was cut from the ground. Think of “from grinding” as police protection, and “from reaping” as an honor guard and/or a high alert situation. This is part of what matza shmura is. (2) Matza for the mitzva must be baked specifically for that purpose. Thus, shmura matza (which is made from wheat grown in Israel, by the way - all regular matza and bread throughout the year is made from imported wheat) is MORE than minimum in these two significant ways. This is the matza which we should use for the mitzva at the Seder. Some use Shmura matza exclusively throughout Pesach; some for the first day; some only for the Seder. Some use shmura only for the ceremonial matzot. As a minimum, each person should have shmura matza for the mitzvot of Matza, Koreich, and Afikomen. One more possibility: For all of Pesach, shmura for making HaMotzi, even though regular matzot are also eaten during the meal and/or in recipes. Although the obligation to eat matza exists only on Seder night, there is a fulfillable mitzva to eat matza all seven days of Pesach. (This idea is expressed by the GR”A.) Keep in mind that all matza is sh’mura, but “sh’mira” of sh’mura is on a higher level, as mentioned earlier.

First Oven Matzot a.k.a. First 18 minutes
Periodically (once a day, usually at nighttime) matza- making equipment receives a very thorough cleaning. This is above and beyond the cleaning done every 18 minutes. There are people who insist on using only matza that is baked during the first 18 minutes following intensive cleaning. First 18 minute matza is more expensive than regular, but... First Oven Matzot can be “regular” or sh’mura, as the case may be.

Hand vs. Machine
Shmura matza is available in two forms: square machine-made matzot and large round hand-made matzot. Many people prefer hand matzot especially for the mitzvot at the Seder. They feel more confident with the personal touch and supervision of the different stages in the matza baking. Some also feel that “baking for the sake of the mitzva” intention is more direct and “real” when the matza is prepared and baked by hand, rather than the impersonal flicking of switches and operation of levers, etc. that constitute the human actions in the machine-baking process. Others feel that the machine matzot can also have the full KAVANA for the mitzva and will choose their shmura based on taste and price, considering the “religious standards” of hand and machine to be comparable. And then there are those people who feel that there is a greater likelihood of human error when matzot are hand-produced. They consider today’s machines to be capable of kneading dough, rolling to a uniform thinness, etc. far more efficiently than humans. These people insist on machine matzot and will not use hand matzot at all. There are definitely two ways (at least) of looking at the issue of hand vs. machine.

Matza Ashira a.k.a. Egg Matza
The Shulchan Aruch says that flour kneaded with liquids other than water - e.g. wine, apple cider, honey, egg - cannot become chametz... ever. Water is a necessary ingredient in chametz, just as it is a necessary ingredient of matza. No water, no chametz. (The wine and other liquids mentioned above has to be pure and undiluted or reconstituted with water.) Based upon this statement in the Shulchan Aruch, we would be allowed to bake water-free matzot and cookies for Pesach. Care would have to be taken not to allow any water into the mixture, since this WILL produce chametz - and at an accelerated, uncontrollable rate. This warning is stated in the Shulchan Aruch. Based on the above, there is a Kosher for Pesach product know as EGG MATZA or MATZA ASHIRA, which is completely non-chametz. Egg matza cannot be used for the mitzva of matza for at least two reasons. (1) The mitzva is performed with that which would have become chametz if given enough time. This is not the case with egg matza, as mentioned earlier. (2) Egg matza is also called MATZA ASHIRA, rich matza. Because of the tastier ingredients and softer consistency, egg matza does not qualify as LECHEM ONI - bread of affliction, poor person’s bread. All of what has been said so far about MATZA ASHIRA is based on the author of the Shulchan Aruch, R’ Yosef Karo, and is accepted as halachic by S’fardim (Eidot Mizrach).

However, the RAM”A, Rabbi Moshe Isserles, the foremost “addender” of the Shulchan Aruch and binding authority for the Ashkenazi community, states that “we” have the practice not to eat matza ashira during Pesach. Built into the Ashkenazi ban on egg matza, is an exemption for infants and the elderly (and/or infirm, who would have digestion problems with regular matza). This clearly means that egg matza is definitely not chametz. One may possess egg matza during Pesach, and provide it for those who are allowed to eat it. But, we (meaning “healthy” Ashkenazim) don’t eat egg matza (nor any product that is halachically equivalent to egg matza) on Pesach.

BUYER BEWARE. In Israel, there are many, many Pesach cookies on the market, both packaged and sold in bulk, that are made with Pesach flour and other ingredients, but no water. These cookies don’t look like the egg matza that we might be used to, but they are exactly the same. They are cookies that are Kosher for Pesach; S’fardim can eat them; Ashkenazim cannot (except as mentioned above). These cookies are often labeled MATZA ASHIRA and/or UGIYOT YAYIN (wine cookies), but sometimes not. Read labels carefully to avoid the pitfall of eating something labeled (and correctly so, for S’faradim) KOSHER L’PESACH but that may not be eaten by Ashkenazim. When in doubt — ASK.

Also note the difference between PESACH FLOUR, a.k.a. FLOUR FOR MATZA, i.e. Kosher for Pesach wheat flour that is used in the baking of matzot (and the various Matza Ashira products on the market), as opposed to MATZA FLOUR. In Hebrew, KEMACH L’MATZOT as opposed to KEMACH MATZOT. The latter is what we call matza meal or cake meal. It is made from matza that has been ground into a flour-substitute used by many (but not all - see below) for Pesach cooking and baking. When flour is used in a food product, the result is either real matza, real chametz, or egg matza (which, to repeat and stress, is not chametz, but... - see above).

BTW, the “egg-matza” cookies are a great idea for pre-Pesach snacks, especially for toddlers and crawlers who might be in the habit of stashing their food between the couch cushions and in the ribs of radiators. These cookies are not chametz, and neither are their crumbs. And you can have them around for right after Pesach - again, with no problems.

The Ashkenazi practice is based on a fear that some water might get into the mixtures at the wrong time, combined with paying token heed to the opinion - that is not accepted as halacha, but nevertheless exists - that it IS possible to produce chametz, even without water. We don’t accept that opinion as halacha, but it does influence our practice of not eating matza ashira on Pesach.

To repeat a warning...Kosher for Pesach cookies made with (Pesach) flour and wine or grape juice or apple cider and/or eggs and/or honey, sugar, etc. are halachically equivalent to egg matza (whether they are marked that way or not).

This means that S’faradim can eat them on Pesach with no restrictions, but for Ashkenazim, they may not be eaten on Pesach except by the elderly and infirm. Very young children can also eat them. These cookies are NOT chametz; no problem having them in your possession. Consult a Rav as to who may eat them.

Matza Sh’ruya a.k.a. Gebruchts
Mix flour with water, knead it into a dough, roll it thin, perforate it to prevent rising, and bake it, and if you’ve done things carefully and quickly, you now have matza. Take this matza and crush it up, grind it, and mix it with water without worry because once the matza has been baked it can never become chametz. This is the reasoning behind matza meal and cake meal. They are flour substitutes in a host of recipes. No risk of chametz.

However, what if in the haste of kneading the dough for matza, some flour remains dry, unmixed with water. Then it doesn’t become matza upon baking. It remains flour. And flour is potential chametz. Not chametz, but potential chametz. This minute amount of raw, dry flour is trapped inside a sheet of matza. Eat the matza and you are actually eating matza plus a bit of flour. No problem. But, take the matza and crush it up into a bowl of hot chicken soup, cold egg & water, or lukewarm borscht, and the flour now mixes with water (and other ingredients) and can produce chametz, even in less than 18 minutes.) Does this actually happen? Do we have to worry about this possibility? Halachically, we do not have to worry about it. Machines and people who knead the dough for matza do a thorough job and we may assume that there is no raw flour trapped inside our matza. That is the halacha.

But there are many communities and families that have taken upon themselves - somewhere along their family trees, back some generations - the minhag of NOT soaking matza. The extent to which this minhag of NO GEBRUCHTS goes, varies from family to family. Today, it is mostly a matter of continuing the practices of one’s family tradition. This is so, even if one is sure that the matza dough was kneaded very well. Not eating Gebruchts does not mean that a person is more religious than those who do. It is a matter of custom. Those with the custom though, are duty-bound to keep it. A mixed marriage between a kneidel and a potato starch only person create interesting situations with in-laws, etc. A Rav should be consulted for guidance in these (and other) matters.

Oat Matza
What about people with allergies or intolerance towards wheat? There is a shmura matza available made from oat flour. There is a debate among botanists as to whether oats as we identify it today is the same as the SHIBOLET SHU’AL mentioned in the Mishna and halachic literature. If they are the same, then oat matza is an important substitute for wheat matza for people with these medical conditions. A rav should be consulted in case of need. Wheat is the prefered grain for matza, because it is first- mentioned on the list of the five grains. But the health factor is definitely not to be overlooked.

Matza Baked on Erev Pesach after Noon
There are some individuals who are particular about baking their mitzva matzot on the afternoon of Erev Pesach, a mere few hours before the Seder. Since the baking is done at the same time that the Korban Pesach was brought in the Beit HaMikdash, those who bake sing Hallel while they work, to commemorate the Hallel that accompanied the K.P. Some sources indicate that this is the ONLY matza that one can really fulfill the mitzva with. Others maintain that earlier matza is acceptable, but that this is better. Still others hold that one should NOT bake matzot on the afternoon of Erev Pesach, because any chametz that is accidentally produced means a violation of possession. Needless to say (almost), most people use matza that was baked before Erev Pesach in the afternoon.

Chocolate covered Matza & chocolate Matza
There are 3 different chocolate-matza snacks on the market. Chocolate covered matzot use real wheat & water only matzot. There’s no problem with this product (for people who eat regular matza on Pesach), except that the bracha for it remains HaMotzi. Coating matza with chocolate does not remove the obligation to wash, say HAMOTZI and bench afterwards. Chocolate covered egg matza has the same rules as egg matza. The bracha is M’ZONOT and Ashkenazim cannot eat this product on Pesach (except as mentioned in the Matza Ashira section). Then there is chocolate matzot, which are pure chocolate in the form of matza. This, of course, is not really matza, and does not really belong in this Guide to Matza, but is included anyway. It gets a SHEHAKOL.
Chametzdik Matza
Be careful of matza which is chametz, from the rest of the year. It looks like matza, tastes similar, etc. but is as chametz as any bread.
And now you (hopefully) know...

SEDER AMIRAT KORBAN PESACH
In the time of the Beit HaMikdash (past & future), the Korban Pesach was offered on the 14th of Nissan after the afternoon Tamid (daily sacrifice). Based on “(the words of) our lips will take the place of the bulls”, it is appropriate that all G-d-fearing people occupy themselves with the “Procedure of the Korban Pesach” after davening Mincha on Erev Pesach - as follows...
THE HARD COPY HAS MANY HEBREW TEXTS FROM TANACH
Following the Tanach texts, there is a description of the actual Korban Pesach procedure in the Beit HaMikdash. Here is an English translation of that passage. You can find it in Hebrew in some Siddurim and Hagadot.

SEDER KORBAN PESACH
Thus was the service of the Korban Pesach (KP) on the 14th of Nissan. It was not slaughtered until after the afternoon TAMID. Erev Pesach (EP) that fell on any day of the