Halachic Times for Jerusalem
Israel Winter Time (Standard Time)
Correct for TT #559
Ranges are for THU-THU, 25Adar 1 - 2 Adar 2 - February 27-March 6
Candle lighting - 5:00pm
(Earliest (Plag) - 4:25pm)
Havdala - 6:15pm (Rabbeinu Tam - 6:49pm)
Earliest Shacharit 5:19-5:11am
Sunrise - 6:09-6:01
Sof Z'man Kri'at Sh'ma - 9:00-8:55am (8:15-8:11am)
Sof Z'man Shacharit - 9:57-9:54am (9:27-9:24am)
Chatzot (halachic noon) - 11:52-11:50½am
Mincha Gedola (earliest Mincha) - 12:22-12:21pm
Plag Mincha - 4:23½-4:27½pm
Sunset - 5:40 - 5:45pm (5:35-5:40pm)
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since
the eastern horizon (where the sun rises) consists of the Hills of
Moav across the Jordan River, which are approx. at the same
elevation as Jerusalem
Sunset, on the other hand, is given for an elevation of 825m and, in
parentheses, as if at sea level. There are different opinions as to
which sunset time should be used for halachic purposes. We present
both times.
The deadlines for the SH'MA and
the Shacharit Amida can be calculated in two ways. Either
considering the day to be from sunrise to sunset or from dawn to
stars out. The first way of reckoning is known as the opinion of the
GR"A, and is the first time given in each case. The second method is
known as the Magen Avraham, and is presented in parentheses.
Aside from candle lighting and
havdala, the times are presented as a range, from the current
Thursday of the issue of Torah Tidbits until the coming Thursday, a
span of 8 days. Days between the two Thursdays can be determined by
interpolation (which means: a method by which to estimate a value of
between two known values - this is something that people above a
certain age might remember from high school trigonometry and
logarithms, but younger people who went to school during the
calculator era might not be familiar with).
It is usually wise to "pad" the
times with a minute or two in the "play it safe" direction. E.g.
Plag Mincha. Better to finish Mincha a minute or two before the
given time. But, better to not light candles until a minute or two
after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and
conceptual aspects of the Jewish Calendar, thereby better fulfilling
the mitzva of HaChodesh HaZeh Lachem...
MI'SH'NICHNAS ADAR MARBIM B'SIMCHA
This Shabbat, we bench Rosh Chodesh Adar Sheni (a.k.a. Adar Bet,
a.k.a V'Adar), which will be on Tuesday and Wednesday.
ROSH CHODESH ADAR SHENI YIHYEH B'YOM SHLISHI U'V'YOM R'VI'I HABA
ALEINU V'AL KOL YISRA'EL L'TOVA:
HAMOLAD YIHYEH B'YOM SHEINI BA'BOKER, SH'MONE ESREI DAKOT V'SHISHA
ASAR CHALAKIM ACHAREI ACHAD ESREI.
That is, Monday morning, 18 minutes and 16 chalakim (parts; 18 parts
= 1 minute) after eleven.
In Rambam’s notation, that’s BET (Monday) 17 hours and 340 chalakim
On the clock, that’s Monday, 3 MAR, 10:58AM Israel Winter Time
The astronomical (actual) Molad, as opposed to the actual Molad
which we use, is 4:34am, about 6½ hrs. earlier.
A Lesson Revisited
Hi, this is Phil. Pardon me for getting personal (for a change), but
this is what I came up with when thinking about what to write for
the combination of Vayakhel and Sh’kalim. The story you are about to
read is true, and it appeared in the Torah Tidbits after Shiva for
my father z”l, four plus years ago. I would like to share a new
insight from this story.
Summer in the early ‘60s - not
sure which year. Garfinkel’s bungalow colony, South Fallsburg, New
York. (For those who don’t know what a bungalow colony, ask a friend
or acquaintance from New York.) It was a small (20 families or so)
colony, all religious. Each summer, on one particular Shabbat, there
was an appeal for the local Sullivan County yeshiva. Before the
following Shabbat, there was posted on the bulletin board, a list of
the families and amounts of their contributions, and the receipt
from the yeshiva for the total amount.
Curious, as kids are, we eagerly
scanned the list and noticed at the bottom, right before the total,
an anonymous donation of $44. That certainly peaked our curiosity
and we carefully went through the list of $25 donations to see whose
name was missing and be able to discover the anonymous donor. Alas,
everyone’s name was on the list. And our curiosity remained
unsatisfied.
That is, until the daughter of
the treasurer revealed to me in confidence, the the $44 was given by
my father z”l. He had first given $25, like everyone else, and then
added $44 to bring the total to some nice round number for the
yeshiva.
He was not listed as having given
$69, nor was his name missing from the list with anonymous giving
$69, since that really wouldn’t be anonymous for long.
Somehow I knew that I would be
telling this story in his honor, without knowing that it would be
about 35 years later at his funeral.
It was a lesson in giving tzedaka
that I’ve never forgotten.
But now, as I mentioned earlier,
there’s another insight to share.
Back in Parshat T’rumah, the
people were called upon to donate to the building of the Mishkan.
There was no set amount to give; there was no requirement to give.
It was whatever a person’s heart told him to do. And in this week’s
sedra, we find the results of that successful Divine “appeal”.
And then we read in the second
Torah, that which we just read last Shabbat - about the
half-silver-shekel that every- one was required to give. And the
insistence that the rich not give more, nor the poor less.
Sometimes one kind of donation is
called for; sometimes the other. A wise individual knows which, what
& when.
Sedra-Stats
22nd of 54 sedras; 10th of 11 Sh'mot
Written on 211 lines in a Sefer Torah
13 Parshiot; 7 open, 6 closed
122 p'sukim - ranks 17th (3rd in Sh’mot)Tied with Va'etchanan and
KiTavo,but shorter than each in words & letters
1558 words - ranks 24th (6th in Sh’mot)
6181 letters - ranks 21st (5th in Sh’mot)
Relatively short p'sukim; hence the drop in ranking for words &
letters
Second Sefer Torah for the Maftir of Parshat Sh’kalim adds to the
numbers above,as follows: 12 lines, 1 parsha (open), 6 p'sukim,60
words, 346 letters, 1 mitzva
For Stat-heads...
Vayakhel is read on its own 40.14% of the time (always in a 13-month
year and rarely in a 12-month year), and combined with P’kudei
59.86% of the time (in most 12-month years).
Vayakhel is before the Four Parshiyot period 10.53% of the time. It
is Sh’kalim 26.3% of the years (such as this one, 5763). It is Para
21.36% of the time and HaChodesh 41.81% of the time. It is never a
break, Zachor, or after the Four Parshiyot.
Sh’kalim is read with Mishpatim 59.86% of the time. It is T’rumah
3.31% of the time. It is Vayakhel (as it is this year) 26.3% of the
time, and P’kudei 10.53% of the time.
It is Rosh Chodesh 11.51% of the time, Machar Chodesh 31.89% of the
time, and the Shabbat before Rosh Chodesh (but not Machar Chodesh)
56.6% of the time.
Again, for this year, Vayakhel is Sh’kalim (and vice versa) 26.3% of
the time, in a 13-month year only, that begins on Shabbat, Monday or
Tuesday, but not on Thursday.
The last time (before this year) that Vayakhel was Sh’kalim was
three years ago, but the next time it is scheduled is 13 years from
now, in 5776.
Mitzvot:
Contains 1 mitzva of 613 (prohibition)
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 - 20 p'sukim - 35:1-20
Moshe gathers the People (according to Tradition, this took place on
the "first" Yom Kippur or the day after, following 40 days and 40
nights on Har Sinai) to instruct them concerning the building of the
Mishkan. He begins with a warning to keep Shabbat (even while being
involved in the holy tasks of the Mishkan).
Observation Notice that when G-d
speaks to Moshe, He instructs him concerning the Mishkan (236
p'sukim!) and then warns him that Shabbat is supreme. When Moshe
gathers the people to instruct them, he puts the Shabbat warning up
front. Interesting, no? Some commentaries say that with the change
in “primary” emphasis on the Mikdash in the aftermath of the Golden
Calf incident, there came a change in the messages of Shabbat and
Mikdash which helps explain which is presented first, and when.
[SDT] In the opening three-pasuk
portion about Shabbat, there are 40 words - 39 plus the word
HaShabbat. This can be taken as a symbolic reference to the 39
categories of prohibited Melacha, which define the nature of
HASHABBAT. The Baal HaTurim says that the word LA'ASOT in the
phrase, "These are the things that G-d commanded TO DO them", is
spelled with a LAMED (30) and an anagram for TEISHA (9) - another
remez to the Melachot of Shabbat. He adds that a VAV is "missing"
from LA'ASOT, representing the six weekdays when Melachot are
permitted.
MITZVA WATCH
The "command" here of "Thou shall not kindle fire in all your
dwellings on the Shabbat day" teaches us many things.
Lighting a fire is one of the 39
AVOT MELACHA (categories of creative activities forbidden on
Shabbat). As such, we already have the prohibition from Commandment
#4 - ...Thou shall not do any manner of MELACHA... Why is the Torah
singling out FIRE here? The question is two-fold: Why single it out
and why command it again.
Sefer haChinuch says that the
pro- hibition here is directed to Sanhedrin, not the individual. We
have already been told that we may not kindle fire. The courts, says
the Chinuch, may not carry out the capital punishment of burning (S'reifa)
on Shabbat. Nor, by Biblical extension, may any capital punishment
be carried out on Shabbat, nor may any punishment by the courts be
carried be meted out on Shabbat. This allows Shabbat to be a day of
respite and rest even for the convicted felon on “death row”.
We can also look at the Shabbat
reminder in a different way. You may not kindle fire in YOUR
DWELLINGS, wherever they may be, but you may - nay, you must -
kindle fire (and do certain other Melachot) in THE DWELLING, the
Mikdash. (That is, when specifically commanded to do so by G-d.)
Some commentators say that the
repetition of fire comes to emphasize that kindling a fire is a
capital offense of no less strictness, despite the fact that on Yom
Tov it is one of the few Melachot that is permitted (i.e. cooking
with fire, lighting flame to flame). We might have gotten the
impression that FIRE is not THAT major an offense, because of Yom
Tov. Comes the Torah here to emphasize the prohibition for Shabbat.
We are also taught that the
singling out of one of the 39 categories of Melacha indicates that
the categories have an identity of their own as far as Shabbat
halacha goes. For example, planting, watering, fertilizing, grafting
(the permitted kind), pruning are all forms of the AV MELACHA
(category), planting. Picking a flower belongs to a different
category, reaping. Without going into full details, let's just say
that there are differences between the following two situations: [1]
A person waters and prunes his rose bush on Shabbat, [2] A person
waters his rose bush and picks one of the roses. Without the concept
of differentiation among the 39 categories of Melacha, the two
situations would be the same, namely, a person doing two forbidden
acts on Shabbat. So this is another "lesson" from the LO T'VA'ARU
statement.
Tif'eret Y'honatan suggests a
novel reason for singling out FIRE. Since we are prohibited from
doing Melacha on Shabbat because G-d rested from Creation on the
first Shabbat, and since fire was not "in the picture" until the
first Motza'ei Shabbat, perhaps kindling of fire is not an equal
member of the family of prohibited Melachot. Comes the pasuk here to
set the record straight. Fire is not only one of the 39 categories,
it is the flagship of the LAMED-TET MELACHOT.
Notwithstanding all of the above,
which equalizes FIRE with the other Melachot, there is an OPINION
that the singling out of fire (and of carrying, elsewhere) gives it
a different - and lesser - status than the other Melachot, namely,
that kindling is not a capital offense.
Aside from the first three
p'sukim, the rest of the sedra deals with the building of the
Mishkan. Parshat T'ruma gave us the command and instructions,
Vayak-hel tells us of the carrying out of the instructions.
One senses an impatient
excitement concerning the job at hand. Moshe speaks to the people
and tells them that which G-d has commanded.
(Note the similar terminology the Torah uses when Moshe tells about
Shabbat and about the Mikdash.)
The different types of materials
are named. It is made clear that donations are encouraged, but
completely voluntary.
Then each part of the Mishkan and its furnishings are mentioned in
detail. After the people heard what Moshe had to say, they left the
meeting (apparently enthused and anxious to get busy).
One can speculate, based on the
sequence we are presented with in the Torah, that there was a fair
amount of guilt from the Golden Calf that was motivating the People.
The phrase SHABBAT SHABBATON
appears 6 times in the Torah. Twice it refers to Yom Kippur, once to
the Shmita year. One other time it might be talking about Shabbat,
but possibly about Yom Kippur. The two first times the phrase
appears are in Ki Tisa and Vayakhel. Both times are in the context
of building the Mikdash. One of the commentaries suggests that when
one does “regular” work during his week, then Shabbat is Shabbat.
But when we spend our six work-days in “holy-work”, such as building
the Mikdash (but not just that), then our Shabbat is further
elevated, and is described as Shabbat Shabbaton.
Levi - Second Aliya - 9 p'sukim - 35:21-29
Many people are moved to give generously in response to Moshe's
appeal. Men and women all give (there are different interpretations
as to what the wording in the pasuk indicates). In addition to
donations, men, and more so women, donated their talents in weaving,
dyeing, woodwork, metal- work, etc.
Repeated reference is made to the
hearts of the people being in what they were doing. This was a
genuine positive response to G-d's and Moshe's call to build the
Mishkan.
The leaders of the Tribes
supplied the precious stones for the shoulder-pieces of the Eifod
and for the Choshen of the Kohen Gadol, and spices and oil for the
Incense and the Anointing oil.
[SDT] Rashi quotes R' Natan who
explain why the leaders of the tribes took the initiative on the
occasion of the dedication of the Mishkan. He says that they learned
their lesson from this original collection of materials. The leaders
decided to wait until the people finished giving, and then they
would give what was missing. It turned out that there was almost
nothing left to give because the people had given so generously. For
Chanukat HaMizbei'ach they went first. But for the initial T'RUMA
they were mildly rebuked by the Torah in an inconspicuous way - the
letter YUD was dropped from the word N'SI'IM (36:27). Leaders are
supposed to lead, they are supposed to initiate. Jewish leaders say
ACHARAI - after me!
Shlishi - Third Aliya - 13 p'sukim - 35:30-36:7
Moshe tells the people that G-d has designated Bezalel (from Yehuda)
and Aholiav (from Dan) as the chief artisans of the Mishkan. They
have been Divinely inspired with intelligence, insight, and the
skills necessary for the various intricate tasks ahead. They and
those working with them supervised the collection of materials and
informed Moshe that they received more than enough material. Moshe
"gives out the word" that the people should cease their donations.
[SDT] (based on a DT I heard a
long time ago from Rabbi Menachem Rottenberg, the then executive
director of Yeshiva of Central Queens) Look at the greatness of
Bezalel (and his crew). They were able to "think thoughts",
formulate ideas, make plans, "work with the gold, silver, and
copper". And also, to work with stone and wood. And to do all the
various jobs. Picture a committee of some organization with some
project to carry out. The most valuable members of the committee are
those able AND ready to perform anything that is necessary. Not
those people who have the ideas but are not willing to work on their
execution. The ones who will work with the gold, butwho consider it
beneath their dignity to perform lesser tasks.
R'vi'i - Fourth Aliya - 12 p'sukim - 36:8-19
When G-d commanded Moshe about the Mishkan, He first commanded the
making of the Aron, Shulchan, and Menora. Then, the roofing layers -
the Mishkan, the Ohel, and the Orot. Only then were the wall boards
and foundation sockets brought into the picture. In the carrying out
of the commands, a more "practical" plan was followed. The structure
and then the furnishings. But how can Moshe and Bezalel deviate from
the commands of G-d? You can't just do whatever you want in this
kind of thing.
Commentaries say that Moshe and
Bezalel requested and received per- mission from G-d to take the
more human, practical approach.
In this portion, the three layers
of ceiling are presented. Note that the first layer was a beautiful,
multicolored weave and the fasteners were gold. Over that came the
more practical, less attractive, less complicated, weather-
resistant Ohel of goat hair. This layer was not seen from inside the
Mishkan, and might not have been seen from the outside either,
according to the opinion that the Tachash and Red-dyed sheep skin
covering (which was also attractive) was not just on top, but down
the sides of the Mishkan as well.
Chamishi - Fifth Aliya - 35 p'sukim - 36:20-37:16
Next the Torah describes the construction of the wall-planks of the
Mishkan from acacia wood. There were 48 planks - 20 each on the
north and south walls, and 8 on the west wall. Each plank was
covered with gold. Each was inserted into two foundation sockets of
silver.
The Parochet to hang between the
Kodesh and the Kodesh Kodoshim, the Masach for the front of the
Mishkan, and the Masach for the front of the courtyard were similar
in style and material to the first ceiling layer.
With the structure completed,
next came the Aron and the Shulchan.
[SDT] After many anonymous
VAYA’AS, and he did... we come to an unusual wording for the ARON.
VAYA’AS BEZALEL ET HA’ARON... Rashi says: “Because of his dedication
to the construction of the Mishkan more so than others, he is
honored by associating his name with the ARON.
Baal HaTurim adds that Bezalel
knew the secrets of the ARON, not just the technical details of its
construction. Therefore his name was associated with it.
The Meshech Chochma explains that
other parts and furnishings of the Mishkan were not just made by
Bezalel, but by others as well (for the first and second Beit
HaMikdash, and IY”H for the third one. But not the ARON. It was made
by Bezalel. It was used throughtout the tenure of the Mishkan and
all during the first Beit HaMikdash. It was hidden and was absent
from the second Beit HaMikdash. And the very same ARON will be
rediscovered for the Third Beit HaMikdash, BIMHEIRA B'YAMEINU, AMEN.
It is truly Bezalel’s ARON.
Shishi - Sixth Aliya - 13 p'sukim - 37:17-29
Next comes the Golden Menora. With the exception of the oil cups,
everything else - the branches, the decorative orbs, cups, flowers -
was hammered from one piece of gold.
Did you know... that even though
the Torah commands that the Menora be made of gold, it may be made
of other precious metals, if gold is not available.
Furthermore, the require- ment of
MIKSHA ACHAT, one solid piece, only applies to the Menora when it is
made of gold. And furthermore, a non-gold Menora, which is just as
“kosher” for the Beit HaMikdash” as a gold one, does not need the
decorative orbs, cups, and flowers. Without these restrictions, it
is much easier to make a Menora for use in the next Beit HaMikdash,
until we get the gold and full details of the Menora’s form. In
fact, there is a silver Menora in the Temple Institute in the Old
City, that is waiting to function in the Third Beit HaMikdash. It
was not hammered of one piece of silver – because it doesn’t need to
be. Nor does it have G’VI’IM, KAFTORIM, and P’RACHIM, which it does
not need and which we would be able to only guess as to exact
detail.
Next, the Golden Altar (a.k.a. Incense Altar, a.k.a. Inner Altar) is
described.
After this Mizbei'ach was made,
the Anointing Oil and Incense were compounded.
Sh'vi'i - Seventh Aliya - 20 p'sukim - 38:1-20
The External Altar, Copper Altar, Earth Altar (because it was filled
with earth when the camp rested and the Mishkan was erected) is
described. Almost all korbanot were brought on this Mizbei'ach. It
was considerably larger than the Golden Altar.
The final vessel described is the
Washing Basin and its Stand. It was made of copper. Tradition tells
us that the copper came from the mirrors of the Israelite women. At
first, Moshe did not want to accept them because of the vanity
associated with mirrors. G-d, however, told Moshe how very precious
this gift was in His eyes, because they reminded Him (so to speak)
of the role Jewish women played in the redemption of the people from
Egypt. Finally, the courtyard is described.
Maftir 2nd Torah 6 p'sukim Shmot 30:11-16
Even though it would be easier to roll the Torah back about 11
columns and read the Maftir, the universal custom is to honor the
Torah, and the congregation, by taking out a separate Torah for each
reading.
The six p'sukim of the Maftir
deal with the mitzva of Machatzit HaShekel, the half shekel that was
collected from every adult Jewish male each year. If a woman wanted
to give, it was accepted from her. Not so with a non-Jew - even one
who observes the 7 Noahide laws.
Although the ½-Shekel collection
was used for the census, its main purpose was to provide funds (to
which all Jews contributed equally) for communal offerings thoughout
the year.
Picture this: A very wealthy man
has something special to celebrate. Something special to thank G-d
for. He buys the most expensive bull he can find as an offering, the
finest flour, best quality olive oil, and best wine for the
accompanying gifts. And he really wants to go all the way. He's so
into this celebration, he brings with him to the Beit HaMikdash all
of the above plus wood for the Altar and salt for his korban. The
kohanim inform him that the wood and the salt of EVERY korban come
from the communal sources. But this is MY korban, the rich guy
objects. Do you know how much this is costing me? It doesn't matter.
No one is completely on his own. The tiny pinch of salt, without
which the korban would be invalid, comes from the fund that every
Jew (who participated) contributed to – in the exact same amount.
Same for the wood on the MAARACHA. What an amazing lesson of the
half-shekel mitzva!
Haftara - 17 p'sukim - Melachim Bet 12:1-17 • (Sfaradim start 4
p'sukim earlier)
Silver is a recurring theme in the special Haftara for Shabbat
Sh'kalim. It was used for repais in the Beit HaMikdash and
symbolized the peo- ple's return to G-d after severe straying.
Rabbi Julian Jacobs in his A
Haftara Companion, suggests the following:
“A message of both the sidra and the haftara is that Jews in each
generation have duties towards the upkeep of the Synagogue and other
communal causes. Apart from the practical financial benefits this
brings, the acceptance of this responsibility has contributed to the
inner strength of the Jewish people down the ages.”
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 175 (part four) • Asmachtah in Contracts
You are at a wedding, as a guest or as a participant, such a the
bride or groom. The kethubah is being read. You don't under- stand
too much as to what is being read. Toward the end the reader recites
"d'luh k'asmachtah", that is the terms of the kethubah are not to be
considered as "asmachtah". What does that mean?
There are many different views by the authorities how to define
asmachtah. I have attempted to use definitions and concepts accepted
by the majority of authorities.
When there is a promise made by one person to another person, the
person making the promise is the promisor and the person to whom the
promise is made is the promisee.
(1) One definition of asmachtah
is that a person makes a promise or undertakes an obligation
conditioned upon the occurrence of an event that he is certain in
his own mind will never happen. He does not even remotely anticipate
ever having to perform the promise or obligation based on this
condition (the "remote event").
(2) Forgiveness of another party's obliga- tion in the event that
the remote event occurs might be another form of asmachtah.
(3) Another definition of asmachtah is that the promisor convinces
the promisee to rely on his promise on the condition that the
promissor makes a certain thing happen, and if it does not happen
the promisor will give the promisee a windfall. This latter view is
in the nature of a penalty that the promisor will pay to the
promisee if the promisor does not perform (the "penalty event").
The definitions are at opposite
ends of a person's thinking. Under the first definition, the
promisor is almost certain that the condition will not happen and
thus he will not have to perform; it is hyperbole. Under the third
definition the promisor is almost certain that the condition, the
thing he promised, will happen and thus he will not have to pay the
penalty.
There are those authorities who
define asmachtah as a promise made where the promisor exaggerates
the thing he will perform if a condition is not met
In the Talmud there are opposing views as to whether asmachtah
effects a transfer or obligation. According to one opinion, if a
person makes a binding promise, he must live up to his word if the
condition is met. According to a second opinion, asmachtah is not
binding since there is lacking the requisite intent of the promisor
who is certain that the condition will never happen so that he will
never have to perform; without requisite intent to be bound, a
promise is not binding. The halachah is that asmachtah is not
binding. That is why the clause that the ketubah is not an asmachtah
document. This holds true even if the promisor binds himself by a
kinyan, and/or witnesses are present when he makes the promise,
and/or it is in writing. The question arises as to which promises
are considered asmachtah and not binding. Thus if the promisor
desires to be relieved of his promise he must prove to Beth Din that
his promise is under the rubric of asmachtah and not binding on him.
Let's examine the remote event.
Because of many years of inadequate rainfall the level of the
Kinneret was quite low as this winter season started. Shimon tells
his wealthy neighbor, Reuven, that he heard that if the level of the
Kinneret would rise by 5.32 meters to the point of overflowing, that
the police would permit certain high speed motor boats to sail the
Kinneret. And Shimon said that he wishes he could afford such a
speedboat. Shimon said that he thinks that the level of overflowing
would be achieved, although all the experts said it could not be
done in one year even with continuous rainstorms until the end of
the rainy season. Reuven who has also been following the news about
the level of the Kinneret knows that no matter how much rain will
fall this winter, the level of the Kinneret cannot climb to
overflowing. This is the unanimous opinion of all the water
engineers at the Israel Meteorological Service. Reuven tells Shimon
that if the water reaches the overflowing mark that he, Reuven will
buy Shimon a high speed motorboat. For the first time since the
keeping of rainfall records, there is continuous rain over the
Kinneret each day sixty consecutive days with each day bringing many
inches of rain so that with a final freak June rainfall the level of
he Kinnert reaches the overflow mark. Shimon now demands that Reuven
buy his the speedboat. Reuven defends on the grounds that his
promise was made on the assumption that the condition would never be
fulfilled, since all the meteorologists said this could not happen.
Thus Reuven claims that his promise was asmachtah and not binding.
Since all the experts were certain that the Kinneret would not fill
up this year, and Reuven was aware of this when he made his promise.
The promise is not binding.
There is also the penalty event. The penalty aspect of asmachtah can
be divided into three types of acts: acts: (1) the condition is an
act solely within the control of the promisor to perform: and (2)
the condition is an act beyond the control of the promisor to
perform, or even if within the control of the promisor to perform
the penalty is exaggerated; and (3) the condition is an act beyond
the control of both the promisor and any third party to perform. We
shall discuss only (1) in this lesson and (2) and (3) in the next
lesson IYH.
(1) A condition dependent upon an
act solely within the control of the promisor is generally not
asmachtah. The promisor is certain that he will comply with the
condition and thus his current intent when he makes the promise is
to perform when the condition is met. Even in this situation there
are times when the promise is deemed to be without intent. If the
promisor's payment to be paid if he fails to perform the condition
is a reasonable sum for the damages caused by his nonper- formance
of the promise, it is considered to be reasonable liquidated damages
and will be enforced: it is not in the category of asmachtah.
However, if the amount promised by the promisor for his failure to
perform the condition is out of proportion to the damages suffered
by the promisee, it will be deemed a penalty payment and not
enforced since it is asmachtah, under category (3), below.
For example:
(a) The promisor agrees to be a share- cropper on one acre of the
promisee's land and to pay the promisee/landlord $30 as rent. This
is the normal anticipated rent for an acre of land since it is
conditioned upon a crop of about 100 bushels for the acre at a
normal price of a dollar for a bushel, and the normal rental is 30
percent. The sharecropper lets the land lie fallow. He must pay the
promisee/landlord the $30 even though the land did not produce the
100 bushels.
(b) The promisor promises to give a gift to Reuven and if Reuven
dies before the gift is given, to give it to Reuven's son. This is
not asmachtah as far as the son is concerned since the giving of the
gift is within the control of the promisor. But to whom to give the
gift is in the hands of God.
The subject matter of this lesson is more fully presented in Volume
VI Chapters 207 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
OATHS & VOWS
A person who makes a vow, or neder, in effect creates a new Torah
prohibition for himself. The food or other item which was previously
permissible is now forbidden; breaking the vow by obtaining benefit
from the forbidden item makes a person carries the penalty of
lashes, just as breaking an existing Torah prohibition does.
In a previous column (Miketz
5761), we related to the question of how the individual making the
vow has the power to create such a prohibition. We explained how
HaShem gives us the ability to use the awesome power of His name to
extend the authority of His word.
But the conundrum of vows also
has a flip side: how is it that the food or other item itself
becomes forbidden? What exactly is wrong with it? This aspect was
explained by Rav Nachman of Breslav, and elaborated by his student
Rav Natan.
Rav Natan points out that there
is a profound parallel between the laws of vows and the laws of
blessings. Even without a vow, our Sages tell us that all worldly
enjoyments are forbidden to us until we make a special blessing (Berakhot
38a). The food has both a permissible and a forbidden aspect; the
difference between them is determined by our power of speech.
The explanation for this duality,
according to Chasidic thought, is rooted in the original fall of
matter known as the "shattering of the vessels", which is connected
both to the sin of Adam and Chava and also to the curse of the
earth. Originally all matter was blessed and its enjoyment was holy,
but after the fall some earthly enjoyments acquired a dual nature:
they have the ability either to elevate us, by creating a feeling of
appreciation for G-d's loving kindness, or contrarily to degrade us
by drawing us to animal pleasures.
Just as man was responsible for
this state of disrepair, man is responsible for, and capable of,
restoring the original state of perfection. On the material level,
after the fall mankind ceased eating food the way nature presented
it, rather we began to make elaborate preparations. (The curse of
Adam was accompanied by a blessing: "by the sweat of your brow shall
you eat bread", an elaborate food which did not exist beforehand. At
that time human food was separated and elevated from animal food.
Pesachim 118a.) And on a spiritual level it became necessary to
explicitly acknowledge the holy aspect of food by making a verbal
blessing, which in effect spiritually recreates the food in a state
of spiritual perfection.
This power to resolve the duality
of the food by our faculty of holy speech works in both directions.
On the one hand, we are able to make the food permissible by
determining to enjoy it in a holy way. On the other hand, when we
fear that the food will tend to draw us in a negative, bestial
direction we are able to make the food utterly impermissible by
making a vow. (Likutei Halakhot Breslav, Nedarim 1)
“Meaning in Mitzvot” is now
undergoing intensive editing; which will be followed IYH by
printing. With the help of loyal supporters, we hope to have the
book on the shelves by Rosh HaShana. If you would be interested in
helping with publication, please contact Rabbi Meir about making a
dedication or subscription (advance purchase): email mail@asherandattara.com,
fax 02-642-3141.
Rabbi Meir authors a popular
weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish
guidance on everyday ethical dilemmas in the workplace. The column
is a joint project of the JCT Center for Business Ethics, Jerusalem
College of Technology - Machon Lev; and Aish HaTorah. You can see
the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com
or www. aish.com
MISC section - contents:
1. Vebbe Rebbe
2. Rite & Reason
3. Hasidic Wisdom
4. Words of Wisdom; Words of Wit
5. Candle by Day
6. G'Matriya Twins
7. Snow
8. Torah from Nature
9 Chizuk V'Idud
10. 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 If you give someone a present
in the form of a donation to charity in his name, can it be taken
from ma'aser money?
A This is a fascinating question that we have not found explicitly
in halachic literature. There is a related concept that one cannot
use an animal that was already set aside for a sacrifice in order to
fulfill an obligatory sacrifice (Chagiga 7b). In other words, at
times one cannot kill two birds with one stone. However, that is not
a halachic source for your case.
So let's analyze the case logically from a halachic perspective. The
money you give to charity in someone's name can count toward ma'aser,
if you like. The problem is that then, you're not really giving your
friend a present. The idea of giving a gift in the form of a
donation in the recipient's name/honor is to say as follows: "I know
that you care more for the needy than you do about a new tie. So the
money that would have gone for the tie, I'll use for the poor, and
it's as if you gave the donation." But over here, that isn't
happening, but the following. The money, which anyway had to go to
charity and could not be used for a friend's tie, is going to the
same place it would have if your friend didn't have an occasion. So,
in effect, one who uses ma'aser money for a present is unknowingly
withholding a present and deceiving his friend.
There maybe room for leniency in
the following cases.
1) A person cannot afford to give ma'aser and is, thus, exempt from
that rate of tzedaka, but he really wants to give as much as
possible to the needy. So he accepts upon himself the praiseworthy
practice of giving ma'aser, but he makes a condition that it will
include presents. In this case, one could argue that he is not fully
deceiving his friends, because more money does go to charity because
of their altruism in accepting the donation instead of a gift. This
is be- cause the alternative is that he legiti- mately would not
have accepted the practice of ma'aser.
2) If one picks the recipient of the charity to fit his friend's
preferences, then, in effect, he is giving a gift to his friend,
namely, TOVAT HANA'AH. Tovat hana'ah is the indirect benefit that
one receives by giving a donation. For example, a donor may get
special treatment and even specific favors from the recipient. The
donor can benefit from the good feeling of knowing that people he
cares about are being provided for, and it is fully legitimate for
the recipient to be a friend or relative. A receipt that enables a
tax break is certainly tovat hana'ah. Although tovat hana'ah is
actually worth money, we don't say that its estimated value should
be reduced from the sum of tzedaka he is considered as having given.
If one chooses a charity that he would not have given to, because he
knows it is beloved to his friend, then he is giving a gift of tovat
hana'ah. However, the actual present is not the face value of the
donation, but its relative tovat hana'ah.
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet
published by Eretz Hemdah. You can read this section or the entire
Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can
receive Hemdat Yamim by email weekly, by sending an email to
eretzhem@netvision.net.il with the message: Join Hemdatya –Please
leave the subject blank. Ask the Vebbe Rebbe is partially funded by
the Jewish Agency for Israel
Rite and Reason by Shmuel Pinchas Gelbard
It is customary to kindle many candles during the Purim Seuda (Aruch
HaShulchan).
Reason: To fulfill what the pasuk in the Megila (8:16) says: “For
the Jews there was light, happiness, joy, and glory.”
In some Ashkenazic communities, it is customary to eat smoked meat
during the Purim Seuda.
Reason: Eating smoked meat recalls the hanging of Haman since smoked
meat is cured by being hung in a smokehouse.
[We’d like to hear from anyone who has experience with theis minhag.
(IOW, we’ve never heard this one before. Have you?]
Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
I have a high regard for the speech of the wise. But even more for
the silence of the fool. — Rabbi Gershon Hanokh of Radzin
Sugar, which disappears completely in water — still sweetens.
Likewise, people who pay no heed to themselves are still able to
help others. — Rabbi Yitzchak of Vorki
A secret is something that you say in a way that everyone hears but
no one understands — Rabbi Simcha Bunam of Pshis’cha
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
Two merchants about to enter into a business partnership came to R’
Meir of Premishlan for an amulet to ensure that the partnership
succeed. R’ Meir took out a piece of paper. On one side he wrote the
letters ALEF and BET, and on the other he wrote the letters GIMMEL
and DALET. He then handed it to the merchants and told them, “This
is a guaranteed formula for a successful partnership.”
The merchants took the paper, read both sides, and finally turned to
R’ Meir. “Rebbe,” they said, “we don’t understand what this means”.
R’ Meir then explained it to them. “If you conduct the partnership
with the ALEF of EMUNAH - mutual faith in one another - you will
ssee the BET of BERACHAH, blessing. On the other hand, if, Heaven
forbid, either of you indulges in the GIMMEL of GEZEILAH - theft -
it can only lead to the DALET of DALUS, poverty”.
The scientist is a man of great faith. He has faith that there are
great wonders, great truths to discover.
To say that science is anti-religious is to say that the moon is
anti-sun. The only science which is anti-religious is that which
says the moon is made of green cheese. - From A Candle by Day by
Rabbi Shraga Silverstein
G’matriya Twins
VAYA'AS SH'NEI K'RUVIM ZAHAV MIKSHA ASAH OTAM MISH'NEI K'TZOT
HAKAPORET
And he (Bezalel) made the two golden cherubs hammered out from the
two ends of the KAPORET (lid of the Aron).
V'HA'ADANIM LA'AMUDIM N'CHOSHET VAVEI HA'AMUDIM V'CHASHUKEIHEM KESEF
V'TZIPUI RASHEIHEM KASEF V'HEIM M'CHUSHAKIM KESEF KOL AMUDEI
HECHATZEIR.
The bases for the poles of the courtyard were made of copper, the
pole hooks and decorative bands were of silver, the top of the poles
were capped with silver, and there were silver bands around the
poles.
The golden cherubs — from between them, G-d spoke to Moshe Rabeinu.
In the Holy of Holies! Seems more glamorous a part of the Mishkan
than the bases and decorations of the courtyard poles.
Yet the two p’sukim are GTs (3994).
Snow, Snow and more snow...
Speaking of snow... as we were, earlier this week. The word SHELEG
appears 21 times in Tanach, twice in the Chumash, 5 times in Navi,
14 times in K’tuvim. The books with the most times: IYOV (5),
T’HILIM (4), MISHLEI (3). <jtyltk>
Notice that the word SHELEG is made up of the Hebrew letters
equivalent to 300, 30, and 3
Some authorities con sider inserting one’s hands into snow three
times to be an accept- able form of NETILAT YADAYIM, where no water
is available for that purpose. There is a dispute as to whether a
regular bracha can be said on this form of “washing”.
This applies to the morning washing, but not for bread. -
Source: HANOTEN SHELEG; a collection of sources, halachot and
responsa about snow, hail, and ice... by Yishai Meiselman
Our Sages did not include SNOW among the displays of nature on which
we say a bracha. However, it is appropriate to be thankful to G-d
for snow as one would be for rain.
T’hilim 148 mentions snow among the many items of nature which we
call upon, so to speak, to praise G-d.
MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ
KINYANECHA • This & That
Found a website with assorted Animal Facts and Trivia. Many of the
items mentioned are interesting and prompt one to marvel at G-d’s
world - which is the purpose of this MRMH column. Here’s a
sampling...
The common goldfish is the only animal that can see both infra-red
and ultra-violet light.
The fingerprints of koala bears are virtually indistinguishable from
those of humans, so much so that they could be confused at a crime
scene.
A duck's quack doesn't echo; no one knows why.
Camels have three eyelids to protect themselves from blowing sand.
A full-grown bear can run as fast as a horse.
The Honey Badger can withstand hundreds of African bee stings that
would kill any other animal.
The bones of a pigeon weigh less than its feathers.
"Eat like a bird?" Many birds eat twice their weight a day.
Bees must collect the nectar from two thousand flowers to make one
tablespoonful of honey.
A dolphin's hearing is so acute that it can pick up an underwater
sound from fifteen miles away.
The eye of the giant squid is the largest in the world. It is 15
inches in diameter - the size of a basketball.
The leg bones of a bat are so thin that no bat can walk.
A dragonfly has a lifespan of 24 hours.
Giraffes have no vocal cords. - [from www.jayp.net/trivia]
CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
Holiness is not the realm of the indi- vidual but is rather the
result of a group effort of all the segments of Klal Yisroel
uniting, each contributing their unique part. Only when there is
total unity can we begin to emulate the Divine and be included in
His Oneness and total unity.
This unity is expressed in this
weeks reading in three ways: V'YAKHEL, signifying the physical
gathering of the Jewish people together in an assembly; ADAT related
to eidus, testimony, all united in common ideas and goals; and
YISRAEL which is an acronym of the words YESH SHISHIM RIBU OTIOT
L'TORAH, there are 600,000 letters to the Torah), signifying that
each Jew is unique and contributes his individual portion to the
Torah. Only in Eretz Yisroel do we have the potential to truly be
one nation, and to realize our potential to be a kingdom of G-d's
servants, a holy nation. All Jews being in Eretz Yisroel are united
physically as opposed to M'FUZAR U'M'FURAD BEIN H'AMIM, scattered
and divided amongst the nations). Hence, the KAHAL aspect is
achieved.
Eretz Yisroel with its unique
atmosphere of purity and holiness unites the ideas, ideals and goals
of its inhabitants centered around and focused on the holiness of
the Bais HaMikdash. Hence the EIDAH aspect is achieved.
And lastly, each tribe finds its
unique portion in Eretz Yisroel and develops and realizes its unique
contribution to the nation. Hence, the YISRAEL aspect is achieved.
Every Jew whose spirit moves him to make aliyah, to fulfill the
mitzvos of Eretz Yisroel, to be part of this unity, promotes the
holiness of Klal Yisroel. - Rabbi Zev Leff, Rav, Moshav Matityahu;
Rosh HaYeshiva, Yeshiva Gedolah Matisyahu
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
From the Desk of the Director
Parshat Vayakhel describes, inter alia, those people who came
forward in one way or another to contribute to the building of the
Mishkan. The text is enlightening for it distinguishes between,
"every man whose heart inspired him" and "everyone whose spirit
motivated him" (Vayikra 35: 21)
The Or Hachaim notes that the latter individuals were motivated to
do what was correct. They came forth, "in the right spirit", and
gave wholeheartedly what they could afford. In contrast, those
inspired by the heart gave more than they could bear, so great was
their desire to have a share in the building of the Mishkan.
For Ramban the inspiration refers
to the act of volunteering for a task as yet unlearned, since there
were no opportunities in Egypt to practice as artisans. Here, those
who came forward to do such work as the sewing and weaving had to
utilize their natural abilities. And, notes Ramban discerningly,
they would rely on Hashem's help to do complete the task
successfully.
It is interesting that the text (Vayikra
35:21-29) first singles out the men, then adds that "the men came
with the women," and then records that "every wise-hearted woman"
spun with her hands. Clearly, the women are con- sidered to combine
both the inspiration of the heart and the motivation of the spirit.
It seems that the men - and the leaders who fell in line last (v.27)
- were in sore need of that "intuitive" paradigm so often provided
by feminine insight.
Shabbat Shalom, Menachem Persoff, Director, Israel Center
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.
Machtzit Hashekel, the Half
-Shekel
"On the 15th thereof (of Adar) the tables of the money changers were
set up in the provinces and on the 25th thereof were set up in the
Beit Hamikdash." The tables were set up to facilitate the collection
of the Biblically ordained Machtzit HaShekel - Half-Shekels - the
yearly contributions from all Israel to pay for day-to-day expenses
in the Beit HaMikdash - the communal Korbanot, Ketoret, pure olive
oil for the Menora, etc. But the Jewish communities in the Diaspora
also saw it as their obligation to send their Machtzit HaShekel
annually to Jerusalem and in this way participate in the many
Mitzvot of the Mikdash, "which are incumbent upon the entire
community." This frequently embroiled them with the local
authorities in their communities who were very unhappy at the
thought of all this money being siphoned off to some strange Temple
abroad. Now one Half-Shekel may not be very much but they can add up
very quickly when you are talking about large Jewish communities.
And this was not a one-time subscription - it was an annual
contribution.
Josephus describes "cities that
mistreated the Jews" in Asia Minor and "took away their sacred
money". He notes that once it took a special decree from the Emperor
Augustus to force them to return the stolen money. "Caesar to
Norbannus Flacus (the Roman Governor implicated in the theft)
greetings. Let those Jews, however many they be, who have been used,
according to their ancient custom, to send their sacred money to
Jerusalem to do the same freely…"
Josephus also notes that the Jews
of Bavel would first bring their Machtzit HaShekel - "which
everyone, by the custom of our country offers to G-d" to Nehardea
and Netzivin (where, in the future, great Yeshivot would arise).
"And then at the proper time, they were sent to Jerusalem and many
tens of thousands of men undertook to transport of these donations."
The Mishna notes that the Machtzit HaShekel contributions of
Babylonian Jewry arrived not long before Sukkot.
The Beit Hamikdash was not just
an "Eretz Yisrael concern". Yehudei HaTefutzot - the Jews who lived
outside of Eretz Yisrael - also wanted to have an equal share in the
Ruchniyut - the spiritual wonder that was the Beit HaMikdash. This
they did, even if they could not be present physically, by
contributing their Machtzit HaShekel. Ha'ashir Lo Yarbeh Vehadal Lo
Yam'it - "The rich shall not increase and the poor shall not
diminish…" Before G-d all Israelites are equal. W
During the week, I received a phone call from a proud and alert
Leivi from Ra'anana who called me on the carpet. He stated in no
uncertain terms that, perhaps the Leviyim might not have made a
specific Beracha for the Shira, (the Levitical music in the Beit
Hamikdash), but surely there were other Mitzvot, specific to Leviyim,
that required Berachot. He cited the 22nd Mitzvat Asei (positive
command) listed in Rambam’s Sefer HaMitzvot, which states that
Leviyim should guard the Mikdash "perpetually". This ruling is based
on Bamidbar 18:3,4. Keeping watch in the Mikdash is considered a
positive commandment. The traditional literature insisted that the
vigil was "not because of the fear of enemies or thieves" (in spite
of the stormy history of Bayit Sheini) but maintained simply as a
sign of respect. "A palace which has guards cannot be compared to a
palace which is not guarded".
But there were other reasons
which necessitated a strict security system in the Temple grounds
and the gates leading to it. The Jewish people were not without
enemies. Josephus relates how the Shomronim (Samaritans) inveterate
adversaries of the Jewish people since the days of Zerubabbel -
tried to pollute the Temple one Pesach some two generations before
the Destruction.
"..As the Jews were celebrating
the Feast of Unleavened Bread, which we call the Passover, it was
customary for the priests to open the Temple gates just after
midnight. When therefore these gates were first opened, some of the
Samaritans came privately into Jerusalem, and threw about dead men's
bodies in the cloisters; on which account the Jews afterward
excluded them from the Temple, which they had not used to do at such
festivals; and on other accounts they watched the Temple more
carefully they had formally done."
Israelites who had undergone the
rite of purification and even those who had immersed in the Mikva
were banned from the grounds of the Mikdash until the following day.
The Leviyim were respon- sible for supervising the purity of those
who entered the Temple Complex. Leviyim posted at the gates would
ask the pilgrims before they entered if they had purified themselves
according to the prescribed rites.
We can imagine the Leviyim
reporting for duty, lining up in Shelashot (threes), being checked
that they all have their Tziyud (whatever equipment a Leivi on guard
might need) and that they all looked presentable. The Ish Har
HaBayit (the Samal, sergeant) reading from a prepared list assigned
every Leivi his post. (If any ancient grizzled HAGA - the erstwhile
Home Guard - veterans find this account vaguely familiar, it is not
a coincidence!) Then because the Leviyim were fulfilling a Mitzvat
Asei in guarding the Mikdash, before they left to relieve the
previous shift still on duty, they recited the Beracha in unison,
"Baruch Ata HaShem, Elokeinu Melech Ha'Olam Asher Kidshanu
B’mitzvotav V’tzivanu Lishmor Et Hamikdash.
And what about Ma'aser Min
Hama'aser? When the Yisra’el gave the Leivi one-tenth of his produce
(the tithe, Ma'aser), the Leivi had to set aside one tenth of that
as Ma'aser Min Hama'aser, "tithe taken from the tithe", and present
it to a Kohein. This Mitzvat Asei, which applies only to Leviyim, is
based on Bamidbar 18: 25-29 and is the 129th Mitzvat Asei listed in
Rambam’s Sefer Hamitzvot. The Leivi would recite, "Baruch Ata HaShem,
Elokeinu Melech Ha'Olam Asher Kidshanu B’mitzvotav V’tzivanu
Lehafrish Ma'aser Min Ha'ma'aser."
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 #61. 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.
Two topics from last week that elicited some serious reader
feedback. Here’s a good example:
DL wrote... The rule for when it is la-MA and when LA-ma is as
follows:
Before a word starting with ALEF, HEI or AYIN, [including G-d’s name
- even though it begins with a YUD, we pronounce it as if it begins
with ALEF, and that’s how it behaves la-MA-wise], la-MA is MILRA
without a DAGESH in the MEM. Before any other letter it is LAM-ma,
MIL’EIL and with a DAGESH in the MEM. The rule is included in Sefer
Dikdukei HaT’amim written some 1100 years ago by Aharon Ben Asher,
the Masorete responsible for the Aleppo Codex. He lists 8 exceptions
to the rule in Tanach (none are in Torah).
Interestingly, Rav Hirsch on last week’s Parsha (Sh’mot 32:11)
suggests a difference in meaning between la-MA and LAM-ma. He writes
that la-MA means for what purpose, while LAM-ma means for what
reason. He suggests this with some hesitation, admitting that he did
not check that it works in every case...
DL also confirmed that the four TROP marks discussed last week, that
don’t necessarily appear above the accented syllable in the word,
ARE doubled in modern printed texts.
It is different with the PASHTA (that’s the upper-right quarter of a
zero - 0 - or a close- parenthesis leaning a little to the left).
This TROP mark also is placed above the last letter of the word (to
distinguish it from the KADMA). In this case, a second PASHTA is
used to mark the accented syllable (when it isn’t the last one,
which is marked already by the PASHTA).
In other words, the ZARKA, SEGOL, and the T’LISHAs have followed the
lead of the PASHTA by being doubled to help accent the word
correctly, but only the PASHTA was originally done that way.
DL also included in his email some reasons for these four TROP marks
being placed where they are. We’ll leave that out for now. That you,
DL.
On another note...
The name of this week’s sedra is particularly difficult to
pronounce. It is too easy to say VAYAKEIL and lose the non-silent
HEI and its TZEIREI. The KUF sort of catches in one’s throat and the
word takes practice to say nicely. And, you cannot really separate
the syllables too much, because they are part of the same word.
In 35:24 we find another example of NASOG ACHOR. T’RUMAT KESEF, the
donation of silver. Three p’sukim earlier, the word precedes G-d’s
name. T’RUMAT HASHEM. There it is pro- nounced MILRA, its “regular”
pronunciation. Before the word KESEF, which is MIL’EIL, then T’RUMAT
becomes MIL’EIL too. T’RU-mat KE-sef, as opposed to t’ru-MAT a-do-NOI.
Take a look in 35:35. All women who were CHACHMAT-LEIV, translated
as “skilled”. The CHET is voweled with a PATACH. Later in the
chapter, pasuk 35, we find CHOCHMAT-LEIV, with the CHET voweled by a
KAMATZ-KATAN.
Rashbam notes the two forms of the word (their only two occurrences
in the Torah), and says that in the first case, the word is
desciptive of the women. CHACHMAT-LEIL is an adjective. Whereas
CHOCHMAT-LEIV is more of a noun, translated as the natural talent of
the master craftsmen.
One more. See 36:11. And he made blue-wool loops. LU-L’OT T’CHEILET.
When the word for loops stands on its own, it is LU-LA-OT. When it
is attached here to T’CHEILET, the KAMATZ under the second LAMED
becomes a SH’VA NA. <mtc>
Parsha Pix
In the Upper-right is a pari of Shabbat candle sticks, and to their
left is a match in a negation circle. Both relate to the opening
three p’sukim of the sedra, the reminder about Shabbat and the
punishment for its violation. The combination of the “no lighting
fire” with the Shabbat candles makes an important point.
LO T'VA'ARU EISH... can give the distorted impression that the ban
on lighting fire means that we must spend Shabbat in darkness (as
the Tzidokim claim). The Shabbat candles remind us that lighting up
our homes (in a Shabbat-acceptable manner) is very much a mitzva,
and not at all at odds with the prohibition of LO T'VA'ARU.
In the upper-left is a U.S. penny (made of copper), a gold ring, and
(a little further down on the left side) a set of silverware,
represnting the three named precious metals of the Mishkan.
Between the ring and the silverware is a log being sawed with a
chain-saw. This stands for the ATZEI SHITIM, the acacia wood that
was used in the making of the wallboards, Aron, Shulchan, and the
two Altars. None of that wood showed because of the plating (gold or
copper) involved. For the poles of the courtyard, however, the wood
was visible beneath the silver decorative bands, hooks, and caps.
To the right of the log is a flask of olive oil, for the Menora, the
anointing oil, and for the Menachot that accompanied many of the
korbanot in the Mikdash.
The mortar and pestle was used to make the spices for the Ketoret
and the anointing oil.
Under the candle sticks is a rack with bolts of fabric for the
curtains, coverings, and the garments of the kohanim. Similarly, the
yarn and knitting needles to the left of the fabric.
Below the fabric are three gems from among the 12 for the CHOSHEN
and two for the shoulder straps of the EIFOD.
The octagon is a stop sign, as in no morte materials now please - we
have more than enough.
In the lower-right is the Davka grphic of the Mishkan with the
MASACH for its entrance, the AMUDIM that flanked the MASACH, the
OROT that was the topmost covering of the Mishkan (here depicted as
only on the top but not down the sides of the Mishkan - there are
different opinions about that). The long side visible shows the OHEL,
itself covering from sight the MISHKAN. The silver ADANIM are
visible along the bottom of that long wall. (The picture shows more
in the color version found on the TT website; the hard copy is black
and white and not of the greatest quality.)
The half-shekel is for the Maftir. And that leaves the
hard-to-make-out picture in the lower-left. Hopefully, it is easier
to see on the web. So instead of making you guess what it is, we’ll
tell you. One of the many species of weaver birds is seen hovering
beneath its unique nest, which is hanging from a tree branch. The
weaver bird – interestingly, only the male – skillfully weaves a
nest. The weaver bird is the only creature in the world - besides
humans - that can weave. It is truly one of G-d’s wonders, and it
reminds us of the skill of the weavers for the Mishkan.
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 (KI TISA) TTriddles:
[1] 28.6% of Ne'ila
[2] Skip 44 to make it fast
[3] Who offered half of what was commanded twice in this week's
sedra?
[4] 24, 25 days later, many more than just him
[5] Thrice; twice for Minhag Yerushalayim
[6] In the parsha, NO and in the haftara, YES
And the envelope please...
First, as some solvers correctly noted, there was a piece of one of
the previous week’s TTriddles that was left by mistake on page 17.
They wisely chose to ignore it.
[1] Seems this was an easy one, based on the number of solvers who
got this one. At the end of the haftara, the people proclaim HASHEM
HU HA’ELOKIM, HASHEM HU HA’ELOKIM! This is twice out of the seven
times we say this phrase at the conclusion of Ne’ila. 2/7 is approx.
28.6%.
[2] This one too was solved correctly by many solvers. The Torah
reading of fast days — that’s for Tish’a b’Av Mincha and twice each
for the other fast days — is from Ki Tisa. It is a rare (unique)
reading that involves a skipping of p’sukim between the first and
second Aliya. Specifically, by skipping 44 p’sukim, we “make it
fast”, i.e. a fast day’s reading.
[3] Less easy. Only two solvers got it. G-d commands the kohanim to
was their hands and feet before service in the Mishkan. The command
appears twice within the portion of the “KIYOR V’KANO”. Both Avraham
and Lot offered the angels that came to visit them, water to wash
their feet. That’s who offered half of what the kohanim are
twice-commanded to do.
[4] 24, 25 days later than last Shabbat is Purim and Shushan (Yerushalayim)
Purim. In the sedra, it is Moshe Rabeinu that wears a mask. Just
him. On Purim, “many more than just him” will be wearing masks. One
solver added a nice touch to this TTriddle with another suggestion.
Moshe’s face radiated with the Light of Torah, as mentioned in the
sedra. In the Megila, we read that “for the Jews, there was Light...
LA’YEHUDIM HAY’TA ORA V’SIMCHA... So may it be for us.
[5] V’SHA-M’RU V’NEI YISRA-EL ET HASHABAT... This two-pasuk piece
from the end of the first Aliya of Ki Tisa is said in Maariv of
Friday night, right before the Amida (but not according to Minhag
Yerushalayim, based on the opinions of the Vilna Gaon). It is also
part of the Shacharit Amida. And it is one of the introductory
passages to Kiddush of Shabbat morning. Hence, it is said thrice or
twice.
[6] In the sedra, we are told that during the forty days and forty
nights that Moshe spent on Har Sinai, he did not eat or drink.
Neither bread nor water. The haftara mentions that Ovadyahu hid 100
prophets in caves, (50 in each of two, apparently), and sustained
then with bread and water. This was during a famine, and during the
period when prophets were being murdered.
Several of the regular solvers did well this week, but top honors
(and the two prizes) go to EB for his near perfect solution set.
This week's TTriddles:
[1] In a fortnight plus, his grandfather's head gets big
[2] Looks like the carpenter was deaf
[3] Moshe - Shabbat & Mishkan; Similarly who - what?
[4] Route 652, named for him and his father
Around the Israel Center
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily
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The Israel Center's Beth Din to adjudicate and arbitrate monetary
disputes, according to Jewish law There is a registration fee of
200nis per case No other charges for this service Please call
566-7787 ext. 204 for further information We have forms for two
types of cases: Those where both parties agree to submit their
dispute to the Beth Din, and those where a complainant wants the
Beth Din to summon the second party. Yitzhak Fund, Esq. • Rabbi
Emanuel Quint Chairpersons , Ita Rochel, Administrator
Kashrut Questions
If you find a discrepancy between the Hebrew labeling and the
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Israel Center Cafe
After nourishing the soul, come nourish the body serving coffee,
sandwiches, toasts, pizza, french fries, salads, eggs, stuffed
potatoes, lasagna, soups... and more Located on the lower level of
the Israel Center Hours: Sun.-Thu. - 10:00am - 3:00pm Ask about our
catering services on or off the Center premises
Thirsty? We now have a hot drinks machine with coffee, tea, & hot
chocolate located on the ground floor, and a cold drinks (cans)
machine on the first floor near the library.
The Arnold Abroms Memorial Lending Library: Hours - SUN., MON & WED:
10-5, TUES: - 10-4; THURS: 1-3,MON & WED eve.: 5-8pm
Yankel Winet z”l Torah Tape Libraries including the Israel Center
Torah Tape Library and the Aish HaTorah Tape Library at the Center•
Sunday, 11:00am-1:00pm, 3:00-5:00pm; Monday - Wednesday,
10:00am-1:00pm
Join 100,000 Jews in reciting the Prayer for IDF soldiers daily and
help raise funds to benefit our Israeli soldiers. Buy Tefila
L'chayalei Tzahal cards (for yourself, family, and friends) for 5NIS
each and be a part of this mitzva! All proceeds benefit injured and
needy soldiers. Cards are available at the Israel Center - just ask
for them at the front desk
Torathon 5763 • May 1st & 2nd from 8:30am Thursday to 10:45am Friday
(26¼ hrs.) • More hours than the marathon has miles! • Shiurim All
Day and All Night and...• Carlebach-style Rosh Chodesh davening •
Festive breakfast • More details to come...
Special thanks to Mrs. Clara Hammer the “Chicken Lady” for her
donation of books to the Yair Landau Memorial Library of the Israel
Center
NCSY Summer 2003 Camps
IMAGINE:13 glorious days living, learning, dancing, swimming,
camping, hiking
WHO? 6-11 graders - boys/girls Separate
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.
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.
Purim Goodies from Herby's Bakeshop, Mehadrin, Rabbinate of Binyamin
Reigion
Hamentaschen: 18NIS per ½-kilo pkg - Apricot, Apple, Poppy, Date,
Whole Wheat
Apple Pie: 30NIS
Pecan or Blueberry pie: 35NIS
Challot: whole wheat or sweet white• Small fancy - 12NISLarger
break-a-part - 16NIS
Pick-up on Monday, March 17thTaanit Esther, 9:00am to 4:00pm • Call
or email your order to trochel@netvision.net.il
Herby’s for Purim —It ain’t just hamantashen!`
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.
Dear Shabbaton participant,
We would like to take this opportunity to wish you a very enjoyable
and educational Shabbat. From past experience, we know that the
shiurim, camaraderie, and delicious meals will all contribute to a
truly delightful Shabbat. - P.S. If you are not a Shabbaton
participant but are reading these words anyway, then we can only say
"we’ll miss you" and you’ll miss a good time.
LAST CALL • Dream Vacationin Ein Gedi; Sunday to Wednesday(4 days-3
nights) March 2-5 - 1-night and 2-night stays possible
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!
A Very Special Tiyul for Women Only • Tuesday, March 11th 8:00am to
8:00pm(7 Adar Sheni, birthday & yahrzeit of Moshe Rabbeinu); An
inspirational and informative full day of travel and prayerat the
resting places of our matriarchs in the Galil: Yocheved bat Levi,
Mother of Moshe Rabbeinu; Tzipora, wife of Moshe Rabbeinu; Elisheva,
wife of Aharon HaKohen; Bilha & Zilpa, wives of Yaakov Avinu;
Rachel, wife of Rabbi Akiva; Plus Boatride on the Kineret (IY”H,
weather- and time-permitting) • Guided and led byBasha Zusman and
Esther Linder • 136NIS members (150NIS non-mem) • Reserve now •
Route via Mediterranean Coastal RoadBring food & water for the day •
Shulamit’s tiyulim are always treats; Come! you’ll surely enjoy her
delicious sweets
For reservations at the hotels listed below or any other Israeli
hotels, please call Sarah directly at the Travel Desk 566 7787, ext.
249. She'll be happy to accommodate you with any of your requests.
Have a rough time with the snow? Family get in each other’s way?
Need some “down time”? Then treat yourselves to a relaxing,
someone-else-will-take-care-of-everything Shabbat at one of the
following hotels...
King Solomon, Jerusalem, valid this Shabbat, 850NIS per couple, F/B
Sheraton-Plaza, Jerusalem, valid this Shabbat, 995NIS per couple,
F/B
Inbal, Jerusalem, valid this Shabbat, 1100NIS per couple, F/B
Dan Panorama, Tel Aviv, valid this Shabbat, 885NIS per couple, F/B
Kibbutz Lavi Guest House, valid this Shabbat, Deluxe room 780NIS per
couple, F/B; Garden room 690NIS
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 TT559
"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
This Shabbat, Parshat Vayak·hel - Sh’kalim - M’vorchim Adar Bet,
there will be an In-House Shabbaton at the Israel Center. In
addition to the Shabbaton participants, people in walking distance
of the Center are invited to join us for davening and shiurim. Here
is the Shabbaton schedule - times are approximate.
FRIDAY
5:00pm Candle lighting
5:10pm Mincha, Kabbalat Shabbat, Dvar Torah by Phil, Maariv
8:45pm Shiur by Rabbi Kilimnick — The Secrets of Simcha Oneg Shabbat
SHABBAT
7:15am Coffee, Tea, and...
7:30am Pre-davening mini-shiur by Phil
8:00am Shacharit, Torah reading, Drasha by Rabbi Eddie Abramson,
Musaf
11:00am Kiddush in the Teichman Youth Center
11:30am ParshaPlay by Rabbi Quint & the Quintessential Players
2:30pm Menuchat Shabbat and/or Shiur by Phil
3:45pm Shiur on Parshat HaShavua by Rabbi Kilimnick
4:45pm Mincha
6:10pm Maariv & Havdala (Shabbat-out time - 6:15pm)
Motza’ei Shabbat
Motza’ei Shabbat, Parshat Vayakhel-Shkalim, March 1st, 8:30pm •
Learning Disabled or Mislabeled?Tools for teachers and parents to
help the underachiever in the classroom and at home with Rabbi
Shlomo Kory
Motza’ei Shabbat, March 1st, 8:30pm (rescheduled R&B lecture);
Musical Introduction (recorded) "Music from the Shoah" • Holocaust
Hero: The Untold Story of how British Rabbi Solomon Shoenfeld
Rescued 4,000 Jews from the Holocaust with Dr. David Kranzler,
author
Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by
Rabbi Dovid Zitter
Resumes IY"H March 12 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 Gemara by Rabbi Hillel Ruvel
The above-mentioned shiurim are in English and take place in the
Ganchrow Beit Midrash (first floor, one flight up) • For men who
want to do some serious learning...
SUNDAY
9:30am (women) • Mystical Insights into the Months of the Year Golda
Warhaftig
10:30am (women) • Let's Learn Chumash • Tonia Frohwein
N'SHEI LIBRARY 10:30-12:45
11:30am (men & women) Parshat HaShavua • Shprintzee Herskovits
Sunday, 7:30pm • Jewish Thought as it emerges from the Torah with
the help of Ramban's Commentary • Now studying: MAN & WOMAN with
Rabbi Chaim Eisen
Sunday, March 2nd, 8:00-10:00pm • Practical Demonstration 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 are your best preparation
for calmly, securely coping with the war fears and anxieties. Best
of all---no pills, machines, or gimmicks to buy! EMOTIONAL FREEDOM
TECHNIQUESare physiological, scientific, and you apply them with
your own hands www.EFTIsrael.org • www.IsraelTraumaCare.org
Sun. MAR 2, 8:30pm • Erev Erev Rosh Chodesh Adar Bet; Evening of
Music, Dance and Joy by women, for women - Tofaah
MONDAY
9:15am • (men & women) Excursions into the World of Nevi'im with
Mrs. Pearl Borow
N'SHEI LIBRARY 10:00-12:30
Purim, Pesach and general Judaica items for sale by L.A.K. Creations
Guidelines Over 250 of the Most Commonly Asked Questions about
PurimGuidelines Over 500 of the Most Commonly Asked Questions about
Pesach
Both on sale at special price for the Israel Center family
10:30am • (men &women) • Rambam's 13 Principles with Rabbi Zev Leff
Monday, March 3rd, 11:36am • Rambam’s Diet with Yaakov Gerlitz Dipl.
Ac, Practitioner of Chinese Medicine, Shaarei Zedek Hospital
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 • Elisheva999-6479
Women's Beit Midrash Program • Mondays 3:00-4:00pm: Guided Chevruta
Study in Tanach and Jewish Thought
4:00-5:00pm: Shiur on “The Life of Avraham” In-Depth study of
Chumash B’reishit with Rashi with Rabbi David Derovan
Mondays, 7:30pm • Dr. Avivah Gottlieb Zornberg on Parshat HaShavua
Lecture Series in Hebrew beginning Mon. March 3 (5 weeks) ar 7:30pm
on AN Introduction to the World of the Temple in Jerusalem by Rabbi
Menachem Makover
Special Bonus Shiur for Leil Rosh Chodesh Adar • Monday, March 3rd,
9:00pm • Insights into Adar & Purim with Rabbi Eddie Abramson
TUESDAY
Jerusalem College for Adults: 9:00-10:00am • The World of Mishna;
Halacha, Hashkafa, and History with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
The Yad Yaakov Center for Jewish Education classes at the Israel
Center. The Unfolding Redemptive History of Israel in Biblical Texts
with Rav Yosef Leibowitz on Tuesday mornings, 9:00-10:30am. Call
051-639-921 for further information
9:00am • In-depth study of the weekly Haftara • Dr. Hayim Abramson
9:55am • Purim in Aggada and Halacha • Dr. Hayim Abramson
10:50-11:40am • Parshat haShavua with Rabbi Mordechai Spiegelman
The Israel Center and the Old City Free Loan Association Gemach -
Free Loan Society to provide interest-free loans for people in
financial distress. Interviews at the Center on Tuesdays from
10:00-12:00 Please bring ID
N'SHEI LIBRARY 12:00-1:00pm
11:45am • Chabad insights into Parshat HaShavua and the Actualia of
Our Time
(women only) with Raizel Zisk
NEW CLASS at the ISRAEL CENTER • Tuesdays at 8:00pm • Guide to the
Concepts, Laws,and Practices of Shabbat by Rabbi Yehoshua Freilichm
Dean, Be’er Miriam College, Har Nof • Emphasis on practical matters,
but Hashkafa will also be examined • Each class will stand on its
own • Open to men and women
Tue. MAR 4, 8:00pm, The Hidden Enemyof the Purim Story • Jewish
Values Education Institute presents Shprintzee Herskovits with an
incisive new look at Megilat Esther
WEDNESDAY
9:30am Towards a More Meaningful Davening Dr. Joel Luber
10:30am Break the Fear Habit... and LIVE! with Alan Romm
Jerusalem College for Adults: 9:00-10:15am • Civil Marriages with
Rabbi Macy Gordon
10:30-12:00 noon; Parshat HaShavua with Dr. Avivah Gottlieb Zornberg
Wednesday, March 5th, 2:00pm; Rosh Chodesh Adar Bet Luncheon • Guest
speaker:Mayor Daniella Weiss of K’dumim; Delicious festive meal
(meat); 50NIS p.p. (60NIS for non-member) • Reservations REQUIRED
(by Mar.3) • We all like to show our solidarity with Jews living in
Yehuda, Shomron & Azza. After you have heard this speaker, you will
realize that, in the spirit of Purim, she is doing more for us than
we are doing for her
3:00pm (men & women) • Women in Tanach with Pearl Borow
Jewish Values Education Institute of the OU Israel Center
Women’s Beit Midrash • Acquire study skills and knowledge crucial to
your life as a Jew - join us! Wednesdays (and Mondays) 3:00-5:00pm,
Women in Tanach (see above)
Guided Chavruta study with Pearl Borow • Fees for the Shiurim only!
20NIS members/25NIS non-members
Wednesday, March 5th, 1:00-9:30pm • Is the Coming War with Iraq
predicted in the Bible Codes? Come find out the answer to this and
your other questions at theRoot & Branch Association (in cooperation
with the Israel Center) • SECOND BIBLE CODES CONFERENCE
1:00pm: “Around the Year: Secrets of the Torah” (in English),
Illustrated Lecture by Rabbi Dr. Yochanan Spielberg, Physicist,
Producer, "Bible Search Pro" CD-ROM [www.TorahSoft.com]
2:30pm: “G’matriya (numeric values) – What it is and what it isn’t"
(Eng.), Computer assisted talk by Phil Chernofsky, Educational
Director, OU Israel Center; Editor, Torah Tidbits [tt@ou.org]
4:00pm: “New Approach to Bible Codes Research” (in English)
Illustrated lecture by Mr. Nachum Bombach, CPA
5:30pm: “Long (up to 30 letters) Phrases in the Bible Codes” (in
English), Illustrated Lecture by Professor Eliyahu Rips Dept. of
Mathematics, Hebrew U.
7:00pm: “Bible Codes and Current Events” (in Hebrew), Illustrated
Lecture by Mr. Igor Picetsky
8:30pm: “Bible Codes: From Layman to Layman” (in English),
Illustrated Lecture by Mr. Art Levitt Computer Analyst in the field
of chemistry
Breaks between lectures for Q&A and/or refreshments available at the
Center’s Cafe • Note: Program may be enlarged by additional speakers
• 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 PerplexedNow studying: Rambam’s approach to Darchei Emori
and Segula with Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
Please note: The Israel Center Cafe will be open on Wednesdays -
10:00am to 9:00pm for snacks and meals. Enjoy
THURSDAY
10:30am • Into the depths of the Hagada with Rabbi David J. Derovan
• Regular fee • No charge for volunteers
Sometime IY”H • Shmooze while you fold; Divrei Torah, verbal
tidbits, Q&A, and... with Phil
Thursdays at 7:30pm • The Israel Center Men and Boy's choir •
Details and to confirm, call Yisrael Shwarzstein: 02 5833389
8:00pm • Stories from the Gemara • Reb Yosef Schreiber
8:30pm • The History of Zionism understood through the Teachings of
the Maharal; An AM SEGULA lecture series by Eli Yosef
10:10-11:00pm • TORAH TIDBITS AUDIO with Phil Chernofsky Thursday
nights on Arutz-7, 98.7FM and 1539AM And on Arutz-7’s website, live
or archived www.israelnationalnews.com
Friday
9:00am • in-Depth Pirkei Avot by Rabbi Chaim Eisen
Upcoming at the Israel Center
Motza’ei Shabbat, March 8, 8:30pm • 20NIS per person • Concert by
Naftali Abramson & his band Ayala Shlucha • Come join us with your
friends and the chevre from the "Yachad" Shabbaton Separate dancing
• Naftali's new album "Todah" will be on sale
Sunday, March 9, 9:00am-5:00pm • Emotional Freedom Techniques;
Stress and trauma relief self-help training with immediate,
profoundly effective results. Bring several big problems today and
expect to make progress! Successfully cope with the war fears and
anxieties, and when nothing else helps Physiological, scientifically
proven, and applied simply with your own hands This remarkable tool
will change your life — today you will gain sufficient skills to
proficiently apply EFT for yourself and others Reduce your family
health care costs, and best of all---NO pills,machines, or gimmicks
to buy www.EFTIsrael.org • www.IsraelTraumaCare.org • info. and
preregistration: 054-311-711 or 02-992-0440 • 120š donation to Amuta
Israel Trauma Care / EFT Israel
Sunday, March 9, 8:00pm • ADHD, Self-esteem and the Technology
Culture; Tools for teachers and parents to help the ADHD child at
home and in the classroom with Rabbi Shlomo Kory
Monday and Tuesday, 7:30-9:30pm, March 10-11 • Mask Making for Purim
• 50/60NIS
Thursday, March 13, 8:00pm • Jewish Statesmanshipby Prof. Paul
Eidelberg • Info: 053-594-535
Tuesday, March 18 • Purim Extravaganza for Kids • 10:00am - 1:00pm
Thursday, March 20, 8:00pm • Performance of the Israel Center Men &
Boys’ Choir and mini-lecture on the Choir in the Beit HaMikdashby
Catriel Sugarman
OU ISRAEL CENTER Seymour
J. Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager,
Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org - website: www.ou.org/torah/tt
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and
NCSY b'Yisrael are assisted by grants from The Jewish Agency for
Israel
TT is published and printed "in house" at the Israel Center
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