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Halachic Times for Jerusalem
Israel Winter Time (Standard Time)
Correct for TT #541
Ranges are for THU-THU, 18 -25 Cheshvan, October 24 - 31
Candle lighting - 4:21pm (Earliest (Plag) - 3:47pm)
Havdala - 5:34pm (Rabbeinu Tam - 6:08pm)
Earliest Shacharit 4:58-5:03am
Sunrise - 5:49-5:54am
Sof Z'man Kri'at Sh'ma - 8:36-8:38am (7:51-7:53am)
Sof Z'man Shacharit - 9:31-9:33am (9:01-9:03am)
Chatzot (halachic noon) - 11:23-11:23pm
Mincha Gedola (earliest Mincha) - 11:54-11:53pm
Plag Mincha - 3:48-3:42½pm
Sunset - 5:02-4:55½pm (4:57½-4:51pm)
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...
Last line in last week’s Word of the Month column said that Cheshvan
has 30 days 45% of years. To explain: Tishrei, Shvat, Adar Alef,
Nissan, Sivan, and Av always have 30 days in our fixed calendar.
Tevet, regular Adar (and Adar Bet), Iyar, Tammuz, and Elul always
have 29 days. Cheshvan has 29 days in “in order” years and in
“deficient” years, and 30 days in “full” years. Kislev has 30 days
in “in order” years and “full” years, and 29 days in “deficient”
years. Cheshvan Kislev: “in order” years 29/30; “deficient” years
29/29; “full” years 30/30.
This is so because first, a year’s Rosh HaShana is fixed and then
the next RH is fixed, both based on rules, including the famous LO
AD”U ROSH, RH cannot fall on Sunday, Wednesday, or Friday. The
“distance” from one RH to the next can be 353, 354, or 355 (or 383,
384, 385) days. The plus/minus a day from 354 (384) is accomplished
by varying Cheshvan or Kislev.
Maasei Avot, Siman LaBanim
“The deeds of the ancestors are signposts for the children.” There
are different ways to see and understand this fundamental phenomenon
of Jewish History and Life.
Avraham Avinu and Sara Imeinu
went down to Egypt from Eretz Yisrael, because of a famine. So did
Yaakov and his family, years later. They had dealings with Par’o
there. So did their descendants. They returned to Eretz Yisrael from
Egypt with great wealth. So did the people of Israel more than 400
years later.
That’s one level of Maasei Avot.
Another way it operates is on a Spiritual Genetics level. Avraham
and Sarah were the paradigms of hospitality. Hospitality is one of
the hallmarks of the Jewish People. It can be said that we inherited
this and other qualities from the Avot and Imahot. It does not
necessarily mean that every Jew is hospitable; it does suggest that
we have a strong disposition in the direstion of hospitality. And so
too in many other areas of CHESED. Our sources tell us that there
are three signs of the Jewish Personality: We are (by NATURE, as
possessors of the spiritual genes - so to speak) of our ancestors)
BAISHANIM (innately modest), RACHAMANIM (merciful), and GOMLEI
CHASADIM (performers of acts of kindness). [Some sources refer to
these traits as gifts from G-d at Sinai.] Rambam considers the
absence of these qualities from a person as grounds to suspect that
the person is not Jewish. The S’fat Emet says it like this: Our
ancestors planted these three qualities in Bnei Yisrael.
In addition to NATURE, there is
also the element of NURTURE. These qualities and others might be
spiritually inherited from our forebearers, but they must be
nurtured and developed within ourselves and our children. People can
be mean and cruel, even if kindness is inborn. Parents and a child’s
environ- ment can stifle and stunt the develop- ment, the
personalization and internal- ization of these qualities within the
child. On the other hand, personal example set by parents and
teachers can have a very positive effect on the developing person
and the developing Jew. Training in Mitzvot must be a lot more than
teaching a child to make brachot, wear tzitzit, keep kosher, and
observe Shabbat. CHINUCH applies to the many aspects of personality
and character, so that our children grow up as true heirs of Avraham
& Co.
And an extension of Maasei Avot
is to be careful to avoid some of the deeds of our ancestors, where
our Sages have described them as negative.The Torah shows us that
our Avot made mistakes. Learning from them is sometimes as important
as learning from the positive.
Sedra-Stats
4th of the 54 sedras; 4th of 12 sedras in B'reishit
Written on 252 lines in a Sefer Torah, ranks 5th
6 Parshiyot; 4 open, 2 closed (pssppp)
147 p'sukim - ranks 7th (4th in B’reishit)
2085 words - ranks 2nd (first)
7862 letters - ranks 3rd (2nd)
P'sukim above average in length (words and letters), explaining its
rise in rankings from p'sukim to words (and letters). Vayeira
actually 2nd largest sedra in the Torah. (Naso, is #1 with no rival
- Bamidbar, Pinchas, and R'ei all take up more lines than Vayeira,
but those sedras each have many parshiyot, which means a lot of
blank space which adds to the number of lines.)
MITZVA WATCH Although none of the 613 mitzvot are counted from
Vayeira, there is a wealth of mitzva-lessons to be found in the
sedra. We do not learn how to be good Jews only from the 613 mitzvot.
Hospitality, for example, is usually considered part of the mitzva
of G'milut Chasadim. But many of the details are derived from the
behavior of Avraham Avinu. Similarly, Bikur Cholim is part of
G'milut Chasadim as well as being part of the mitzva to emulate G-d.
The connection is contained in the Midrashim on Vayeira (and other
sources). Some mitzva-counters do count some individual forms of
Chesed as mitzvot among TARYAG.
Aliya-by-Aliya Sedra Summary
Kohen - First Aliya - 14 p'sukim - 18:1-14
And G-d appeared to him (Avraham)
[SDT] The use of the pronoun
"him" rather than using the name Avraham is significant. EILAV (to
him) refers us back to the previous parsha - Avraham's circumcision,
indicating that the purpose of G-d's appearing to Avraham was Bikur
Cholim, visiting the sick.
Furthermore, the fact that the
Torah does not indicate that G-d said anything to Avraham at this
"appearance", tells us that He had another purpose, viz. Bikur
Cholim.
He is sitting at the entrance of
his tent (watching for travelers to welcome) in the heat of the day.
[SDT] It was unnaturally hot;
that was G-d's doing, to spare Avraham the bother of visitors.
However, Avraham is distressed by the absence of visitors, so G-d
sends three angels to him in the guise of wayfarers. This can teach
us something about how to behave towards the elderly and infirm.
Sometimes, we insist that they rest or tell them what "conventional
wisdom" says is good or bad for them. But each person is an
individual. Calm, peaceful retirement works well for many older
people. But not for everyone. Bed rest and taking things easy is a
helpful formula for SOME recovering invalids. But not all. G-d, so
to speak, first felt that Avraham needed rest. He then "realized"
that in Avraham's case, his special activity of Hachnasat Orchim,
hospitality, was a far better treatment for what ailed him, than
resting.
Avraham sees the three "men" and
runs to greet them, after asking G-d to wait for him (so to speak).
(From here we are taught the greatness of the mitzva of Hachnasat
Orchim.)
This is one of the ways to
interpret the pasuk - that ADO-NAI means G-d, and that Avraham was
addressing Him. ADONAI can also mean "my sirs", in which case
Avraham could have been speaking to the men/angels. Each possibility
causes minor awkwardness in the flow of the p'sukim. The word is
considered holy (meaning the first opinion prevails), and Sofrim
write it with the Kavana for G-d's name, but some say that one
should use a conditional "sanctification".
[SDT] "Speak little, but do
much." This maxim from Pirkei Avot is manifest in Avraham Avinu. He
offers the angels a bit of water and some bread, but in fact
prepares for them (with the help of Sara and Yishmael) a sumptuous
meal. The Mishna states that Avraham's meal for the strangers was
proportionally greater than the feast of Shlomo HaMelech in
celebration of the building of the Beit HaMikdash. Avraham and Sarah
are the ultimate models for hospitality, one of the hallmarks of the
Jewish People.
One of the angels informs Avraham
of the pending birth of Yitzchak. Sara's reaction is to laugh (a
slight doubt in the ability of a 100 year old to father a child and
of a 90 year old woman to give birth). G-d asks Avraham why Sara
would doubt His ability to permit an old woman to conceive.
[SDT] Rabbi Yehuda says in the
name of Rav (Bava M'tzi'a): What Avraham did for his guests by
himself, G-d did for the People of Israel by Himself; what Avraham
did via another, G-d did likewise. Avraham said: YUKACH NA M'AT
MAYIM. Rashi explains the strange grammatical form by saying that
Avraham did not provided the water to the stangers himself (it does
not say K'CHU...) So too, when G-d was to provide water to Avraham's
descendants, He commanded Moshe Rabeinu to throw the stick into the
water, to strike the rock, to speak to the rock. But Avraham fed the
angels himself - "and I will get the bread, etc." When G-d needed to
feed the People,He provided us with Manna. Moshe did not bring it
about. G-d gave it straight to the People.
The Gemara (Yevamot 65) teaches
us how very great SHALOM is. Sara questioned in her heart Avraham’s
ability to father a child. Telling that to Avraham might have caused
him to be annoyed or angry with Sara. So G-d changed her words when
He told Avraham about her “doubting laugh”, and said that she
questioned her own ability to give birth. “Brutal honesty” is
sometimes counter-indicated.
Levi - Second Aliya - 19 p'sukim - 18:15-33
Sara would like to deny that she laughed (and doubted), but she
cannot.
The three angels each had a
single task: One to heal Avraham, one to announce the birth of
Yitzchak (both missions accomplished), the third to destroy S'dom.
That angel is now accompanied by R'fael, whose new task is to save
Lot and family. Avraham escorts the angels on their way to S'dom.
[SDT] Once again, we learn the
proper behavior of a host from Avraham: it is considered even more
important to escort guests out than to greet them!
HaShem next tells Avraham of his
intention to destroy S'dom. Avraham pleads and bargains on their
behalf, but there aren't enough righteous people to save the cities.
The dialog between Avraham and
HaShem is an astounding (and unique) example of the close
relationship between them.
[SDT] Avraham's expression of
humility before G-d is "and I am dust and ash". Says the Gemara,
because of Avraham's humility, his children merited two mitzvot -
the ash of the Para Aduma and the dust of the Sota. Torah T'mima (he
was TT before Torah Tidbits) explains that the Para Aduma ash
represents the epitome of spiritual purity (which can be thought of
as the realm of "between the Jew and G-d" mitzvot). The hopeful
outcome of the Sota procedure is Shalom Bayit, being a major example
of interpersonal relationships. Thus the reward for Avraham covers
the whole range of Jewish life.
Shlishi - Third Aliya - 20 p'sukim - 19:1-20
The two angels arrive in S'dom and are taken in by Lot. [The nephew
of Avraham Avinu has learned something from his uncle.] The people
of S'dom demonstrate their evil nature. It is clear from the p'sukim
as well as Midrashim and commentaries, that Lot was not sufficiently
pious or believing in his own right, but he compared favorably with
the people among whom he lived.
[SDT] The word "and he lingered"
is read with the rare trup mark, the shalshellet, which musically
emphasizes the reluctance of Lot to (believe what he was told by the
angels and) leave. The same word is used in contrast to this
behavior of Lot, in describing the haste with which the Children of
Israel left Egypt at G-d's command, symbolized by the matza which
they hastily baked rather than to linger for the dough to rise and
produce a "proper" bread demonstrating their faith and confidence in
G-d. Interesting, is it not, that Lot is described as baking matzot
for the visitors. Rashi's comment: It was Pesach.
Lot is led out of the city by the
angels, his wife and two daughters with him. They are told to flee
for their lives, without looking back at the destruction of the
cities. Lot pleads for permission to seek refuge closer by.
R'vi'i - Fourth Aliya - 40 p'sukim - 19:21-21:4 • 2nd longest R'vi'i
in the Torah
Once Lot and family are safely away, the destruction of S'dom takes
place. Lot's wife looks back - against orders - and turns into a
pillar of salt. (Her punishment is specifically with salt as a
measure-for-measure for her stingi- ness when guests were around.)
From the episode of Lot’s wife,
we can draw the following point. Lot and family were worthy of being
spared the destruction of S’dom, but they were not worthy enough to
be able to witness the destruction.
"And Avraham gets up early in the
morning to the place where he STOOD before G-d."
[SDT] Avraham returns to the same
spot to speak to G-d. From here is derived the idea of having a
MAKOM KAVUA, a fixed place for prayer. The Talmud says: "he who
fixes himself a place for davening, the G-d of Avraham will help
him".
Of course, more fundamentally, it is this pasuk and another that
combine to "support" the Gemara's statement that Avraham instituted
T'filat Shacharit. That AMIDA, to stand before G-d, means to pray is
learned from VAYA'AMOD PINCHAS VAY'PALEIL. And Pinchas stood in
prayer (we can say) - T'hilim 106:30. The pasuk here in Vayeira
links AMIDA with Avraham Avinu and with early in the morning, hence
Shacharit.
The Torah reiterates the point
that Lot was saved in the merit of his uncle Avraham Avinu (and
Ruth, the "mother of royalty" who was to come from Lot - G-d can
work merit either from the past or the future).
Lot's two daughters, having
witnessed the total destruction of S'dom, assume that they are the
sole survivors of mankind. They plot to get Lot drunk and sleep with
him in order to continue humanity. Moav and Amon are the results.
Avraham and Sara now travel to
G'rar where they again present themselves as brother and sister.
Sara is taken to Avimelech, but G-d appears to him and warns him not
to touch her. Avimelech confronts Avraham who explains that his
fears were based on the lack of "Fear of G-d" in the place.
Avraham then prays on behalf of
Avimelech and his people who were stricken with a disease which
rendered them temporarily sterile.
From this point (21:1) to the end of Vayeira, is the Torah reading
of both days of Rosh HaShana.
G-d fulfills His promise and Sara
becomes pregnant. She bears a son to Avraham in his advanced age,
and he is called Yitzchak. Avraham circumcises Yitzchak at eight
days of age, as G-d has commanded.
Avraham's having prayed on behalf
of Avimelech for children is juxtaposed to Sara Imeinu conceiving.
Our Sage teach us that selflessly praying for others can sometimes
result in the same prayers being answered for yourself.
Chamishi - Fifth Aliya - 17 p'sukim - 21:5-21
Avraham is 100 yrs. old when Yitzchak is born. Avraham makes a great
party upon the occasion of his being weaned.
Although the plain understanding
of B'YOM HIGAMEIL ET YITZCHAK is when Yitzchak was weaned - Rashi
says at 24 months of age, there is a REMEZ (hint/clue) in the word
HIGAMEIL, HEI+GIMMEL = 8, MEM-LAMED, MAL, was circumcised. It can
mean that the party in question was to celebrate Yitzchak's BRIT.
As Yitzchak is growing up, Sara
notices the potential negative influence of Yishmael and demands of
Avraham that he send Yishmael and his mother, Hagar, away. Blinded
by his great "kind heart", Avraham has to be told by G-d to listen
to Sara. Hagar and Yishmael once again are on the verge of death in
the wilderness, but Yishmael's prayers are answered and they are
saved. Hagar is assured by an angel that they will survive.
And indeed they do, and Hagar
subsequently marries Yishmael off to a woman from the land of Egypt.
Both Hagar and Yishmael prayed to
G-d when Yishmael was dying. G-d heard "the lad's voice". Rashi
says, from hear we learn that the strongest prayer offered on behalf
of someone who is ill are those of the sick person himself. (Of
course, others should pray on his behalf as well...)
Shishi - Sixth Aliya - 13 p'sukim - 21:22-34
Avimelech and his commander Pichol enter into a pact with Avraham.
The pact has to do with wells that Avraham dug, that the servants of
Avimelech stole, the return of those wells and the acknowledgement
by Avimelech that the wells do actually belong to Avraham. The city
of Be'er Sheva receives its name from the double meaning of the 7
sheep used as tokens of the covenant and the oath sworn between
them.
Avraham plants an "Eshel" in Be'er Sheva.
In addition to being a type of
tree, the word ESHEL is considered an acronym of the Hebrew words
for Food, Drink, and Lodgings (or Food, Sleeping, Escort). ESHEL
AVRAHAM is the symbol of hospitality for all times.
Avimelech asks Avraham to swear
that he (Avraham) will not deal falsely with him or his children (L’NINI)
or his grandchildren (L’NECHDI). Whereas NECHED is grandson in
modern Hebrew as well as in Biblical Hebrew, NIN, which means child
in the Torah is used for great-grandson in modern Hebrew.
Sh'vi'i - Seventh Aliya - 24 p'sukim - 22:1-24
This is the portion of the Binding of Isaac - Akeidat Yitzchak. The
Akeida is one of the few passages from the Torah to be incorporated
into our daily davening (there are those who did not include it in
the davening). It represents the epitome of commitment to and love
of G-d. It also belong is the portion of the davening called
KORBANOT for the obvious reason.
Although none of Avraham's
descendants (we, the Jewish People) can ever be tested in so drastic
a way (because we have the experiences of our predecessors to give
us strength), we do derive tremendous inspiration from this portion
of the Torah. It is part of our Heritage and, even more, part of our
Essence. Tests of Faith are relative to the individual. Each of us
is challenged in different ways through- out our lives.
This is also so for us as a Nation. May we be always guided
by deep commitment to Torah and Jewish values.
MORE. Akeidat Yitzchak is our
identity card. It define who we are... even when our own behavior is
contradictory to our Torah standards. We stand before G-d on
Judgment Day - Rosh HaShana, and we blow the Shofar made from a
ram's horn. We ask G-d to remember Akeidat Yitzchak and have mercy
on His (sometimes undeserving) children. We read the Akeida in the
Torah and we refer to it repeatedly in our Rosh HaShana davening and
Slichot, to inspire us and to identify us.
The following comment was
submitted by Rabbi Yaakov Homnick, Ramot Eshkol. Ed. comments will
follow.
"Abraham took sheep and cattle
and gave them to Avimelekh and the two of them made a treaty." (B’reishit
21:27)
The first peace treaty between a
Jew and a non-Jew is described in the above verse, from the Torah
Portion of Va'yera. Our father Abraham Ha'ivri, who, all alone, was
on one side and the entire world was on the other, enters into a
peace treaty with Avimelekh, the powerful Philistine ruler of Gerar.
Surely, there were clear security benefits to be derived from such a
treaty. Yet the Rabbis were severely critical of Abraham's action.
The Rashbam goes as far as to say that the Almighty subsequently
gave Abraham the command to sacrifice his beloved son Isaac , as a
punishment for his having made a treaty with a non-Jew regarding
Eretz Yisroel. We were to be the sole possessors of the Land; never
to deal part of the Land away in a treaty with others who made any
claim to it.
Perhaps there is something to be
learned from this for our time. Hashem meant this Land to be ours.
Any attempt, in an effort to make peace, to yield even parts of it
to others, might be fraught with severe dangers, including the
possibility of losing loved ones.
Ed. note: The Rashbam is very
strong in his statements about G-d’s “angry” reaction to Avraham’s
deal with Avimelech. He suggests several events in Jewish History as
“results” of Avraham’s actions. One should read the Rashbam on 22:1
very attentively. One of his suggestions is that corresponding to
the seven sheep that were a sign of the covenant with Avimelech, we
suffered seven destructions to our Mikdash: Ohel Moed, Gilgal, Nov,
Shilo, Giv’on, and the two Batei Mikdash in Yerushalayim.
The parsha ends with mention of
the birth of Rivka, to serve as a link to the next phase of the
development of Judaism - viz., the means of its transmission and
continuity.
Maftir is the final five p'sukim.
Haftara - 37 p'sukim -Melachim Bet - 4:1-37
The sedra shows us the sharp contrast between the kindness and
hospitality of Avraham & Sara on the one hand, and the cruel
"business is business" and "what's in it for me" nature of S'dom.
The haftara is about the widow of a prophet who was facing losing
her two children because of her poverty and the twisted state of
Israel's society that lost sight of the legacy of Avraham and Sara.
The prophet Elisha performs a miracle and the family is spared that
plight.
The haftara also tells of the
Shunamite woman who prayed so fervently for a son. She had a son but
he died. He is miraculously resuscitated by Elisha. This forms a
counterpart to the birth of Yitzchak and the subsequent
almost-losing him at the Akeida.
(According to a Midrash, the
angel did not stop Avraham in time and Yitzchak died. There are
prayers that refer to Yitzchak's ashes. this makes the connection
between the sedra and haftara all the stronger.)
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 158 • Baba Kamma in Practice
Not too long ago, one of the men in our shul asked me if he could
join our kollel. I told him he would be most welcome. He asked what
we were learning. I told him that we were learning Baba Kamma. He
responded that he remembered studying Baba Kamma in yeshiva when he
was young "in the old country" meaning in Europe before he came to
America and from there to Israel. He added that he remembered that
the Gemara Baba Kamma spoke about oxen goring cows. That he was not
interested in leaning about oxen goring cows. I asked him to come
down to one study session and if he didn't find it to his liking he
had the choice of not coming again. He tried it. That gentleman is
now one of the most excited and enthusiastic students in the kollel.
Of all the tractates of the
Talmud that we have studied in our kollel this tractate Baba Kamma
has aroused the most interest, excitement and discussion. The lively
discussions evince a love for Torah that very few groups of laymen
any where can show. The prior home preparation, the review at homes,
the discussion that the kollel men have about the Gemara when they
meet at weddings, bar mitzvahs or just in home visits one to the
other and the telling to their wives and other members of their
families what they are studying, is exhilarating. Some of the kollel
men discuss the Gemara when they meet on the bus.
As for the study of Tractate Baba
Kamma, each member of the kollel knows that the word "ox" or "cow"
does not appear even once in the entire Gemara. The word "shor" or "para"
appears quite often, but "shor" does not mean "ox", and "para" does
not mean cow in this Gemara. Everyone in the kollel including the
many attorneys studying in the kollel agree that not in our days nor
in the days of the Talmud did a cow come to Beth Din to lodge a
complaint against an ox that gored it. The word "shor" means "Reuven's
ox" and the "word" para" means "Shimon's cow". The only ones in Beth
Din are Reuven and Shimon. Shimon is suing Reuven because Reuven's
ox gored Shimon's cow. The entire tractate discusses relationships
by, between and among human beings.
On page 30a the Talmud in Baba
Kamma discusses which laws should a person study and follow if he
wishes to be pious. The first opinion is that he should fullfill the
laws of Nezikin. Another opinion is that he should fulfill matters
dealing with the laws of Tractate [Pirkei] Avoth. And another
opinion says that he should fulfill the laws found in Tractate
Berachot. These three opinions deal with different aspects of a
person's relationship. The opinion that he should study Tractate
Berachot deals with the person's relationship with Hashem. How a
person should pray to Hashem, and how he should thank Hashem for the
blessings bestowed upon man. The opinion that says the person should
study Tractate [Pirkai] Avoth says that a person must improve his
relationship with himself as it were. He must better understand
himself and how to be a better person in his personality and
character. The first opinion is that he should study and fulfill the
laws of the Nizikin, that is the laws found in Baba Kamma. For that
tractate, perhaps better than any other tractate teaches how to be a
better person in one's relationship with his fellow human being. And
as we study the laws of Baba Kamma we stress that everything we
learn is how to be more considerate to our fellow human being. How
can we be helpful to others even when they do not reciprocate. How
can we act so as not to cause harm to others. We must always see
that the other person also has a valid point of view. How can we be
better human beings in our relationship with others, not only in the
abstract sense but in the practical sense.
This past week we had an
opportunity to put this into practice. Our kollel and Thursday night
Gemara class scheduled a joint siyum for a specific date in
November, and made arrangements with a Jerusalem hotel to hold the
siyum on that day. We distributed flyers to the kollel and Gemara
class. Based on this date many people made arrangements to schedule
vacations, visits and other affairs to other dates. After all this
work had been done, it was then called to our attention that there
was another function in the community taking place that same night.
There were many reasons that we could have justified our keeping the
same date. People had already arranged their schedules, in some
situations at considerable inconvenience to themselves to be able to
attend the siyum. Also the people who would attend the siyum and the
other function were by and large from different groups. The price
was altogether different. The type of function was altogether
different. Besides we selected the date completely unaware that this
other organization had selected the same date. And we could have
thought of many other reasons why we should not change our date. We
could have said "why shouldn't they change their date?"
However, it was a very easy choice. If we were going to give meaning
to our learning of Torah, then we would of course change our date.
We did not weigh, who was more
right or which function was more important or who had the date first
and so many other reasons that would have convinced us not to budge.
All the inconvenience to our members would have to be overlooked.
Also the guests of honor at the other affair and the other committee
would never realize how inconvenient and difficult it was for us to
change our date. None of this mattered to us. The Torah was looking
over our shoulders and we did not desire to be wanting in our
belief, "Das Torah" dictated that we change. What better lesson to
our kollel members and Gemara class, that the Torah's lessons are
not in the abstract but were practical to teach us how to be better
human being and thereby achieve the appellation "Pious". All the
members of the committee headed by Ben Rabinowitz and Martin
Zerobnick were unanimous in that we should change the date. If we
shouldn't act with consideration, who should? After all, we are
kollel men and Talmud students.
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.
Eliyahu & Brit Mila
The theme of mila is found in this week's portion as Avraham
circumcises Yitzchak (Bereshit 21:5).
A prominent presence at the brit
mila is the prophet Eliyahu. In all Jewish communities it is the
custom to prepare a special chair for Eliyahu, to greet him, and to
place the infant on his chair, as if to receive a blessing from one
of our greatest prophets. The source for this custom is in the Zohar.
Eliyahu performed a mighty
miracle at Mount Carmel. In a public spectacle witnessed by
thousands, a heavenly fire came down and consumed his sacrifice,
though it had been soaked in water. The idolatrous prophets of Baal
were disgraced and eliminated, and the inspired crowd proclaimed, "HaShem
He is G-d, HaShem He is G-d!" (Melakhim I chapter 18). This
certainly should have augured the full return of the children of
Israel to whole-hearted worship of HaShem.
Yet within days of this
remarkable spiritual triumph Eliyahu found himself alone and forlorn
in the desert, fleeing for his life from the soldiers of Izevel
(Jezebel). After a long sojourn he arrives at Mount Sinai, where he
receives a revelation. He complains to HaShem, "I have been very
jealous for HaShem, the G-d of Hosts, for the children of Israel
have forsaken Your covenant". HaShem replies, "Return, go back on
your way".
The Midrash says that HaShem
reproved Eliyahu for his statement. No matter how righteous Eliyahu
was, and no matter how bitter his experience, he was not justified
in criticizing the holy Jewish people, and certainly not in
asserting that they had abandoned the covenant (Shir haShirim Rabba
on verse 1:6).
The Zohar goes farther and says
that HaShem then decreed that Eliyahu will be present at every brit
mila that takes place, in order to personally testify that the
Jewish people are indeed committed to the covenant. "By your life,
in every place that My children will make this holy mark in their
flesh, you will be there, and the mouth that testified that Israel
abandoned, it will testify that Israel fulfills this covenant."
Therefore, we are required to prepare a seat to honor this holy
guest and his awesome mission (Zohar Lekh Lekha,I: 93a; Vayigash, I
209b).
To this day, brit mila continues
to be one mitzva which is fulfilled by the vast majority of Jews,
even those who observe very few laws and customs.
Eliyahu the prophet is present to
testify before HaShem that even though many Jews are not careful
with particular observances, they are committed to the Jewish people
and to our ancient covenant with HaShem, which preceded the
commandments.
Rabbi Meir has completed writing
a monumental companion to Kitzur Shulchan Aruch which beautifully
presents the meanings in our mitzvot and halacha. It will hopefully
be published in the near future.
Rabbi Meir authors a popular
weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish
guidance on everyday ethical dilemmas in the workplace. The column
is a joint project of the JCT Center for Business Ethics, Jerusalem
College of Technology - Machon Lev; and Aish HaTorah. You can see
the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com
or www. aish.com
MISC section - contents:
1. Vebbe Rebbe
2. Hassidic Wisdom
3. Rite and Reason
4. Words of Wisdom; Words of Wit
5. Candle by Day
6. SDT on Zimun
7. G'matriya Match
8. Chizuk V'Idud
9. Torah from Nature
10. Beit HaMikdash Previews
11. 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 Is it permitted and advisable
to add individual requests to one's tefilla?
A There is tension between the
impor- tance of making tefilla responsive to the individual's needs
and circumstances (see Berachot 29b) and the importance of
preserving the framework, which was composed by Anshei K'nesset
Hagedola. The gemara (Avoda Zara 8a) and poskim (Orach Chayim 119)
arrived at the following balanced approach.
During the first three and last
three berachot of Shmoneh Esrei, where one praises and thanks Hashem,
we make no requests (Shulchan Aruch, OC 112:1). During the middle
berachot of set requests, one can add requests to any beracha on
condition that they are related to the beracha and that the need is
in the present (not, "that I shouldn't get sick") (ibid. 119:1).
Some say that requests that apply to an individual should be said in
the singular, as using the plural, which is the format of the set
tefilla, makes it look like he is adding on to the set tefilla
(ibid.).
The last of the middle berachot,
Shomei’a Tefilla, is the most general and lends itself more easily
to personal requests. Therefore, any request can be added at that
point, even if relates to potential, future needs, and it can be
made in the plural (ibid.). However, even here, some poskim place
limitations. 1) They shouldn't be too long (ibid.): 2) Some object
to turning a set text of a request into a permanent part of the
Shmoneh Esrei text, particularly if the text was formally published
in a siddur (Aruch Hashulchan 119:2). Others are not troubled by the
possible insult to Anshei K'nesset Hagedola, if the text comes from
a recognized source such as the Zohar (Kaf Hachayim 119:5).
Certainly, if an acute need
persists for a long time, one should not feel pressured to stop
praying for it on a regular basis. The proper place to insert the
addition is within the middle of the beracha (Shulchan Aruch 119:1).
It is preferable to do so before the last phrase preceding the
beracha's ending (see Aruch Hashulchan 119:1) like the addition for
fast days.
The simplest place to insert
requests is after the set tefilla is complete (before "Elokai netzor
…"), before or after "Yehiyu l'ratzon …" (Shulchan Aruch, ibid.).
None of the above reservations apply there. There are a variety of
opinions as to whether it is best to make use of this safer system
or whether it is best, when permitted, to insert the request at the
earlier, more central part of tefilla.
Some complain that halacha is so structured that it leaves no room
for individualism. We are not required to make any additions and can
think about our specific needs when we get up to the appropriate
parts of the tefilla. However, those who can benefit from the
ability to express what is on their mind can feel free to take
advantage of the halachic opportunity.
Hasidic Wisdom by Simcha Raz (Elkins)
Rather than tearing one’s clothes to arouse the sympathy of other
human beings, it is better to rend one’s heart and win the mercy of
G-d. — Rabbi Menachem Mendel of Vorka
A simple wagon driver kissing the
fringes of his talit is dearer to the Ruler of the Universe than the
praise of the angel Micha’el.
— Baal Shem Tov
Rite and Reason by Shmuel Pinchas Gelbard
It is customary to wish a person wearing a garment for the first
time:
“Wear your new clothing until it is worn out, and [may you merit]
new ones”[TITCHADESH]. We do not however bestow this blessing for
new shoes. (Rama)
Reason: This is because producing new shoes requires slaying a
living creature, whereas in T’hilim (145:9) it says: “And His mercy
is upon all His creatures”. (Rama)
[Ed. note: What about shoes made from synthetic materials? Would we
‘treat” them like leather shoes without drawing a distinction? Or
would we treat them like other garments? Rabbi Zev Leff answered
that we can say TITCHADEISH for non- leather shoes. Conversely, we
would not say it for a leather jacket.]
It is customary not to sew a garment while a person is wearing it.
Reason: This is because the shrouds of the deceased are sewn when
[the body is] already in them.
Reason: Out of fear that the needle will prick him.
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
R’ Levi Yitzchak of Berdichev once arrived in a town very late at
night. Seeing a light in one of the homes, he knocked on the door,
and the owner opened it. R’ Levi Yitzchak asked for a corner to
spend the night, but the man turned him down even though he was
obviously wealthy. “Go and ask the melamed two streets down,” he
said, and abruptly shut the door in R’ Levi Yitzchak’s face. R’ Levi
Yitzchak went to the melamed’s home and was immediately invited in.
The melamed, a poor man, was more than happy to share whatever he
had with R’ Levi Yitzchak.
The next day, news spread through the town that R’ Levi Yitzchak of
Berdichev was staying at the melamed’s home. Soon all the townsfolk
gathered outside the house, among them, the man who had refused R’
Levi Yitzchak a place to sleep the previous night. The man said,
“Rebbe, there is very little room here. Why don’t you stay in my
home? There I can offer you your own room and the best food to be
had in town.”
R’ Levi Yitzchak replied, “When it comes to offering hospitality,
there are two kinds of people - those who follow Avraham and those
who follow Lot. When the angels came to Avraham, he thought they
were Arabs, yet he immediately invited them in. Lot, on the other
hand, was only willing to allow them in once he was sure they were
angels. Your hospitality, unfortunately, is that of Lot.
Students should be taught that it is far more important to take note
than to take notes. From A Candle by Day by Rabbi Shraga Silverstein
BARUCH (ELOKEINU) U'MEVORACH SH'MO L'OLAM V'ED
If you (male or female) are present when people who ate together are
“benching m’zuman”, and you haven’t eaten, then you should still
answer “Y’hi Sheim HaShem M’vorach L’olam Va’ed” to the call of the
M’ZAMEIN (leader of the benching), but you cannot say BARUCH
SHE’ACHALNU... because it wouldn’t be true - you did not eat.
Instead you say, “BARUCH (ELOHEINU) UM-VORACH SH’MO TAMID L’OLAM
VA’ED”.
If, however, you ate or drank
something, anything, in a quantity that requires a Bracha Acharona (kazayit
or r’vi’it) - then you can answer Baruch She’achalnu (like everyone
else), because it IS true. (Saying Elokeinu with 10 is questionable
in this case.)
G'matriya Match
The name of this column in the past was TREASURES IN THE SAND. Or,
to quote the Torah, U’S’FUNEI T’MUNEI CHOL. The name came from the
feeling that the searches – and discoveries – for G’matriya Matches
(or G’matriya Twins) are like walking along the beach with a metal
detector. Sometimes you don’t find anything. Occasionally, you find
a useless object. And sometimes, you find some- thing valuable.
Using Torah Codes 2000, CD of Torah Education Software, open the
text to the weekly sedra. Select a pasuk (or phrase) of interest and
copy it into the G’matriya Lookup feature. Then click to find
p’sukim, phrases, or words with the same G’matriya. Here’s two
examples from Vayeira. VA'Y'ELCHU SHNHEIM YACHDAV - and the two of
them walked together. This phrase appears twice in the portion of
the Akeida and conjures up in one’s mind the very emotional picture
of the special relationship between Avraham and Yitzchak. G’matriya
of the phrase is 505, which is the G’matriya of SARAH. Smile and
make your own comment.
Look at this one. B’reishit 21:3 VAYIKRA AVRAHAM ET SHEM B'NO
HANOLAD LI ASHER YALDA LO SARA YITZCHAK - And Avraham named his son
born to him, whom Sara gave birth to, Yitzchak. G’matriya 2794.
Searching for another pasuk with the same G’matriya finds four other
p’sukim from the Chumash and three from elsewhere in Tanach.
B’reishit 47:27, last pasuk in Vayigash, speaks of the tremendous
proliferation of the children of Israel. The promise to Avraham that
his descendants will be countless, begins with the birth of
Yitzchak, and “explodes” with one of the pasuk’s G’matriya Twins.
Then there’s a pasuk describing the measurements of the Mizbei’ach
in the Mishkan. Tie-in? Not particularly. But then comes two
identical p’sukim - Vayikra 23:35 and Bamidbar 28:18 - BAYOM
HARISHON MIKRA KODESH KOL M'LECHET AVODA LO TAASU - The first time,
the pasuk is talking about the first day of Sukkot, but the
Badmidbar reference is to the first day of Pesach - the birth day of
Yitzchak Avinu. That’s a nice G’matriya Match find.
CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
"V'YASHKEM AVRAHAM BABOKER...BAYOM HASHLISHI VAYISA AVRAHAM ET EINAV
V'YAR ET HAMAKOM M'RACHOK"
Three days. A journey from Hevron to Yerushalayim that should take
no more than a day’s walk, drags on and on for three days. What
happened to the journey that started with such eagerness?!
The Midrash accounts for this
discrepancy, describing impediments such as great rivers that tried
to block Avraham's progress. But Avraham is not deterred. He knows
that even if the mission seems impossible, even if conditions are
telling him to turn around and try on another day, even if in the
deepest corners of his heart he is hoping for some miracle to get
him out of this daunting assignment, he must press on.
How does Avraham find the
strength? He has a secret weapon! Avraham was able to lift his eye
and see! VAYISA AVRAHAM ET EINAV V'YAR ET HAMAKOM M'RACHOK" . He
senses the holiness of Har Hashem from afar, and knows...
The message is simple and
powerful. Our destiny is not easy to accomplish. For a Jew, living
in material comfort, the thought of embarking on a permanent journey
towards Eretz Yisrael may seem daunting and unrealistic. The turmoil
and upheavals of Aliyah provide "wonderful" excuses for delaying
Aliyah by just another day, just another year, just another...
We must turn to our secret
weapon, hidden deep within every Jewish soul. The ability to feel
the holiness of Eretz Yisrael from afar, to awaken that yearning
that motivates you to cross the great river! So wake up Am Yisrael,
wake up early and pack your bags. It is time to embark on the
journey home! - Rabbi David Marcus, Efrat
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
MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ
KINYANECHA • RATITES
The term refers to the family of birds that are flightless,
including (in size order): Ostrich (native of Africa), Emu
(Australia), Rhea (South America), Cassowary (New Guinea &
Australia), and Kiwi (New Zealand).
The term Ratite refers to the
breastbone of these birds, which are flat and do not have a keel for
the anchoring of flight muscles. Ratites have relatively short wings
and their feathers do not link together like the feathers of birds
that fly. Because of this, their plumage give a hair-like
impression. (There are other kinds of birds that also are
flightless, but they do have the anatomy for flight - ratites do
not.)
Ostriches are the largest birds in the world, growing as tall as
2.5m (8 ft.) They can weigh up to 130 kg. They are the second
fastest animals in the world, with a running speed of up to 64 kph,
and maintain that speed for up to 30 minutes. (Cheetahs, the fastest
animals, can run much faster, but only for 20 seconds.) Their eggs
are the largest of any bird, weighing approx. 1 kilo. They have a
50-70 year life span. Ostriches have three pairs of eyelids, only
two toes per foot. And... they do not bury their heads in the sand!
Emus are second in size among
birds to the ostrich, growing to 5-7 feet and weighing up to 50
kilo. Their eggs are dark green. Males sit on the eggs until
hatching; the females are done with their job after laying the eggs.
Emus live only 10-15 years.
Rheas are third in size among birds at 5 ft. tall and up to 80 lbs.
in weight.
Emus and Rheas produce an oil
which is used in cosmetics and is hypo-allergentic and
anti-inflammatory. It is of growing interest to the pharmaceutical
and medical fields.
More next week, IY”H.
Korbanot - An Introduction - From the Very Beginning to the Beit
Hamikdash by Catriel SugarmanKorbanot? Animal Sacrifices? Why? (Part
II)
Over the centuries our Chachamim
have discussed in depth the whole concept of Korbanot, their
derivation, their develop- ment and most important - Why?
Rambam (1135-1204CE) in his
encyclopedic Mishneh Torah, Sefer Avodah (the book of Temple
service) notes - in what I can only call loving detail - every
Halacha pertaining to the Korbanot which can possibly be derived
from the written Torah, the Mishna, Gemara, and the Midrashic
literature down to the smallest particular. In describing Yemei
Hamashiach the Rambam writes; (Sefer Shoftim - Hilchot Melachim
11:1)
"The Anointed King - Melech
Hamashiach will in the future restore the Kingdom of David as it was
at first. He shall build the Beit Hamikdash and gather the scattered
ones of Israel. And all the laws will be restored as they were in
ancient times and the sacrifices - Korbanot - will (once again) be
offered."
[There seems to be a different
approach to Korbanot in Rambam’s Moreh Nevuchim (Guide for the
Perplexed Bk. III, ch. 23), with some astoundings things about their
origin and purpose presented. We will have more on this at a future
time.]
The Ramban, in his treatment of
the subject, includes the following points, to illustrate that
Korbanot are more than a “reaction” to the idolatry of the world, as
some suggest.
“Hevel offered the "firstlings of
his flock and of the fat therof. G-d turned to Hevel and his
offering. (Bereishit 4:4)." Obviously Hevel's offering had inherent
value in its own right. In those days there was no such thing as
idol worship. According to the Torah, historically, Korbanot offered
to G-d proceeded idol worship. "Offerings are older than polytheism.
They are as old as mankind, and so must be natural expression of
pure human feeling and thoughts. (Harav Shimshon Raphael Hirsch,
ibid)"
“Years later after the Flood,
Noach, together with his family left the ark. Noach immediately
built an Altar and offered Korbanot. "G-d smelled the pleasing
aroma…. and said, 'I will not continue to curse the ground because
of man…. G-d blessed Noah and his sons. (Bereishit 8: 20, 21/ 9:
1)." Plainly the Korbanot of Noach had intrinsic worth. There were
as yet no idol worshipping Egyptians or Chaldeans (in the language
of the Rambam) who needed to be refuted.
The Ramban then proceeds to
analyze the psychological effect of Korbanot on the Ba'al Hakorban -
the person offering the sacrifice.
"Rather they should pay attention to the reasons (of why Korbanot
were instituted) The actions of human beings are grounded in
thoughts, words and deeds. Therefore when a man sins, G-d com- mands
that he brings a Korban and places his hands on it (Smicha) - a
deed. He articulates his confession of sin by word of mouth. Then he
[or rather the Kohein on his behalf] burns the innards and the
kidneys which represent thought and passion on the Mizbe'ach. The
legs of the sacrificial animal represent the hands and feet by which
the Ba'al Hakorban does his work (and with which he commits sins).
When the blood of the sacrificial animal is tossed on the Mizbe'ach,
the Ba'al Hakorban should give thought to the status of his own
blood and the state of his own soul."
"A man should recall that when he
follows this procedure that he has sinned against his G-d with both
his body and his soul and in truth his blood should have been spilt
and his body should have been burnt. But the Creator is gracious and
deigns to accept from him, in exchange for his life, the Korban as a
Kaparah - as a means of obtaining atonement. That is to say, the
blood of the sacrificial animal instead of his own blood, the life
of the sacrificial animal instead of his own life and the limbs of
the sacrificial animal instead of his own limbs. And the portions
given to the 'teachers of the people - i.e. the Kohanim - will
elicit their prayers on his behalf…"
"But the real truth, says the Ramban, "is that there are great
hidden mysteries contained in the Korbanot…."
(The proceeding remarks of the Ramban are gleaned from his extensive
comments on Vayikrah 1: 9.)
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.
From the Desk of the Director
Parshat Vayera launches into a description of Avraham Avinu - who
just underwent Brit Mila - anxiously await- ing guests while a
fierce sun beat down on him at the entrance to his tent. This
selfless act of Gemilat Hassadim was Avraham's hallmark; it also
mimicked that which emerges from on High.
For Hashem now appears at
Avraham's tent to "visit to the sick" (Rashi). Says Rabbi Chami bar
Chanina (Sota 14a): "Hashem asked after Avraham's health" - just the
way a friend would. Ohr Hachayim describes this heavenly gesture as
a mark of tribute to Avraham's elevated status, now that he
underwent Brit Mila.
Hashem had prepared the hot wind
to minimize the likelihood of nomads descending on the weak patient.
Indeed, when G-d appears, Avraham is sitting. While we might expect
Avraham to stand in honor of his distinguished Guest, the Midrash
indicates that Hashem preferred to accord respect for Avraham, in
the spirit of the verse, "Elokim nitzav be'adat kel" - 'G-d stands
in the congregation of the Lord" (Tehilim 82:1).
We see here Hashem in several of
his merciful and graceful guises, all of which demonstrate the
qualities we recount in our prayers of supplication: "Hashem…kel
rachum vechanun, erech apayim verav chesed v'emet." It really is
very comforting to remember that we have a good Friend just around
the corner ready to offer such consideration and respect to mortal
beings.
Shabbat Shalom, Menachem Persoff,
Director, Israel Center
Towards Better Davening and Torah Reading
Column #45. Contents of this weekly column are (mostly) based on the
sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a guide
to correct pronunciation of Hebrew, specifically in davening and
Torah reading.
One of our readers raised another aspect of “better davening” and
we’ve been meaning to spend a column or more on the topic, so let’s
begin it now.
The issue is “putting the comma in the wrong place” and thereby
distorting the intended meaning of the pasuk or sentence.
A few weeks ago, we mentioned an example of this, caused by the beat
of the melodies used for this particular poem. ADON OLAM, ASHER
MALACH, B’TEREM KOL, Y’TZIR NIVRA... <wrong> As is, it means, “The
Master of the World, Who reigned (as king), before everything, a
creation was created”. Not exactly what was intended. It should be,
“Master of the World, Who reigned before anything was created”.
That’s what was intended. It only works if we keep the phrase KOL
Y’TZIR NIVRA together, even though the melody is trying to separate
the KOL from its two partners in the phrase.
Here’s another, from the second passage of the SH’MA, first pasuk.
If we listen to (keep) the mitzvot... to love HaShem, your G-d, and
to serve Him with all your heart and soul. No, that’s not it. Not,
L’AHAVA ET HASHEM ELOKEICHEM pause UL-AVDO B’CHOL L’VAVCHEM... It’s
this way (you can tell be the TROP). L’AHAVA (to Love G-d) and to
serve Him, UL-AVDO now pause, how should we love G-d and serve Him?
Answer, B’CHOL L’VAVCHEM... The phrase, “with all your heart and
soul” applies to L’AHAVA, to love Him, and UL-AVDO, to serve Him.
Test yourself to see if you’ve been saying this correctly or not. If
not, work on placing the comma properly and see how it fits.
Here’s one from SG’s email. Shabbat & Yom Tov morning, end of
P’sukei D’Zimra. SHOCHEIN AD, MAROM V’KADOSH SH’MO. G-d is the
SHOCHEIN AD, the One Who dwells forever, and we say that His Name is
exalted and holy. That’s the correct way of phrasing the sentence.
SG points out that with the Yom Tov tune, it comes out okay. But on
Shabbat, many (most) will chant SHOCHEIN AD MAROM pause V’KADOSH
SH’MO. That puts MAROM on the wrong side of the comma.
A bit earlier in the davening (same passage), we say HAMELECH
HAYOSHEIV AL KISEI RAM V’NISA. The way most people say this, the way
most siddurim seem to present it, and the way ArtScroll siddur (to
name but one) translate it, is that the King (HaShem) sits on a high
and lofty throne. RAM V’NISA is describing the KISEI that the King
sits on. Rinat Yisrael siddur is the only one I’ve seen that puts a
comma after KISEI, so that the sentence reads: The King (Who) sits
on a throne – He is High and Lofty. RAM V’NISA describes the King
Who sits on the Throne.
How important is this? I don’t know. Which is right? I don’t know
(but I tend to trust Rinat Yisrael because of the extensive research
and editing that was done). Readers - feedback, please.
Here’s another example that SG sent in his email. I’m particularly
bothered by this one because I don’t think I realized the problem
before SG pointed it out. I’ll take readers’ feedback on this one
too (and on anything else, for that matter).
Kaddish. Titgadeil (or Yitgadal, that’s not the issue now)
V’Yitkadeish Sh’mei Rabba (we answer AMEN here and maybe there is a
comma, but NOT a period) B’Ol’ma Di V’ra Chir-utei (or Kirutei -
again, not the issue now) - here’s the period or at least a
semi-colon. May His Great Name grow exalted and be sanctified in the
world that He created according to His Will. Then comes V’YAMLICH
MALCHUTEI... And may His Kingship reign... B’CHAYEICHON... in your
life- times... Most people seem to separate off the B’OL’MA DI V’RA
CHIR-UTEI from the first part of the sentence (because the AMEN
breaks it) and the V’YAMLICH MALCHUTEI gets added to it, when really
it is the beginning of a different sentence, or at least, clause.
Say it over in your head a few times and see if these comments makes
sense.
That’s it for this week. We’ll report on readers’ comments next
week, IY”H, and have more examples of misplaced commas, then or in
future columns. I’d like to thank SG for “pushing” me in this
direction. When you start paying attention to commas, you also begin
to take note of the meaning of our davening. And that’s the whole
point of this column. Take yourself off of auto- matic pilot and
start really paying attention to what we are saying. <mtc>
Parsha Pix
Again, we have the new improved version of the ParshaPix, starting
with last year’s and jazzing it up.
Along most of the right side is the thermometer with kipa, glasses,
and stethoscope, wishing someone who is sick a REFU’A SH’LEIMA. This
is one of the lessons we learn from G-d, Who visited the ailing
Avraham.
Upper-right are the UGOT that Sarah Imeinu LUSHIed - if they look
like matza, that’s because the angels’ visit was on Pesach.
Middle-top is one of the three BEN HABAKAR that Avraham ran to , in
order to prepare the most sumptuous dish for the visitors, namely
tongue in mustard sauce.
Over on the top-left is a Braille message that was a ParshaPixPuzzle
from last year. It reminds us of what the angels did to the people
of S’dom who demanded of Lot that he send his visitors out to them.
The Braille message is probably something the blinded S’domites
wanted to do to Lot. It says, “Kill Lot”.
The skull is the symbol of acid-rain, a good description of that
which destroyed S'dom and the other cities.
Wine? Lot was given wine to make him drunk...
In the Pix there is an alarm clock set for very early in the
morning, to remind us of the many times the Torah tells us that
Avraham got up early, to enthusiastically d o G-d’s bidding.
The baby in the cradle represents the birth of Yitzchak.
The strange-shaped drawing of a metal shield is used by many mohalim
in their set up for Mila.
Father & son holding hands, And the two of them walked together...
Bottom is the Akeida scene from Davka's Judaica clipart series. The
Shofar "comes" from the ram caught up in the bramble, the one that
replaced Yitzchak on the Mizbei'ach.
The olive oil is for the miracle recounted in the Haftara.
That leaves two other graphics, which are related to each other.
Through whom? (They are PPPs.)
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 isnt always a best) wins a double prize a
CD from Noam Productions and/or a gift (game, puzzle, book, etc.)
from Big Deal
Last week’s (LECH L’CHA) TTriddles:
[1] Who might confuse S'dom and Tzo'ar
[2] Who in the sedra was the major founder of a famous Jerusalem
yeshiva at the suggestion of the Ben Ish Chai?
[3] The Water Judgment, the Land, all the land, his servants, Yaakov
[4] Adam, Avra(ha)m, people
[5] & [6] 2 items from the ParshaPix (page 3)
And the envelope please...
[1] This is a weird one (as opposed to all the not-weird ones we
always have). And in addition to its weirdness, the names of people
and places were confused. It goes like this. BERA was the king of
S’dom. BELA, whose king does not seemed to be named was the newer
name of TZO’A. The names BERA and BELA would be most confused by
Japanese speakers (as in the supplies-surprise joke and others).
Since we’re talking on the level of royalty, the correctest solution
for this TTriddle is the Emperor of Japan.
[2] Hey, this is another weird
one. And another one based on a slight mistake. So now I understand
why no one got this one. There was a real short D.T. attributed to
the Beit Yisrael about how service of HaShem (as personified by
Avraham) must be a process of moving and growing. He cites phrases
such as VAYEILECH AVRAM, VAYISA AVRAM, and VAYOSEF AVRAHAM for the
statement. I did not pay attention to the fact that VAYOSEF AVRAHAM
was not from Lech L’cha (since the Dvar Torah was for Lech L’cha)
and just grabbed on to the sound alike feature to the name YOSEF
AVRAHAM. I searched for that name and came up with Yosef Avraham
Shalom, a prominent philanthropist from Calcutta from the time of
the Ben Ish Chai (19th century). The latter convinced the former to
finance the establishment of the Porat Yosef and Oz Vehadar yeshivot
in Yerushalayim.
[3] Okay. This one’s a “normal”
TTriddle. The answer is EIN (AYIN-YUD-NUN), which precedes the words
HAMAYIM and MISHPAT in Parshat Lech L’cha, and the words, HAARETZ,
KOL HAARETZ, AVDO and SHIFCHATO (one’s male or female non-Jewish
EVED (servant/slave), and the name YAAKOV, all else- where in the
Torah.
[4] The common factor here is
TARDEIMA, a special kind of deep sleep. The word is used with ADAM
when HaShem made/separated CHAVA from him. With AVRAhaM, the term is
used in context of the Brit Bein HaB’tarim. In Iyov, it is ANASHIM
that are the object of TARDEIMA.
This leaves us with two (really
three) elements in last week’s ParshatPix. There was a picture of
Queen Elizabeth with the word “queen” under it. That gives us
BRIT-MILA (a British person and a word). Let’s call this one [5].
[6] Was the hammer and nails.
They are straight out of the Haftara. Nothing clever. Just to see
who pays attention to the Haftara.
And the other element of the PP which we meant to explain on page 9,
but left out inadvertently, was the KEEP OFF THE GRASS sign in the
upper-left corner of the ParshaPix. It represents the cause of the
quarrels between the shepherds of Avraham, who were taught and
trained by Avraham to respect a sign like that, and those of Lot,
who, we are taught, allowed their sheep to graze on land that
belonged to other people.
This week's TTriddles:
[1] Same result, different recipe - she and they
[2] 9 in a warm holiday, Living Torah (L.T.) heard thus
[3] Avraham thrice? What? And who 4 times?
[4] Early in the morning, after many days, in the wee hours of the
night - what and who?
[5] Plus 2 items in the Parsha Pix
NESTO - Native English-Speaking Teen Olim
Shabbaton Parshat Lech Lecha
NESTO had the highest honor of spending this past Shabbat on Moshav
Mevo Modi'im. In the words of the Moshavnikim, one of Reb Shlomo's
most important tafkidim was to bring the greatness of Shabbat to the
people on the moshav and all those visiting. And true to his word,
all the families on the moshav channel all their energy into Shabbat
not just for their own families, but for all the holy guests, too.
And so, we were treated to a genuine Moshav Shabbat. We davened in
the Carlebach minyan. Had an inspiring Friday night dinner in the
homes of our gracious hosts; and then spent many hours learning,
singing, and listening to the words of Torah from one of the first
kids to ever have a brit on the moshav - we know who you are!
Shabbat morning after another beautiful Tefillah, we ate a milchig
lunch together in the moshav dining room. After much singing and
divrei torah we had an excellent Torah/pop music quiz - Madrichim
against Chanichim - facilitated by our very talented Madrich, Raphi
Poch. We are not sure who won but the competition was intense. Ben
Zion Solomon led the singing at a very inspiring Seuda Shlishit. It
truly was a beautiful way to accompany the end of Shabbat. Again,
the divrei torah flowed and we had the chance to learn some
beautiful new niggunim.
The Moshav came out in force for
the traditional musical Havdalah by Ben Zion and his sons outside
their home.
This Beautiful Shabbat could not
have come about without all the hard work and organizational
expertise of Leah Sand and Dina Solomon — a big THANK YOU to them
both for a most beautiful experience.
On another note... We invite the
public, as well as the parents of NESTO Chanichim, to the first of a
series of parent Melave Malkas. The event will take place in Bet
Shemesh, and Rachel Frumin will address the topic of "Talking with
Teenagers" in a fun, interactive forum. For more information call
Chave on 050 444 401.
That's all for now, Shabbat
Shalom from all of us here at NESTO
The Israel Center's youth program for Anglo-Israelis, tel. 566-7787
ext. 250 • fax: 561-7432
chaveabrahams@hotmail.com • Chaim Pelzner, Director; Chave
Herschberg, Coordinator; Mimi Edel, Bat Sherut • NESTO is partially
funded by the Jewish Agency for Israel
Israel Center Notes: -
Re: The Israel Center and Torah Tidbits
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Beth Din to summon the second party. Yitzhak Fund, Esq. • Rabbi
Emanuel Quint Chairpersons , Ita Rochel, Admistrator
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Call the TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87,
then press 211. You'll hear "thank you, one moment please", and then
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THE TRAVEL DESK The TRAVEL DESK of the Israel Center exists... to
make registration and detail-receiving for Israel Center tiyulim
more efficient and less head- achy for you. To help you - whether
you live in Israel or are visiting - plan private tiyulim and make
in-Israel travel arrangements Sarah will be happy to assist
you on Sundays, Mondays, Wednesdays, and Thursdays from
9:00am to 1:00pm. Call Sarah at the Center, 566-7787 ext. 249.
Note: When a tiyul says "Bring your own lunch", you can do that...
or this: Call the TRAVEL DESK or the TIYUL HOTLINE up to the day
before the TIYUL and order a box lunch from the Israel Center Cafe.
18 shekel will get you a delicious sandwich, a refreshing drink
(specify regular or diet) and a dessert. Your box lunch will
be ready for you when you board the bus.
We reserve the right to charge a cancellation fee
in case of last-minute cancellations.
Please speak to Sarah at the Travel Desk when making
reservations. Alos...Price of a tiyul is based on a minimum number
of participants.
KASHRUT POLICY: Food for Israel Center In-House programs is
supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips
and programs are under Mehadrin Hashgacha. Hotels, restaurants, and
tiyulim advertised by the Travel Desk or by outside parties are not
necessarily Mehadrin and are not endorsed by the OU orthe Israel
Center.
The next Israel Center In-House Shabbaton • Shabbat Parshat
Vayishlach, Chanuka minus 7 days...and counting; Friday-Shabbat,
November 22-23; A wonderful way to prepare for Chanuka while you
relax before Chanuka; Guest Shiurim & Lectures, Divrei Torah, Mini-Shiurim,
Oral Tidbitson Parshat HaShavua and mostly, on Chanuka
Hashkafa, Halacha, Minhag • HOUSING: If you live in the neighborhood
OR have made your own arrangements to stay nearby, please let us
know.; If you want us to arrange your housing, there are 4
possibilities: We can house you with a family in the neighborhood;
You can stay at the Windmill Hotel (300 per couple, sleeping
only); You can stay at the Eldan Hotel (300 per couple, sleeping
only); You can stay at the Inbal Hotel (450 per couple, sleeping
only); In addition, when you sign up, let us know seating
preferences and special dietary and other needs. We will TRY to
accommodate. • 200NIS for members • 220NIS for non-members; Limited
number of participants — reserve NOW; Call Ita Rochel 566-7787 ext.
204 to inquire and/or reserve • Candle lighting is 4:02pm • Mincha
at 4:10pm
Friday, November 1 9:00am-1:00pm (approx.) • We needed water then
and we still need water now. Come on a tour and see segments
of Jerusalem's ancient aqueducts. You will then understand
the great effort invested in supplying
water to Jerusalem in antiquity. We will see the low-level aqueduct
at Armon Hanatsiv, the high-level aqueduct
along Hebron road and the Mamilla
aquedeuct near the Old City. Tour led by Ya'akov Billig,
archaeologist and tour guide • Price: 40/50NIS
Wednesday, November 13th, COASTIN’ ALONG!; a tiyul along Israel’s
Mediterranean coastline, Depart the Israel Center 8:00am • Return
6:30pm (approx.): Caesarea: Roman capital city, major yeshivot,
important architecture; Hanna Senesh: Visit this heroine's home,
read her poetry, sing her songs; Believe it or not! Carnivorous
plants! See them eat! Ada Barak's raises meat-eating plants. Find
out how and why • Hadera "clean" Electric Power Station: Guide: Esti
Herskowitz, 130NIS members (150NIS non-members) • Bring your own
lunch (or order a boxed lunch from the Cafe - request this when you
reserve) • Shulamit’s tiyulim are always treats; come! you’ll surely
enjoy her delicious sweets
Join us for our ‘traditional’ Thanksgiving Tiyul •
Wednesday-Thursday, November 27,28 at Be’er Sheva’s elegant,
mehadrin hotel - Come with us to PARADISE • Touring and visits to
special places...and, of course, our Thanksgiving dinner— with all
the trimmings! Watch for further details (but sign up now) •
Shulamit’s tiyulim are always treats;
Come! you’ll surely enjoy her delicious sweets
Wheel Chair Accesible
Feiga Kahana has graciously announced that she would be pleased to
give guided tours to people who are in wheelchairs. Most recently in
the Old City, many areas have been made wheelchair accessible. Those
of you who would like to join us (with or without caregivers) should
call Shulamit at: 532-6454 or 050 937 932. We are arranging
transportation in a special vehicle which can accommodate groups of
5 wheelchairs (and caregivers) at a time in each trip. Call NOW
(Leave a message)Don't hesitate!
Travel Desk Specials: For reservations at the hotels listed below or
any other Israeli hotels, please call
Sarah directly at the Travel Desk 566 7787, ext. 249.She'll be happy
to accommodate you with any of your requests.
Princess, Eilat - valid Nov. 3-7, 17-21, Mid-week, two-night
package, 1140NIS per couple B/B
Sheraton Moriah, Eilat - valid thru October, Mid-week, 379NIS per
couple, per night, B/B
Dan Pearl, Jerusalem - valid thru October, 2-night Weekend (THU-SAT
or FRI-SUN), 1325NIS per couple - F/B for Shabbat; B/B for the other
day
Inbal, Jerusalem, valid thru NOV 23, SHABBAT, 1150NIS per couple F/B
King Solomon’s Palace, Eilat, valid OCT 27-31, NOV 3-7, Midweek,
535NIS per couple, per night, H/B
Royal Beach, Eilat, valid OCT 27-31, NOV 3-7, Three-night Midweek
package, 1780NIS per couple, 2 nights on B/B; 1 night on H/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) •
F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh
nights
Attention Students from Abroad: Are your parents planning on
visiting you 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” visitinto an
unforgettable, special one!
The Back Page of TT541
"Regular" Israel Center classes & lectures - 20NIS for members,
25NISfor non-mem. Life members, 5NIS (except for programs of/with
other organizations). No one will be turned away for lack of ability
to pay. (Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish
Agency for Israel
Friday
Mincha - Kabbalat Shabbat - Maariv is 20 minutes after Candle
lighting in the Wolinetz Family Shul - OHEL SHMUEL (Israel Center)
This week, Shabbat Parshat Vayeira, Mincha at 4:41pm; Chayei Sara -
4:35pm • To’l’dot - 4:29pm • Vayeitzei 4:25pm
Shabbat Day
Shabbat afternoon (VAYEIRA), October 26th, 3:15pm (Mincha, 4:15pm) •
Parshat HaShavua with Kalman Walker
Motza’ei Shabbat
Jewish Values Education Institute • Motza'ei Shabbat, Oct. 26,
8:30pm • “And you shall care for yourselves”; An update in
Hypertension, cholesterol and obesity with Dr. Henry R. Hashkes
SUNday thru Thursday
10:00am Shiur in Minchat Chinuch by Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:10pm Mincha “between shiurim”
4:30pm Shiur in Gemara by Rabbi Hillel Ruvel
5:30pm Maariv (correct for Cheshvan through Shvat 5763)
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 • Shprintee Herskovits
Sunday, October 27th, 8:00pm • How to Mobilize American Citizens in
Israel to Stop US Pressure on Israel, DAVID BEDEIN, Israel Resource
News Agency
SUNDAYS 9:00pm at the Israel Center - Meor Aynayim Therapy Center in
conjuction with Young Olim United and the Israel Center presents:
Problem Solving Theater: Improv with a twist, starring the Mother &
Son Team, Chana Cohen and Yosef Simcha • 25NIS (Bring a friend and
it’s 15NIS each), YOU members 10NIS • for family and friends of all
ages • For more information contact women613@aol.com
MONDAY
9:15am • Prognostication, the Black arts... & Us with Phil
Chernofsky • Pearl Borow’s class will resume IY”H on Monday,
November 4th
N'SHEI LIBRARY 10:00-12:30
10:30am (men &women) • Rambam's 13 Principles • Rabbi Zev Leff
11:36am (OCT 28) (men & women) • Jewish History - Bayit Sheni
period; Agrippa is kept busy by the emperors with Dr. Henry Goldblum
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
Monday, OCT 28th - 8:00-9:30pm • MASK - Mothers & Fathers Aligned
Saving Kids; J'lem Chapter at the OU Israel Center • Dr. Judy Belsky,
PhD - Group Facilitator: Are you troubled by your child's behavior?
Join us at our next bi-weekly meeting -
NOT THIS WEEK, see Thursday: 8:00pm • Curing the Jewish Heart;
Lecture series by AM SEGULA on Lessons from History & Zionism,
Speaker: Eli Yosef
TUESDAY
Jerusalem College for Adults: 9:00-10:00am • The World of
MishnaHalacha, 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, from Tuesday, October 8th: 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 • Sources on Pirkei Avot • Dr. Hayim Abramson
9:55am • Kashrut Insights • 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
Tuesday, October 29th, 8:00pm • Lecture with slides by Ya'akov
Billig on the development of the water supply to Jerusalem from its
foundation until modern times
(Tiyul on the following Friday - see tiyul section - lecture stands
alone)
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: Messianic Era and the
World to Come in the Thoughts of Rambam with Rabbi Macy Gordon
Beginning IY”H Wed. Nov. 6th, Rabbi Gordon’s new topic will be:
Contemporary Problems in Jewish Law
10:15-11:15am • Parshat HaShavua witht Dr. Avivah Gottlieb Zornberg
NOTE NEW DAY & TIME: Wednesdays 11:30am to 1:00pm • Writing Your
Personal Memoirs • To participate, you must call first 566-7787 ext.
204
NEW, EXPERIMENTAL PROGRAM Wednesday, Oct. 30, 3:00-5:00pm • Stories
& Games for children Two groups: 4-5 year olds and 1st - 3rd
graders; This can be a way you can come to the Women’s Beit Midrash
and occupy your child as well. Even if you don’t take advantage of
the Women’s Beit Midrash, you can bring your child to this program.
10NIS fee per child. Also... Children’s books on sale
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, October 30, 4:00-9:00pm • Root & Branch Association in
cooperation with the Israel Center: Jerusalem Temple and Monarchy
Conference (part 2 of 3): Rebuilding the Third and Final Temple and
Re-Establishing the Kingdom of David and Solomon
4:00pm "Return of the Lost Ten Tribes" by Aryeh Gallin President,
Root & Branch Association, Ltd.
5:15pm "Medicine & Healing in the Messianic Era" by Shoshanna
Harrari Co-Founder & Dir. Living Foods Institute; Co-Founder, House
of Harrari Harps [www.harrariharps.com]
6:30pm "War of Gog & Magog: Were the WTC Disaster and the Coming War
with Iraq Prophesied in the Bible? by Rabbi Ephraim Sprecher Dean of
Students, Diaspora Yeshiva, Mount Zion
7:45pm "Re-establishing Prophecy" Rabbi Yaakov Moshe Pouko
Upcoming...
WEDNESDAY, NOVEMBER 6, 4:00-10:00pmBusiness and Economics in the
Messianic Era, Government in the Messianic Era,Law and Justice in
the Messianic Era, Science and Technology in the Messianic Era
Information: rb@rb.org.il • Language: English • Admission: NIS25 per
person per evening
7:30pm • alternating topics • Jewish Philosophy; Road map to the
Prophets - Rambam's Guide for the PerplexedNow studying: Rambam's
approach to Darchei Emori and Segula; Ramban's Commentary on the
Torah and its Wellsprings - Now studying: "The Tree of Knowing Good
and Evil and the Yetzer HaRa" • Rabbi Chaim Eisen
8:00-10:00pm • Aliya Counseling with Miriam Bass
THURSDAY
10:30am • NEW: Themes in Sefer B'reishit with Rabbi David J. Derovan
• Regular fee • No charge for volunteers
10:15am •SLIM FOR LIFE Group weight-loss program for women; No
obligation for the first session • Qualified nutritional advisor on
hand • Elisheva999-6479
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
Thursday, 8:00pm • Curing the Jewish Heart, AM SEGULA Lecture series
on Lessons from History & Zionism; Group Discussion
10:10-11:0008pm • 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, Nov. 2, 8:30pm • How to Live to be 120 with Dr.
Morris Mandel Psychologist, journalist, author of 46 books
Sundays Nov. 3-10, 5-10pm: A New Look at Therapy call Rachel Frumin
for more information: 054 799 441
Tuesday, Nov. 5, 8:30pm • Rosh Chodesh Musical Evening for women by
Tofa’ah
Beginning Tuesday, Nov. 5, Mother-Daughter Bat Mitzvah Course: For
more info. please call: 5667787 x 261
Tuesday, November 5th, 8:00pm • Video & Discussion on "Loving What
Is"Doing “The Work” of Byron Katie; A
method that helps people overcome judgementalness, anger and
resentment towards others Presenter: Dr.
Moshe Dann
Rosh Chodesh Luncheon. Wednesday, November 6th • 2nd day of Rosh
Chodesh Kislev: Guest speaker: Rabbi Ephraim Sprecher: G-d’s Yom
Kippur! Why does He need atonement? • Reservations a must -
deadline: day before
Motza’ei Shabbat, November 9, 8:30pm • What the Torah says
about...Dinosaurs and Neanderthal Man • Rabbi Ephraim Sprecher
Motza'ei Shabbat, November 9, 8:30pm, Four Scenes from a Family,
Interactive Family Theater at Beit Gesher, 10 King David st.
50/60/30NIS, Advance Ticket Purchase a must! call 5667787 x 261 for
more information
OU ISRAEL CENTER
Seymour J. Abrams Orthodox Union Jerusalem World Center
Yitzhak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Sandy Kestenbaum, Vaad member
Rabbi Eddie Abramson, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant, Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432
email: tt@ou.org - website:
www.ou.org/torah/tt
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and
NCSY b'Yisrael are assisted by grants from The Jewish Agency for
Israel
TT is published and printed "in house" at the Israel Center
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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