SHABBAT PARSHAT VAYIKRa - ZACHOR
TT #561 -11 Adar Bet 5763 - March
14-15 '03
Halachic Times for Jerusalem Israel
Winter Time (Standard Time)
Correct for TT #561
Ranges are for THU-THU, 9 - 16 Adar 2 - March 13 20
Candle lighting - 5:11pm
(Earliest (Plag) - 4:32pm)
Havdala - 6:25pm (Rabbeinu Tam - 6:59pm)
Earliest Shacharit 5:03-4:54am
Sunrise - 5:52½-5:44
Sof Z'man Kri'at Sh'ma - 8:50-8:45am (8:06-8:00am)
Sof Z'man Shacharit - 9:50-9:45am (9:20-9:15am)
Chatzot (halachic noon) - 11:49-11:47am
Mincha Gedola (earliest Mincha) - 12:29-12:18pm
Plag Mincha - 4:31-4:34½pm
Sunset - 5:50 - 5:55pm (5:45-5:50pm)
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
Last oppotunity for K.L. this month is Megila night (that is, Megila night
for A.B.J. (all but Jerusalem).There is a dispute as to which comes first on
Purim night, Megila or K.L. K.L. is both TADIR (more frequent) and more in
danger of being lost because of clouds. These two reasons give it priority
over Megila reading. The other opinion is that since people are in shul and
to go out of shul to say K.L. would “violate” Do not pass over a mitzva (Megila
in shul), Megila should be read first. The first opinion seems the favored.
If K.L. time would expire before Megila reading would be over, then all
would agree that K.L. should be said before Megila reading. If the shul said
K.L. previously, an individual will have to wait until after Megila.
Remember What?
Sefer HaChinuch offers a MASHAL (analogy) to explain what was so bad about
Amalek that we are commanded to remember, never to forget, and to blot out
their remnant from under the sky. Because the wicked hearted and tempered
Amalek, without any feelings for a new almost-nation, wantonly attacked
Israel, this opened the way to other nations to not have the proper
reverence for G-d and His chosen nation.
To what can this be compared? To someone
jumping into a cauldron of boiling water. Even though he gets burned, he has
cooled the water down for the next person who is looking to jump in.
Okay, that’s important. But there is
another angle to what Amalek did — more, what Amalek was. This is shown to
us by the Sages’ choice of when we are to observe the mitzva to remember
Amalek. By juxtaposing it to Purim, Chazal were saying much more than “Haman
was a descendant of Amalek”. More than Esther and Mordechai were part of the
fulfillment to wipe out Amalek.
Our Sages were saying: Look at the Megila
and see what an Amalekite is. Because that we can relate to many periods of
Jewish History - not just to a once-upon-a-time, a long-time-ago kind of
story.
Haman, as a high-ranking nobleman in
Achashveirosh’s kingdom was entitled to demand honor. And when a lesser
subject defies the king’s orders, he is subject to the “off-with-his-head”
type of discipline. But that’s not what happened. Haman’s hatred of one
individual who refused to show him respect and subservience changed to a
maniacal, obsessive desire to destroy every man, woman, and child of the
nation of Mordechai.
That kind of hatred is Amalek-like. More
than his biological descent, was Haman’s inheritance of the worst
characteristics a human being can possess. Hatred for its own sake is very
potent indeed.
One can surmise that Amalek per se would
not “merit” the strength of the three mitzvot contained in this week’s
special 3-pasuk Maftir. It is because Amalek is alive and well in so many
different settings of Jewish History and Life, that we find that these three
p’sukim are the only portion of the Torah’s 5846 p’sukim that we are
obligated by the Torah itself to read. All the rest is rabbinic. This alone
is a powerful statement.
Sedra-Stats
24th of 54 sedras; 1st of 10 in Vayikra
Written on 215 lines in a Sefer Torah, rank: 19th
21 Parshiot; 13 open, 8 closed (12.5 is avg.)
111 p'sukim - ranks 26th (2nd in Vayikra) Same number of p'sukim as Eikev
1673 words - ranks 20th (1st in Vayikra)
6222 letters - ranks 20th (1st in Vayikra)
The sedra is of average length, but its p'sukim are longer than average for
the Torah.
Mitzvot:
16 mitzvot; 11 positive and 5 prohibitions
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND
Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva; L=LAV (prohibition).
Kohen - First Aliya - 13 p'sukim - 1:1-13
G-d calls to Moshe from OHEL MOED and sets down the general rules of
korbanot (sacrifices).
[SDT] Note that it does not say "And G-d
called to Moshe", but rather "And He called..." Vayikra is not a fresh
beginning; it is the continuation of P'kudei. At the end of P'kudei, Moshe
was temporarily out of touch (so to speak) with G-d. Here G-d reestablishes
contact with Moshe by calling to him and then speaking to him.
Notice the unique wording in this first
pasuk of Vayikra; the method by which G-d communicated with Moshe was
different from the prophets and all others.
First among the korbanot that the Torah
presents is the OLAH (of a bull), the offering that is completely (almost,
but not quite - the skins of most OLOT were a gift to the kohanim) consumed
on the Mizbei'ach. A common procedure in the bringing of many korbanot is
leaning upon the animal before it is slaughtered. Many details of korbanot
have psychological effects upon the one who brings the korban. The contact
with the animal gives the korban- bringer a sober realization of the
tenuousness of life (his own, not just the animal's).
After slaughter, the blood of Sh'chita is
collected in a sacred vessel and is then brought to the Mizbei'ach to be
poured on it. This procedure is essential for (all) korbanot. The OLAH is
skinned (the skin is a gift to the kohanim, as mentioned earlier) and cut
into pieces which are placed on the fire of the Mizbei'ach and there
completely consumed (meaning, no one eats the meat).
Male sheep and goats can also be brought
as OLAH. The procedures are similar, but not identical.
[SDT] Sacrifices from the cow family are
considered to be atonements for the Sin of the Golden Calf. That with which
the People sinned can now be used for sacred purposes as a redemption,
atonement and Tikun - repair. We often find that the bull is the first
presented, discussed, offered, etc. This lends credence to its roll as
atonement for the Golden Calf. It is the father trying to clean up his son's
mess.
[SDT] The OLAH is considered by the
Talmud to be an atonement for improper thoughts. The CHATAT - sin offering -
is brought for (some) improper deeds. The Olah is presented first because it
is most often the case that improper thoughts precede (and lead to) improper
deeds, rather than the other way around.
[SDT] The opening command concerning
Korbanot is, "A person (singular) who offers from among you a sacrifice...
they (plural) shall offer their sacrifice." Toldot Yitzchak suggests that
since an individual doing a mitzva can have a positive effect on all of Klal
Yisrael and the whole world, then his individual sacrifice is really ours,
hence the switch to plural. Furthermore, there are aspects of Korbanot that
relate to the community, even if the korban at issue is a private one. The
wood for the fire, the salt of each korban, the kohanim performing the Avoda
- these are all communal aspects that make an individual's korban, our
korban.
[SDT] The Ba'al HaTanya explains the
wording, "A person who brings from you a korban to HaShem, from the
animal..." as the requirement of a korban-bringer to sacrifice the animal
within himself upon the Mizbei'ach. The act of a Korban must be personalized
and internalized for it to have the effect of bringing us closer
(this is the root meaning of KORBAN-KAROV) to G-d.
Baal HaTurim says that G-d put Moshe's
name before His own in the opening pasuk of Vayikra, to tell us all of the
close personal relationship that He had with him.
Daat Z'keinim says that the fact that animal sacrifices are from
domesticated mammals (B'HEIMOT) rather than from wild animals (CHAYOT),
shows us G-d's concern for His people - that He spared us the extra bother
of hunting and trapping that would be necessary if CHAYOT were among the
korbanot. Similarly, bird-korbanot come only from two domesticated types of
dove.
Levi - Second Aliya - 10 p'sukim - 1:14-2:6
OLAH can also be from birds, specifically, two types of doves. The unique
procedures for bird offerings are described.
These three categories of OLAH - large
animal (B'HEIMA GASA), small animals (B'HEIMA DAKA), birds (OFOT) - are
counted as one positive command [115,A63].
[SDT] Note that the bird offering is
called OLAH LA'SHEM, a Burnt Offering to G-d. Although no one eats from an
animal OLAH, the skin is a given to a kohen as one of his gifts. The dove is
completely consumed on the Mizbei'ach. It is the only korban that is
COMPLETELY to HaShem.
The Torah next describes the MINCHA (not
to be confused with our afternoon davening), a meal offering. It consists of
flour and oil with a bit of frank- incense (L'vona) and differing amounts of
water. (Water as an ingredient is not mentioned in the Written Word, but is
part of our Oral Tradition.) Three types of MENACHOT are described in this
portion. They differ in the method of preparation - baking, pan frying, etc.
- but all contain the same ingredients.
[SDT] Until this point in Vayikra, the
Torah has described four different types of voluntary offerings, each one
less expensive than the one before it. The bull is most costly, sheep and
goat cost less, but more than a dove. And a flour and oil offering is the
least expensive. The person who brings the korban is referred to as ADAM, a
human, the first time, and then with the pronoun he, him, his (she, her,
hers). Only with the flour & oil offering is the bringer referred to as
NEFESH, a soul. This, says Rashi, refers to the poor person, who is the one
who would most likely bring the Mincha. It might not cost a lot, but the
poor person puts his soul into his modest korban.
Shlishi - Third Aliya - 10 p'sukim - 2:7-16
A fourth type of MINCHA is described. All meal offerings constitute one
positive mitzva [116,A67]. With meal offerings, only a small portion is put
on the Mizbei'ach, the bulk of the offering is shared by the kohanim on duty
in the Mikdash. MENACHOT may not be Chametz (the ones described here; there
are other types that are Chametz), nor may they be prepared with leavening
or honey [117,L98].
MITZVA WATCH
The Sefer HaChinuch hesitates to offer reasons for the prohibition of honey
on a korban. He considers this mitzva to be highly enigmatic. He then does
suggest that both leavening and honey represent loftiness and arrogance, an
inappropriate accompaniment for an experience that must humble the person
who brings the korban. On the other hand, others suggest that this is one of
the mitzvot which say to us: Don't think you can figure everything out.
There are some mitzvot which defy our limited, finite knowledge and
understanding. This is one of those mitzvot. We might think that honey
should be put on a korban in order to enhance it. We'd be wrong with that
logic. We must realize that we are to do mitzvot - all mitzvot - just
because the Torah says so. This is so for all mitzvot, not just the ones
that defy our logic.
To be most effective, so to speak, the
thought expressed in the previous paragraph must be applied liberally
(pardon the term) to all mitzvot. Even a mitzva (maybe, especially a mitzva)
that “makes perfect sense to us” should be treated first and foremost as a
Divine Command which we must follow because it is there.
No korban may be offered without salt [118,L99]; every korban must be salted
[119,A62].
(An example - there are others - of a
commandment being given in the positive form as well as a prohibition. Fast
on Yom Kippur. Don't eat or drink. Do not offer anything without salt. Salt
all offerings. Each form of the mitzva - the ASEI and the LO TA'ASEI - teach
us something different and affect the attitude and kavanot of the particular
mitzva.
A fifth type of MINCHA is next described.
This one is made in a deep vessel, sort of like deep frying.
[SDT] Our table is like the Mizbei'ach. A
famous saying with many different manifestations. We salt our HaMotzi bread
because we are expected to add an element of spirituality to an otherwise
very mundane act of eating. Salt is a preservative and salt does not spoil.
As such, it represents an element of the eternal in this temporal world.
This explanation is borrowed from that which is written about the korban,
but it applies well to our everyday minhag regarding salt.
R'vi'i - Fourth Aliya - 17 p'sukim - 3:1-17
The next type of korban presented in the Torah is the SH'LAMIM, known in
English as a Peace Offering or Complete Offering. Both names are based on a
play on the word SHALOM or SHALEM.
The element of completeness that is
special to the Sh'lamim in that part of the korban is burned on the
Mizbei'ach, part is given to the kohen as one of his gifts, and part is
returned to the korban's owner for him and his family to eat. "Everyone"
benefits from a Sh'lamim. In that respect, it is the complete korban.
Sh'lamim can be brought from male and female animals, of cow, goat, or
sheep. The Torah outlines the procedures for SH'LAMIM, which are basically
similar, but with some differences from animal to animal.
Sometimes, goats and sheep are lumped
together as TZON, animals of the flock. They are referred to as B'HEIMA DAKA,
the smaller livestock, as opposed to CATTLE. In the case of Korbanot, there
are differences between the two and therefore, they are treated separately.
Chamishi - Fifth Aliya - 26 p'sukim - 4:1-26
The next category of korban presented by the Torah is the CHATAT, the Sin
Offering. There are different sub- categories. A Kohen Gadol who
inadvertently caused the people to sin (certain sins) is required to bring a
bull as an atoning sacrifice. Similarly (but with differences), if the
Sanhedrin errs in a decision which causes wide-spread sinning (again, of
certain sins), then the leaders of the people are to bring a bull as a
sacrifice [120,A68] (and not each person who acted upon the pronouncement of
the Sanhedrin).
A leader of the people brings a male goat
as his CHATAT. In all cases, the CHATAT is brought for SHOGEG (inadvertent)
violations with some level of negligence on the sinner's part that resulted
in the sin. A CHATAT is NOT brought for intentional violations. Nor is a
CHATAT brought for all sins - only for those whose intentional violation is
a capital offense.
For example... A person is basically
Shomer Shabbat, but never knew that you cannot water grass on Shabbat. Nice
hot summer Shabbat afternoon, the person "has mercy" on his yellowing lawn
and turns on his sprinklers. When he learns of his mistake, he is required
to bring a Korban Chatat (in the time of the Beit HaMikdash).
[SDT] When a leader of the people shall
sin... ASHER NASI YECHETA. The initials of this phase spell ANI (I, me!)
What is likely to lead a leader astray? His focusing on himself and his
losing sight of his responsibilities to the community he leads.
Shishi - Sixth Aliya - 19 p'sukim - 4:27-5:10
The final subcategory of CHATAT is for the individual who inadvertently
violates certain types of prohibitions [121,A69]. For example, a Jew who
violates a Torah prohibition of Shabbat because he is unaware that the
particular act is forbidden (see "for example" above) or because he forgot
that it was Shabbat - this requires the bringing of a Korban CHATAT. The
CHATAT of an individual is a female sheep or goat.
Clarification... If a person sees brown
leaves on a house plant and pinches them off to enhance the growth of the
plant on Shabbat, he has violated a Rabbinic prohibition. (This Rabbinic
prohibition is based on the fact that the act is essentially the same as,
and for the same purpose as, pruning leaves on a bush growing in the ground.
Pruning is a Torah pro- hibition. The ban on doing the same with house
plants is one of many protective measures of the Sages to protect the Torah
from violation.)
When the person learns of his error, no
Korban is required because the act was not a Torah violation. But doing the
same with one's rose bushes in the back yard IS a Torah violation and would
require a CHATAT.
Another category of sacrifice is the
KORBAN OLEH V'YORED [123,A72], a sliding-scale guilt offering. An example of
a sin requiring this korban is suppression of testimony or lying under oath
about it. Testifying is an obligation [122,A178].
The form that the korban takes depends
upon the financial means of the sinner - goat/sheep or doves.
With birds, the kohen must be careful not
to sever the head when he performs M'LIKA, the bird-korban equivalent of
Sh'chita [124,L112].
[SDT] The main animal for a communal
CHATAT (as in the Musaf of Rosh Chodesh and Chagim) or an individual CHATAT,
is the goat. This brings to mind the use of the goat by Yosef's brothers to
deceive their father by dipping Yosef's coat into goat's blood. The CHATAT
for all times contains a reminder of the terrible behavior of brother to
brother. (The goat was also used by Yaakov to deceive his father, when he
posed as Eisav to receive the bracha.)
Sh'vi'i - Seventh Aliya - 16 p'sukim - 5:11-26
For those who cannot afford doves, the ASHAM (guilt offering) is to be
brought from flour. In this case (as opposed to MENACHOT), no oil [125,L102]
or spice [126,L103] are used.
The ASHAM for sacrilege is a ram. In
addition, the violator, who has used the sacred for his own benefit, must
make restitution and add one-fifth of the value as a penalty [127,A118].
(Actually, one fourth is added, that
amount that becomes one fifth of the total amount - 100 worth of use + 25
penalty = 125 total payment, the addition of 25 being one fifth of the 125.
This is how the penalty called CHOMESH is calculated.)
A variation of the ASHAM is brought when
one is not sure if he violated the particular prohibition or not. The
Conditional Asham is a ram [128,A70].
[SDT] S'forno raises the problem of bringing an ASHAM if one did not
actually commit the sin in question. Is that not offering a non-korban
animal in the courtyard of the Mikdash, which is a serious offence? He
answers that the fact that there is a doubt in one's mind as to whether he
sinned or not indicates a carelessness that is also something to atone for.
He learns this from the words ASHOM ASHAM LASHEM.
The thief is commanded to return that
which he stole [130,A194].
The bringing of the ASHAM for all the specific types of violations is a
positive mitzva [129,A71].
Thus the Torah ends its introduction to the different types of korbanot.
Maftir - second Torah3 p’sukim; D’varim 25:17-19
Parshat ZACHOR is the only portion of the Torah the hearing of which (with
Kavana) is the fulfillment of a mitzva from the Torah. The 3-pasuk portion
contains the mitzvot to Remember what Amalek did, to destroy the remnant of
Amalek from "under the heavens", and never to forget.
There is debate as to who is required to fulfill TIMCHEH - individual,
community, and other options - and when. But the reading of ZACHOR relates
to the commands to remember and never forget. We know well that there was
Amalek and there were, and are, its spiritual heirs. Remembering should not
be a goal, but a means to behaving in such ways that history will not repeat
itself and that Amalek will never succeed.
Haftara - 33 p'sukim - Shmuel Alef 15:2-34
S'faradim begin one pasuk earlier
The Haftara consists of the command through the prophet Shmuel to King Shaul
to destroy Amalek, and of Shaul's incomplete compliance with his orders.
The Maftir tells us what we must do. The Haftara shows us what happens when
it isn't done properly. Megilat Esther shows us what happens when it is done
right.
But the battle goes on... until the time of Mashiach. G-d too “fights”, so
to speak. And we must do our part.
THE JERUSALEM INSTITUTE OF JEWISH LAW
Rabbi Emanuel Quint, Dean
Lesson # 177 • Sale of an Unknown Quantity
Beginning with this lesson we shall discuss two topics, both of which deal
with sales of a nonspecific thing that cannot now be seen and segregated.
The first deals with the sale of a thing, the quantitative content of which
is not known. For example, the seller sells to the buyer a truckload of
coal. Neither the seller nor the buyer know the exact amount of coal in the
truck.
The second topic deals with a thing not
known at the time when the sale is made. The thing is not yet in existence.
It may never come into existence, and the quantity is thus unknown.
These topics are divided into two lessons
- lesson 177, Sale of An Unknown Quantity, and lesson 178, Sale of a Thing
Not Yet in Existence.
Although there are laws in the land that
state there can be a sale of an unknown quantity or a sale of a thing not
yet in existence, a person does not have to enter into such a transaction if
it will not be valid under halachah. I think that the better practice is for
Beth Din to ascertain the intent of the parties through their actions and
conversations to see if they intended to be bound according to the laws of
the land. If the parties intended a contract rather than a sale, the
contract will be valid while the sale may not be valid. Under a contract a
person can bind himself personally to deliver a thing when it will come into
existence. For example a person can bind himself today in February, 2003 to
deliver to the purchaser 500 bushels of 2005 winter wheat, which hasn't even
been planted yet. He cannot, however, sell him the 2005 wheat. In the former
case it is the promisor who is the subject of the transaction when he says
"I will deliver to you 500 bushels of wheat in 2005." The sale will take
place in 2005 when the wheat is grown. In the latter case, the wheat is the
subject of the transaction. "500 bushels of 2005 winter wheat is sold to
you." The sale takes place now. Many people who deal in commodity futures in
the stock markets, come across these types of transactions all the time.
We shall begin with the topic where the
quantity of the thing being sold is unknown. For the purposes of the sales
in these lessons it is assumed that a proper kinyan or other act of
acquisition is always made by the purchaser and the purchase price of, let
us say, $20 is paid.
Personal property is usually sold by
weight, such as nails; by individual count, such as pencils; or by volume,
such as wheat.
Reuven sells to Shimon a box of nails;
neither knows how much the nails weigh. Reuven sells to Shimon a carton of
pencils; neither knows how many pencils are in the carton. Reuven sells to
Shimon a truckload of wheat; neither knows how many cubic feet of space the
wheat occupies.
The sale is binding in all of these
cases. If the quantity is much different than the purchaser expected, he may
avail himself of the “discrepancy in price” provisions provided for in
halachah. The price paid may be a guideline compared to the market price for
these items.
The buyer would not have bought if he
thought that he had no recourse to the seller for any short weight, number,
or volume. The buyer relies on the seller to tell him these quantities, and
the buyer may avail himself of the concept of discrepancy in price by the
seller, even if the seller did not know that the quantity should have been
greater for the price paid by the buyer.
We have discussed the topic where the
quantity is unknown. We shall now discuss the topic where the type of goods
is unknown. Reuven sells to Shimon for $100 everything contained in his
house, and an act of acquisition is made. Or Reuven sells to Shimon all that
a certain carton contains for $100 and Shimon lifts the container as an act
of acquisition. Shimon does not know what is in the house or in the carton,
but Reuven does know. The act of acquisition is not a valid act, and Shimon
will get back his $100 if already paid, and if not yet paid, Shimon owes
nothing to Reuven and is not entitled to the contents. Since Shimon did not
know what was in the house or in the carton, he did not have the requisite
intent to effect the acquisition. This transaction is less binding than
gambling discussed a few weeks ago. In the latter situation there is a
kinyan made that the parties desire to keep, and neither gambler knows the
outcome. In this case the buyer does not know that he can expect anything of
value to be in the carton, while the seller knows the contents of the
carton. However, if Reuven can prove to the Beth Din that he too did not
know the contents of the house or of the carton, the acquisition is binding
on Shimon. Since neither knows the contents, this is similar to gambling and
is binding if a valid kinyan is made.
Assume that Reuven has a barge full of
wheat and the barge sank in shallow water. It is not known what is the
condition of the wheat in the barge, whether it is all spoiled or only some
of it. Reuven sells the wheat in the barge to Shimon for $100. There are
some authorities who hold that this may be similar to gambling, which under
certain circumstances is binding on the parties.
Assume that Reuven sells to Shimon $100
worth of wheat without specifying how many bushels he is selling. Shimon
paid for the wheat. Reuven must deliver to Shimon as many bushels as could
have been bought in the market for $100 at the time that the $100 was paid
to him by Shimon. Whoever reneges on the sale (they may renege because no
kinyan was made) will be punished with the curse of "He who punished" as
described in lesson 169, (TT 553)
The subject matter of this lesson is more fully presented in Volume VI
Chapters 209 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
Paying Workers on Time - part 2
Last week we discussed the immense importance of paying workers on time;
there are three distinct Torah commandments which are solely devoted to this
requirement.
The Torah explains, "Give him payment the
same day, don't let the sun set on it; for he is poor, and he bears his soul
for it" (Devarim 24:15).
While the Rashbam and others explain that
"bearing his soul" means that his soul longs for his pay so that he may
acquire necessities, Rashi's under- standing is that he risks his life, as
many manual employments are quite dangerous. At the very least he deserves
to get his pay promptly.
Rebbe Natan of Breslav, basing himself on
the teachings of Rav Nachman, points out that most hired work is not really
very physically dangerous; and he tries to extend the explanation of Rashi,
which is based on a Midrash. One refinement he presents is that the deeper
meaning of Rashi's words relates to the social danger of work, as we
explained last week.
However, a more extensive explanation of
Rebbe Natan relates to the spiritual danger of work.
Rebbe Natan discusses a concept which is
hardly novel - that involvement in the world of work is spiritually
hazardous. The worker temporarily abandons the rarefied world of Torah
learning and prayer to involve himself in mundane worldly affairs. "This is
a great danger, since he descends to the depths of [the world of] action,
which is the side of death; and when he descends to there, there is an
aspect of the flight of the spirit".
This refinement of Rashi's commentary
makes sense in itself, but it presents a great difficulty: it doesn't seem
to explain the halakha!
Granted that the worker "risks his
life"spiritually for his pay, but how do we solve this problem by prompt
payment of salary? Monetary payment is no less mundane or material than the
work itself!
Rebbe Natan deals with this issue by
explaining that our physical workday labors have immense spiritual signifi-
cance. He describes at length the great spiritual importance of work.
Indeed, the entire section begins, "For all of the labors and the trades are
in the aspect of a repair and refinement, for it is specifically the lowly
human race who are required to perfect and repair the work of the Creator".
Rebbe Natan explains in this vein the
verse "Six days shall you work and do all your labors, and the seventh day
shall be a Sabbath to HaShem your G-d". Just as it is a holy obligation to
rest on Shabbat, so is it a holy obligation to work on the six week days,
for it is this labor which gives meaning to Shabbat rest.
From the spiritual significance of work
Rebbe Natan proceeds to the spiritual significance of compensation. In a
remarkable and profound passage, he explains that just as our earthly
workday achievements represent spiritual acheivements as well, so does our
earthly workday reward represent a spiritual reward. "The sparks and good
points which the worker refines through his labor are gathered up in the
money which he earns through his work."
The more complete explanation is as
follows: the work which each individual performs in perfecting the material
world does not come his way arbitrarily. Rather, Divine providence has
arranged that the spiritual repair which his particular earthly profession
involves is precisely the spiritual improvement which is required for his
individual soul. "By the work which he performs, he refines, gathers and
accumulates the sparks which are [actually] the dispersed pieces of his own
spirit."
However, this spiritual benefit is not
completed with the work itself, rather "by virtue of this, he merits the
money which he earned, in which all of this benefit is accumulated". This
spiritual repair is completed only when he actually receives the money.
One way of understanding this is by
examining our place in the chain of Providence. The Holy One, blessed be He,
provides for all of our needs and distributes all of the world's material
blessings. However, human beings take part in this process, at varying
levels. An impoverished person has almost no ability to impact this chain of
providence. Not only does he have no possessions to distribute; he has
little ability even to decide what kind of repair he effects in the material
world, since he has to hire himself out to others. Someone with a few
possessions has a greater ability. For example, someone with adequate
amounts of food can decide to eat it to strengthen himself for G-d's service
or to experience His beneficence; to give it to guests, to feed the poor,
etc. And a person who has a trade, even if he is poor, has at least the
ability to choose his work, which is itself a powerful impact on the
material world.
And of course a person with money is at a
much higher level in this chain; money can be exchanged for every kind of
material benefit, so its holders have broad freedom of action in influencing
the state of the world.
It is a basic principle of a Jewish world
view that our spiritual level is intimately connected with our position in
the chain of material providence.
For example, one expression of the unique
spiritual level of the Land of Israel is that HaShem provides for it
directly: "Always are the eyes of HaShem your G-d upon it, from the
beginning of the year to the end of the year" (Devarim 11:12). Rashi
explains that other lands are provided for by G-d only through the
providence of Eretz Yisrael they are lower on the chain of providence.
Similarly, the Ramban explains that one expression of the special holiness
of the Jewish people is that our providence is supervised directly by HaShem,
whereas that of other nations is"delegated" to special "ministers" (Vayikra
18:25).
One consequence of this intimate con-
nection is that someone who attains a high spiritual level through Divine
worship, such as prayer or Torah study, thereby attains a powerful influence
on the material flow of Providence.
This is the basis for the special power
of the prayers of the very righteous, as well as the gemara's statement that
the entire world is nourished because of Rebbe Chanina ben Dosa, though for
Rebbe Chanina himself a small measure of carobs was sufficient to sustain hm
from Erev Shabbat to Erev Shabbat (Berakhot 17b).
But a person can also ascend the ladder of providence directly, by prudently
directing his acts towards fulfilling G-d's will in the production and
distribution of material benefits. From this point of view, the poor
worker's a state of material deprivation limits his freedom to act as
HaShem's emissary in the material repair of the world. He needs to expand
and complete his influence by applying himself to some material labor, and
elevating himself to a higher rung on the ladder of providence.
By hiring himself out, the worker lowers
himself even further in material influence, by subjecting himself to the
dictates of the employer. Yet this descent involves a profound ascent; the
worker applies himself to improving some aspect of G-d's creation, and by
this very token he improves and completes his own spirit. This process in
turn makes him worthy of an elevated level in the chain of providence, from
which the spirit will be able to express its newly acquired advantage to
shower the world with blessing. However, the worker can only occupy this new
level when he receives his pay and thus obtains the ability to provide.
The worker "risks his life" spiritually
to obtain his pay, by descending to the level of earthly repair; therefore
he deserves to get his pay right away so that he can make this descent into
an ascent on the ladder of Providence. - (All quotes from Likutei Halakhot
Breslav, Sechirut Poalim 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 (see Purim section)
3. Hasidic Wisdom
4. Words of Wisdom; Words of Wit
5. Candle by Day
6. Torah from Nature
7. Chizuk V'Idud
8. Hebrew Word
9. From the desk of the director
From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in
areas of kashrut, Jewish law and values. Some of them are answered by Eretz
Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by
HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the
National Religious community in Israel and abroad. Ask the Rabbi is a joint
venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel
Center. The following is a Q&A from Eretz Hemdah...
Q Can I give matanot la'evyonim before
Purim when it will be given to the poor on Purim? I'm not even sure if, when
it will be given out in Israel, it will Purim day for us.
A Firstly, it is always good to give matanot la'evyonim (=M.L.) both locally
and from chutz la'aretz to Israel. In addition to removing possible halachic
quandaries, it encourages increased tzedaka, which is very much in the
spirit of Purim (see Mishna Berura 694:3).
There is much discussion whether the main
factor in mishloach manot and M.L. is the giving or the receiving, and there
are several ramifications. The consensus seems to be that receiving is the
more important element. In fact, the Magen Avraham (694:1) understands the
Ba'al Hama'or that the reason not to give M.L. before Purim is for fear they
will finish the food received before Purim. Therefore, many have the
practice to give M.L. before Purim to be distributed on Purim (see B'mareh
Habazak II, p. 39). However, that practice can be justified in different
ways, with significant differences between them. It may be sufficient that
the needy receive or possess the present on Purim (implication of Magen
Avraham, ibid.; see Pri Megadim, ad loc.). But it may be that when the M.L.
collector gives the M.L. on Purim that he acts as an agent for the givers.
It is, thus, as if they themselves gave on Purim (Aruch Hashulchan, OC
694:2). One difference between the approaches is if M.L. can be sent before
Purim with a non-Jewish courier. It may arrive on Purim, but in the absence
of a halachic agent, it was given too early (see Mikraei Kodesh (R. Frank)
45.2). Another difference could be the matter of time zone differences. If
one needs to give (himself or by an agent) on Purim, then the agent would
need to give it when it is the right time by the donors. (It is not clear
whether b'di’eved one can fulfill the mitzva of M.L. on Purim night, when it
is morning in Israel (see Mikraei Kodesh ibid. .3)). When Purim day begins
in California, it is near its end in Tel Aviv, making the system
logistically challenging. (Many distributors give most of the M.L. early and
some late in the day). Another interesting issue involves money collected
outside Yerushalayim to be given the next day, on the Holy City's Purim.
Logic mandates that if it was given on the donor's Purim to be distributed
on the recipient's Purim, then one fulfills the mitzva whether you stress
giving or receiving (see letters of Rabbis Weiss and Halberstam in Y'mei
Hapurim p. 197).
Ask the Rabbi Q&A is part of Hemdat Yamim,
the weekly parsha sheet published by Eretz Hemdah. You can read this section
or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you
can receive Hemdat Yamim by email weekly, by sending an email to eretzhem@netvision.net.il
with the message: Join Hemdatya –Please leave the subject blank. Ask the
Vebbe Rebbe is partially funded by the Jewish Agency for Israel
Hasidic Wisdom from the book by Simcha Raz (Elkins/Elkins)
One who does not fear lightning and thunder is either completely righteous
or completely wicked. — Rabbi Moshe of Razvadov
So-and-so does not labor to seek a livelihood.
He says that he has great trust in G-d, but in truth, he is merely lazy. —
Rabbi Yitzchak Meir of Ger
No one ever tires of silence. — Rabbi Avraham Yaakov of Sadigora
ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
The Jews in the Warsaw Ghetto, starving, beaten, threatened with death at
any moment, found it exceptionally difficult to observe the festival day of
Purim. R’ Klonymos of Pischena, a chassidic rebbe, told them, “The Zohar
states that Yom Kippurim - Yom Kippur - must be a day ‘like Purim’. Thus,
just as on Yom Kippur one must fast whether he wants to or not, on Purim one
must rejoice whether he wants to or not - even if the devil himself
surrounds us.”
“The difference between Yom Kippur and
Purim,” said R’ Levi Yitzchak of Berdichev, is that on Yom Kippur we afflict
our bodies by fasting, while on Purim we afflict our souls by drinking until
one does not know the difference between ‘Blessed be Mordechai’ and ‘Cursed
be Haman.’ Can there be any greater affliction than losing one’s power of
discernment?”
Students of the Novarodok yeshiva led by
R’ Yozl Horowitz, put on a Purim play one year, in which students portrayed
Mordechai ana Haman. Later, R’ Yozl remarked, “It’s much easier to play the
part of Haman, because each of us has within himself something of Haman’s
conceit. To play the part of Mordechai, however, is much more difficult.
An inferiority complex, if it must exist, should be the result not of a
comparison between oneself and others, but between what one is and what he
should be. From A Candle by Day by Rabbi Shraga Silverstein
MA RABU MA'ASECHA HASHEM KULAM B'CHOCHMA ASITA MAL'A HA'ARETZ KINYANECHA
Tigers have striped skin, not just striped fur.
Certain frogs can be frozen solid then thawed, and continue living.
A goldfish has a memory span of three seconds.
Armadillos are the only animal besides humans that can get leprosy.
With any of these pieces of trivia, think of the ramifications of the facts
to human life.
That’s the point.
CHIZUK and IDUD (for the Oleh & not-yet-Oleh respectively)
Sefer Vayikra is saturated with Mitzvot haT’luyot baAretz (com- mandments
dependent on Eretz Yisrael), from laws dealing with sacrifices, the Temple,
and Kohanim, through those concerning the Land itself, such as Sh’mita and
Yovel. Unfortunately, as pointed out in our Yom Tov liturgy, "Because of our
sins we have been exiled from our Land," the Temple has been destroyed, and
we cannot perform many of those Mitzvot today. In fact, Ramban (D'varim
11:18) states that a reason why any Mitzvot are "practiced" in exile is "so
that they not seem novel when you return" to Eretz Yisrael. This underscores
the centrality of our Land to fulfilling the commandments.
Our Sages tell us that "the All-Merciful
One desires the heart". This means that whether we can afford - or are
other- wise able - to do more, or less, the important thing is that we
intend it for the sake of heaven (B’rachot 5b). This is seen clearly from
the fact that a Korban Olah (burnt-offering; Vayikra 1) could be, for
example, a bull, a goat, or a dove, depending on one's means.
As Purim approaches, we are reminded of
the Jew's precariousness, especially in the Diaspora. The antidote, the
Megila tells us (Esther 9:27), is that the Jews "re-accepted" the Torah in
the days of Achashverosh (Shabbat 88a). In other words, they rededicated
them- selves to it. Whether in the Diaspora, or here in Eretz Yisrael, let
us do the same today. And in this merit may Hashem find us worthy of
"bringing us up in gladness to our Land … where we will offer the
sacrifices" in the rebuilt Holy Temple, and properly perform all the other
Mitzvot, speedily in our days! - Rabbi Yaakov Yosef Iskowitz, Jerusalem •
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
According to the Academiya L’LashonHaIvrit...the Hebrew word for placemat is
MA-TZA-IT.
From the Desk of the Director
Parshat Vayikra not only opens a new Book; it introduces us to a new world.
Suddenly, we are thrust into the realm of sacrifices, a sphere that
sometimes seems innocuous in today's heady, troubled world. Yet, the rabbis
compared our table to the altar, bringing us back to this ancient reality.
Rabbi Yohanan and Rabbi Eleazar both
said: "When the Temple stood, the altar expiated man. Now that the Temple
does not exist, man's table expiates him" (Menahot 97a). How can this be so?
Look at your Shabbat table and what do
you see? You see Challot, candles and wine. These three items represent
Dagan, Tirosh and Yitzhar - grain, young wine and oil [used before candles]
- the 3 representative crops of Eretz Yisrael. They, in turn, symbol- ize
the 7 Species of the Land. These crops needed special combinations of wind,
sun and rain to achieve a successful harvest during the change- able period
of the Omer in the spring.
These are the crops that we recall daily
in the Shema and in our tefillin and mezuzot. If we keep Hashem's
commandments, rain will come on time and we will know that Hashem is Master
of Nature and Provider of all sustenance. And as we sing at our Shabbat
table we will recollect that the Shabbat offering of fine flour mingled with
oil and wine (cf. Musaf) similarly links us to our Land, our G-d, and our
tradition.
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.
The Olah, “Most Excellent of Korbanot…”
"Why does the Torah enumerate the Olah first in the order of Korbanot in the
beginning of Vayikra? Because the Olah is the most distinguished, the most
excellent of all the Korbanot. Those who bring it do not receive anything
from it and even the Kohanim who actually offer it on the Mizbei'ach do not
receive anything from it except the skin. Everything else is burnt on the
Mizbei'ach before G-d."
The Olah was a totally voluntary sacrifice; it was not obligatory.
Nevertheless it could be brought for the following reasons:
• If an Israelite was “Mevateil a Mitzvat Asei”, that is he had the
opportunity to observe a positive commandment and inadvertently failed to do
so. For example if he missed hearing the blowing of the Shofar on Rosh
HaShana, or somehow neglected "taking the Arba Minim during Sukkot, or
forgot to eat Matza on the eve of the 15th of Nisan, or did not put on
Tefilin, etc., after repenting of his sin, he could bring an Olah.
• If an Israelite transgressed a Mitzvat Lo Ta'aseh, a "negative
commandment", such as "You shall not rob" (Vayikra 19:13) and attempted to
remedy his transgression by observing the "corrective" Mitzvat Asei (Lav
Shenitak La'asei), after making restitution, he could bring an Olah. In this
particular case, robbery, the corrective Mitzvat Asei would be "And you
shall restore the stolen goods…" (Vayikra 5: 23).
• If an Israelite had "forbidden
thoughts" (Avon Machshevet HaLeiv) and contem- plated such prohibited
behavior as the worship of idols, apostasy, blasphemy, etc., after atoning
for his sin, he could bring an Olah. The concept of bringing an Olah to
expiate forbidden thoughts was derived from Iyov (Job) who brought Olot
saying, "It may be that my sons have sinned and blasphemed G-d in their
hearts" (Iyov 1: 5).
The bringing of an Olah was not
obligatory for sins of omission. For these sins, atonement could be effected
by true repentance alone. Nevertheless, even a person who effected true
repentance was not "as beloved" as before and remained with a certain
"emptiness" in his relationship with G-d. Bringing an Olah rectified this
remaining "emptiness". Perhaps one way of looking at it is to picture the
negative spiritual influence of these shortcomings as similar to that of a
nail being hammered into a board. Penitence may remove the nail, but the
hole in the board remains. Bringing an Olah "plugs the hole" and totally
wipes the slate clean.
And an Israelite could also bring an Olah simply to give thanks without
being conscious of any wrongdoing on his part.
The Olah was the only Korban accepted
from a non-Jew because, as the Amora Rav Huna put it, "His heart is directed
to Heaven." However an Olah was not accepted from an apostate nor from
someone who publicly desecrated the Shabbat. Two or more people could form a
partnership and jointly bring an Olah. Like all Korbanot, the Olah could be
offered only during the day.
The daily obligatory sacrifices - the
Temidim - offered in the Beit HaMikdash every morning and afternoon were
Olot. Additional community Olot (Musafin) were brought on Shabbat, Rosh
Chodesh, the festivals and Yom Kippur. The animals, depending on the
circumstances, public or private, could be male cattle, sheep or goats.
While turtledoves and doves were acceptable for private Olot, they were not
brought as communal offerings. Aside from the Korban Pesach, no sacrifice
was permitted to be offered after the afternoon Tamid.
In order to be acceptable as Korbanot,
cattle, sheep and goats had to be in perfect condition and of the best
quality without physical defects; however turtledoves and doves were
disqualified only if a limb was missing. Animals stolen, utilized for
immoral purposes and/or used in idolatrous rites were unacceptable. The Olei
Regel (pilgrims) could bring their own sacrificial animals, but they also
had ample opportun- ity to purchase them in Jerusalem. In fact, a
substantial component of the economy of Jerusalem was dependent on supplying
the needs of Olei Regel and of the Beit HaMikdash
Kodashei Kodashim, Korbanot of a higher
level of sanctity (which include the Olah), were brought into the Azara
through the Sha'ar HaKorban - the Sacrificial Gate which was located on the
northern side of the Temple complex. This was logical because Kodashei
Kodashim were slaugh- tered north of the Mizbei'ach. The act of bringing the
sacrificial animals into the Azara and to the place of slaughter was called
Haba'ah.
All animal sacrifices offered by an
individual required Smicha - the laying on of hands - with the exception of
the Bechor (first-born animals), the Ma'aser Beheima (animal tithes) and the
Korban Pesach. The Ba'al HaKorban - the person bringing the Korban - could
not place an imposition between his hands and the head of the animal. The
Sages said that the Azara itself became "outraged" and "cried out" when
Yissachar of K'far Barkai, a Kohein Gadol, "honored himself" but "desecrated
the holy sacrifices of Heaven because he wrapped his hands with silks and
performed the Avoda". By doing this he invalidated the Korbanot. With rare
exception, the com- munal sacrifices did not require Smicha. Bird offerings
never required Smicha.
At the place of slaughter, the
sacrificial animal was positioned with its tail towards the north and its
head south towards the Mizbei'ach but its face was turned west towards the
Bayit. The Ba'al HaKorban stood behind the sacrificial animal and also faced
the Bayit. He then placed both hands on its head between the horns and
pressed down with all his might. Depending on the circumstances, (and the
type of Korban he brought) he either quietly confessed his sin or joyously
articulated words of thanks- giving and praise. <to be continued> • Catriel
Sugarman gives illustrated lectures on the Beit Hamikdash and related
topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il.
Catriel is in the process of writing a book entitled: The Temple of
Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the
Divine Service.
Parsha Pix
Pelephone in upper left could be how G-d called to Moshe – but, of course,
it wasn't.
Cow, goat, sheep, and dove are all
represented. As is the Mizbei'ach for the Korbanot - much larger than the
Golden Mizbei'ach, filled with earth (according to some opinions) each time
the people camped. Plated with copper. A.k.a. External Altar.
The salt shaker is for salting all
korbanot and for the custom that came from that mitzva - namely, salting our
HaMotzi.
The hand with pinky sticking up and thumb
pointing out is the Kohen's K'MITZA.
In his palm, within the curl of the three
middle fingers is the quantity of the Mincha dough that was burned on the
Mizbei'ach, and the amount of L'VONA that was added to the Mincha.
The kidney in the lower left is referred
to several times in the sedra.
Flour and oil are the main ingredients of
Minachot and the frying pan and oven are two methods of preparing the Mincha.
Side point: When kohanim ate the various types of Minachot - crackers,
matzot, wafers, cakes, etc. they could eat then with other foods. Humus,
tuna fish salad, peanut butter, etc. One can imagine that the kohen's wife
packs a lunch of all but meat and matzot. And - almost forgot - the finger
with the string tied around it so that we will remember Amalek and never
forget.
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 (P’KUDEI) TTriddles:
[1] Final split - there is a mouth
[2] Grape skins with another of the Seven
[3] "Format, Style" or "Format, font, effect" for three things
[4] Group 11, a.k.a. group 1B except for... what?
[5] Indicates its successor's longevity
[6] Reminds us a lot of a bigger closer, with a small reminder of a
different but equal closer - sort of.
[7] Can be read as acknowledgement that the Mishkan was only temporary
And the envelope please...
[1] "There is a mouth" in Hebrew is YEISH PEH. This two-word phrase results
from SPLITting the name of the FINAL gemstone for the CHOSHEN mentioned,
namely YASHFEI, YUD SHIN PEI HEI.
[2] Grape skin(s) is/are ZAG(im). In Targum Onkeles, the word for BELL,
PA'AMON, is ZAGA. With find them with another of the Seven - Species, that
is - namely, RIMONIM, on the bottom of both the front and back of the ME'IL.
[3] "Format, Style" in DavkaWriter, and "Format, font, effect" in Word,
allows you to fix a specific style for the letters you are typing. One
possible style is "engraved", as in PITUCHEI CHOTAM. This term is used for
three things among the garments of the Kohein Gadol - AVNEI SHOHAM, the
shoulder stones of the EIFOD, upon which were engraved the names of the sons
of Yaakov, six per stone; the twelve stones of the CHOSHEN, upon which were
engraved the names of the sons of Yaakov and the names of the three Avot
plus SHIVTEI YESHURUN; and the TZITZ, the gold forehead plate upon which was
engraved the words KODESH LASHEM.
[4] Group 11, a.k.a. group 1B refers to one of the column in the Periodic
Table of Elements. That group of transition metals consists of Copper (Cu,
#29), Silver (Ag, #47), and Gold (Au, #79) - the three precious metals used
in the Mishkan. There is a newcomer to this group of elements. It was
discovered in 1994 and only a few atoms of it have ever bben produced. To
quote one internet source on the elements - an observable quantity of this
element has never been achieved, and may well never be. It is made through a
nuclear reaction involving the fusion of an isotope of Bismuth and an
isotope of nickel. This element, not used in the Mishkan, is element #111
and is called unununium (believe it or not!) and its symbol is Uuu. (Maybe,
some time in the future, it will get a "proper" element name that will make
it seem that it belongs in the Periodic Table.
[5] This is a nice, neat TTriddle and it comes from the Baal HaTurim, who
points out that the G'matriya of the word MISHKAN (40+300+20+50) is 410, the
longevity in years of the Mishkan's successor - namely, the first Beit
HaMikdash.
[6] All right, this one isn't as neat as the last one. But here goes. The
first hurdle of this TTriddle is the word CLOSER, not more close, but
pronounced CLOZER and meaning that which closes something. The reference
here is to the closing pasuk of the Book of Sh'mot, the last pasuk of
P'kudei. The phrase L'EINEI CHOL BEIT YISRA'EL reminds one of L'EINEI KOL
YISRAEL, the last words of the Torah, the "bigger closer". The "sort of"
reminder of a different but equal closer is the last word in P'kudei -
MAS'EIHEM, a reminder of the closing sedra of Bamidbar, MAS'EI.
[7] The term often used in the Torah for the Mishkan is OHEL MOED. In the
Targum, it is rendered as MASHKAN ZIMNA, a sound-similar to Z'MANI,
temporary.
Winners • Top honors (and twin prizes) this week go to the G-Gang. Aside
from several solutions that matched the “official” ones, they had two good
alternative solutions for [1] and [4], both of which work well for their
respective TTriddles. Kol HaKovod.
This week's TTriddles:
[1] with this, the orders are opposite Motza"Sh's
[2] Mordechai didn't and did these homophones
[3] All same size, but one missing
[4] This Shabbat, we layn it and sing it
[5] This we will say, layn, and sing
[6] See if you can decipher this TT fragment:
Taanit Esther is (almost) the only fast that we don't...
except when...
The only other fast...
when...
[7] The 2 or 3 dot issue a 4th time this Shabbat
[8] Dual leaders of naval class sacrifice all
Plus the MegilaMix from Megila Morsels
Around the Israel Center
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse
the political or halachic opinions of its advertisers, nor do we guarantee
the quality of their service. Nor do we endorse any party or candidate.
The Israel Center's Beth Din to adjudicate and arbitrate monetary disputes,
according to Jewish law There is a registration fee of 200nis per case No
other charges for this service Please call 566-7787 ext. 204 for further
information We have forms for two types of cases: Those where both parties
agree to submit their dispute to the Beth Din, and those where a complainant
wants the Beth Din to summon the second party. Yitzhak Fund, Esq. • Rabbi
Emanuel Quint Chairpersons , Ita Rochel, Administrator
Kashrut Questions
If you find a discrepancy between the Hebrew labeling and the original
packaging... or if you have any other OU kashrut questions, call this
toll-free number (from Israel to NY) 1-800-949-0123 From 4:00pm - midnight,
you get a human; other times, leave a voice- message OU Kashrut in Israel
office at the Center: 5667787
Israel Center Cafe
After nourishing the soul, come nourish the body serving coffee, sandwiches,
toasts, pizza, french fries, salads, eggs, stuffed potatoes, lasagna,
soups... and more Located on the lower level of the Israel Center Hours:
Sun.-Thu. - 10:00am - 3:00pm Ask about our catering services on or off the
Center premises
Thirsty? We now have a hot drinks machine with coffee, tea, & hot chocolate
located on the ground floor, and a cold drinks (cans) machine on the first
floor near the library.
The Arnold Abroms Memorial Lending Library: Hours - SUN., MON & WED: 10-5,
TUES: - 10-4; THURS: 1-3,MON & WED eve.: 5-8pm
Yankel Winet z”l Torah Tape Libraries including the Israel Center Torah Tape
Library and the Aish HaTorah Tape Library at the Center• Sunday,
11:00am-1:00pm, 3:00-5:00pm; Monday - Wednesday, 10:00am-1:00pm
Join 100,000 Jews in reciting the Prayer for IDF soldiers daily and help
raise funds to benefit our Israeli soldiers. Buy Tefila L'chayalei Tzahal
cards (for yourself, family, and friends) for 5NIS each and be a part of
this mitzva! All proceeds benefit injured and needy soldiers. Cards are
available at the Israel Center - just ask for them at the front desk
Torathon 5763 • May 1st & 2nd from 8:30am Thursday to 10:45am Friday (26¼
hrs.) • More hours than the marathon has miles! • Shiurim All Day and All
Night and...• Carlebach-style Rosh Chodesh davening • Festive breakfast •
More details to come...
NCSY Summer 2003 Camps
IMAGINE:13 glorious days living, learning, dancing, swimming, camping,
hiking
WHO? 6-11 graders - boys/girlsSeparate campuses
WHEN? Wednesday thru Tuesday, July 2-15
WHERE? Keshet, Ramat HaGolan
WHAT? Chugim, daily Torah learning, camping, water hikes, Shabbat NCSY ruach,
sports, overnights... and more
Safety precautions and proceduresper Ministry of Education andChevra
L’Haganat HaTeva • For more information and registration,call Ahuva
02-5667787, ext. 242
Torah Tidbits are available on the internet on the OU’s website www.ou.org/torah/tt.
You can download all of it at once or whatever sections you want. Palm
version too.
The OU Israel Center on the internet! Torah Tidbits has been on the internet
for a few years. Its pages are part of the OU’s website, and can be found at
www.ou.org/torah/tt; We are pleased to announce the newest addition to the
OU website The OU Israel Center; This new site is part of the OU’s website
too.You can access them at www.ou.org/israel/ic; Please note: You can go
from the Torah Tidbits site to the Israel Center site and vice versa. You
can go from either Israel Center site to the OU’s homepage and vice versa.
Here’s your assignment, should you choose to accept it. Check out the OU
Israel Center’s website. Check out the Torah Tidbits website. And check out
the OU’s main site (www.ou.org) where you can explore the many facets of OU
activities and programs,access dozens of Torah shiurim and sites, Kashrut,
audio, video... and much more.
If you are a member of the Israel Center...Thank you; If you were a member
and your membership lapsed...Please renew; If you’ve never been a
member...Please join
Yearly membership is 225NIS (family included); LIFE MEMBERSHIP - $500
(payments poss.) • Membership includes lower rates for all Israel Center
programs, tiyulim, etc.and a subscription to Jewish Action, the Orthodox
Union’s popular quarterly magazine - You can cut and send this form to us
atP.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with the
details and arrange credit card payment by phone or email to trochel@netvision.net.il;
Special note to TT readers who do not regularly participate in Israel Center
activities (or never): You actually do participate in an Israel Center
activity... called: Torah Tidbits; Many people feel that just for Torah
Tidbits alone, it’s “worth it” to become members of the Israel Center.We
hope you feel that way too.
Membership Form
Today’s date:
Title (circle one): Mr. Mrs. Miss Ms. Rabbi Dr. Mr. & Mrs. Rabbi & Mrs. Dr.
& Mrs. other (specify) ____________________
Name(s)
Full address:
Phones (regular & cellphone)
email:
Category (circle one): Yearly LIFE
Status in Israel (circle one): Citizen Resident Visitor Student
How long have you lived in Israel?
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Comment:
LAST CALL
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!`
M.A.S.K. holds biweekly meetings at the Israel Center, every other on
Monday, from 8:00-9:30pm. You might have wanted to ask, What is MASK? Here’s
your answer...
MASK stands for Mothers and Fathers Aligned Saving Kids. MASK is a support
group for parents of kids in pain, which began in 1997 in New York and in
2001 in Jerusalem. The common denominator is parents' pain and need for
direction.
Problems parents experience with their children include substance abuse,
eating disorders, self- mutilation, behavior problems, school adjust- ment
issues, relationship problems, and history of physical and sexual abuse.
Although the list of problems is diverse, parents unite to support one
another.
In MASK, parents can take off the MASK of rejection, shame and isolation in
the community. Many have been hiding, ashamed of their children's behavior.
New members often say: I see I am not the only parent struggling with these
feelings.
In MASK, everyone is heard. Parents grieve in good company. They grieve for
the loss of the ideal child or family. One antidote to pain is to help
others. There are many opportunities: they can help new members feel at
home, volunteer for tasks such as advertising pertinent announcements, share
information, exchange supportive calls between meetings.
In MASK, members learn new skills. In this surrogate family, the group
models new skills of communication and empathy that are taken home. These
new modes are in contrast to old patterns that arose in frustration and
desperation. Parents learn to heal relationships with more empathy, new
problem-solving approaches and new definitions of love.
As a result of the sharing of resources in MASK, parents find effective
rabbis, educators, therapists, rehabilitation programs, support groups for
kids, Twelve Step programs, etc.
Eventually, members become advocates for the needs of kids at risk. They
help shape educational and preventive outreach in the community, they apply
pressure for necessary treatment, they appear on radio programs and
conferences to help educate the public. In this way, they convert their pain
into positive action.
As a therapist facilitating MASK, I have only a few minutes to comment to
each member in any meeting. I try to fill those minutes with hope, and new
directions for change. We end with the reciting of Tehillim. We remind
ourselves that we make efforts, but depend upon the salvation of HaShem.
The three most important issues we deal with are DENIAL, DENIAL and DENIAL.
We have all heard the myths: there are no substance and alcohol abusers in
our community, there are no battered wives or abused kids in our community.
We are just beginning to awaken. But there is always a great reluctance to
give away one's innocence.
We all have a layer or more of denial to work at. At the heart of denial is
a desire to hide.
We can't.
At the heart of denial is the idea that problems are bacterial and if we get
exposed to them, we might catch them. They're not.
At the heart of denial is the belief that nasty things don't happen to nice
religious families.
They do.
At the heart of denial is the need to pretend we are perfect.
We are not.
When we can get away from the polarities, when we move away from both the
fear and denial, we can see more clearly. We can be effective agents of
change. Whether as rebbeim, teachers, professionals or parents. We will be
more likely to see the problems early on, and less likely to be blind-sided
by them. We will be in a better position to offer guidance, treatment, and
support. To work against the system that ostracizes a kid or family with
problems.
It is true that in our community our problems have reached epidemic
proportions. It is also true that as a community our denial is in epidemic
proportions. It is fair to say that addictions and other acute problems are
flourishing in a culture of denial. If we were properly awake and aligned,
how much better we would do.
I am grateful for the MASK parents. I am amazed at their courage as they
struggle to do face problems, to heal and recover.
MASK meets biweekly at the Israel Center which generously provides a meeting
room. The next meeting will be on March 24 at 8:00.
A new MASK group is meeting in Ramat Bet Shemesh (02-999-6263), Judy Belsky,
PhD., Psychologist Private Practice, Clinical Supervisor Lman Achai, Ramat
Bet Shemesh
Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel Center
tiyulim. And, to help you - whether you live in Israel or are visiting -
plan private tiyulim and make in-Israel travel arrangements. We will be
happy to assist you from 9:00am-1:00pm on Sundays, Mondays, Wednesdays, and
Thursdays. Call Rochel at The Travel Desk of the Israel Center, 566-7787
ext. 249; fax: 566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then press
211. You'll hear "thank you, one moment please", and then the phone system's
music for 15 seconds (or less). Then the Tiyul Hotline message begins. You
can listen to the whole message and then press 2 to leave your message, or
you can interrupt by pressing 2 right away and leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can buy one
instead from the Israel Center Cafe. Call the TRAVEL DESK or TIYUL HOTLINE
up to the day before the TIYUL and request a box lunch. 18š will get you a
delicious sandwich (specify your preference), a refreshing drink (specify
regular or diet) and a dessert. Your box will be ready for you when you
board the bus.
TIYUL POLICIES Please note: We reserve the right to charge a cancellation
fee in case of last-minute cancellations. (Please speak to Rochel at the
Travel Desk when making reservations.) Also... Price of tiyul is based on a
minimum number of participants.
Students from Abroad Are your parents planning on visiting you some time
this year? If so, you want to speak to us! (566-7787 ext. 211 or 249). We
have many attractive deals for them... and you. Let us turn an ordinary
“been there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by
OU-in-Israel - Mehadrin. Israel Center sponsored trips and programs are
under Mehadrin Hashgacha. Hotels, restaurants, and tiyulim advertised by the
Travel Desk or by outside parties are not necessarily Mehadrin and are not
endorsed by the OU or the Israel Center.
Our next Israel Center In-House Shabbaton will be a BIG ONE; Register now
for the SHABBATON HAGADOL • Shabbat Parshat Metzora-HaGadol, April 11-12;
Let us do the cooking for you... and help you review the Laws, Customs, &
Concepts of Pesach and the Seder • Special Shabbat guests:Rabbi & Mrs.
Reuven Aberman; also: Shiurim, Mini-Shiurim, Divrei Torah, and Tidbits by
Rabbi Eddie Abramson and Phil Chernofsky; Meals by Schocketino Catering;
200NIS per person (220NIS for non-members) • These prices are for people who
sign up during March.; April prices are 220NIS and 240NIS • Registration on
a first come - first served basis • Limited places
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!
For reservations at the hotels listed below or any other Israeli hotels,
please call Rochel directly at the Travel Desk 566 7787, ext. 249. She'll be
happy to accommodate you with any of your requests.
Dan Pearl, Jerusalem, valid March 17-20, 430NIS per night, per couple, B/B;
Child 2-12 in parents’ room - FREE, incl. Purim activities for children
David Citadel, Jerusalem, valid thru March, Two-night Midweek Package:
1350NIS per couple one night H/B; one night B/B
Renaissance, Jerusalem, valid thru March, Two-night package: 800NIS per
couple, B/B, includes entrance to the health club and indoor pool
Inbal, Jerusalem, valid March 17-20, 570NIS per couple, B/B; Includes free
entrance to Biblical Zoo and health club & indoor pool
Princess, Eilat, valid March 16-20, Two-night Midweek Package: 970NIS per
couple, B/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3
meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh nights
The Back Page of TT561
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for
non-mem. Life members, 5NIS (except for programs of/with other
organizations). No one will be turned away for lack of ability to pay.
(Membership is 225NIS per year)
Many Israel Center programs are partially funded by the Jewish Agency for
Israel
SHABBAT DAY
Shabbat Afternoon Shiur (4:15pm) with Rabbi James I. Gordon • Drinks •
Mincha follows shiur (5:10pm)
Motza’ei Shabbat
Motza’ei Shabbat, March 15th, 8:30pm; What you can do to influence public
opinion in the US and Israel to get off the road map to a PLO state: A
systematic approach with David Bedein Israel Resource News Agency
Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi Dovid
Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara), Gemara Shiur
with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Gemara by Rabbi Hillel Ruvel This week: Sun. and Thu.
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 16th, 8:00pm • men & women invited • The Chasidic View of
Purim with Rabbi Mendel Deren Director of Chabad of the Cardo
Sunday March 16, ‘03 (12 Adar Bet), 8:00pm • Shiur on the 10th Yahrzeit of
Yehoshua Jason Friedberg HY"D; Yehoshua, made aliya from Canada and
volunteered to serve in Hesder unit of Golani brigade. On Purim ‘93 he was
kidnapped and killed by terrorists on the Jerusalem–Tel Aviv highway while
on his way to an officers’ course test. • Insights into Megilat
Esther:Providence, Chance or Self-Sacrifice with Rav Meir Lichtenstein (in
Hebrew); Yehoshua: Personal Memories by Brian Tenenbaum (Yehoshua’s cousin,
in English); Eretz Yisroel and Purim with Rav Pinchas Winston (in English)
teacher and author of the book “The Making of a Great Jewish Leader”,
dedicated to Yehoshua; [tel 02-566-7787 or 051-639921]
MONDAY
9:15am • (men & women) Excursions into the World of Nevi'im with Mrs. Pearl
Borow
CLOSED THIS WEEK • N'SHEI LIBRARY 10:00-12:30
10:30am • (men &women) • Special Purim Shiur with Rabbi Zev Leff
11:36am • (men & women) • Jewish History - Bayit Sheni period: What happened
on the 13th of Adar 60CE? with Dr. Henry Goldblum
SLIM FOR LIFE Group weight-loss program for women • No obligation for the
first session • Qualified nutritional advisor on hand • NOW on Mondays, from
11:35am • Elisheva 999-6479
(1:20pm) Mincha Gedola on Monday , Taanit Esther and on Tuesday, Purim of
the open cities • None on Wednesday • resumes on Thursday
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
Monday, March 17th • TAANIT ESTHER; 4:00pm • Esther's Moral & Halachic
Dilemma: Adultery for the Sake of Heavenm Shiur byRabbi Ephraim Sprecher •
5:00pm: Mincha for the fast day; Collection of ZECHER MACHATZIT HASHEKEL
available; Mini-shiur on Purim topics by Phil; Maariv & fast-breaking
refreshments • Timely and thought-provoking lectures and articles at
www.geocities.com/rabbisprecher
JCA Programs will NOT take place on Monday night, Tuesday, or Wednesday,
Purim week. They will resume IY”H during on the following week • Rabbi
Leibowitz’s class will also resume IY”H on Tuesday, March 25th
TUESDAY
Tuesday, March 18 • Purim Extravaganza for Kids • 10:00am - 1:00pm
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
WEDNESDAY
No regular programs on Purim day except
Join us on
Wednesday, March 19, 8:30am • Purim Morning • Shacharit • Torah
ReadingMegila • Refreshments
THURSDAY
Thursday, March 20th, 9:30am - 4:00pm • Root & Branch Association (in
cooperation with the Israel Center) • Root & Branch Lectures
9:30am: “The Achaemenian ("Friends of Man"), Ancient Persian Dynasty of
Darius and Cyrus”
10:45am: “Was Persian King Ahasuerus of the Purim Story Xerxes?”, 2 lectures
by Dr. Asher Eder Author, Star of David: Ancient Symbol of Integration
12:00pm: “Restoring the Ancient Tradition of Giving the Half Shekel for the
Coming Third Temple Era” by Reuven Prager www.begedivri.com
1:30am: “What Spoke Zarathustra? Israelite Origins of Persian Religion” by
Yair Davidi www.britam.org
3:00am: “2700 Years of Friendship between Jews and Persians and the Coming
Renewal of Relations between Israel and Liberated Iran” by Dr. Daniel Dana
Advocate, Iranian Emigre and attorney, Ph.D. in International Law
Breaks between lectures for Q&A and/or refreshments on sale at Israel Center
Cafe • Info: rb@rb.org.il • NIS25 per person (for any and all lectures),
members NIS20, students NIS10
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
Thursday, March 20, 8:00pm • Premiere Performance of the Israel Center Men &
Boys’ Choir under the leadership ofYisrael Shwarzstein and a mini-lecture on
theChoir in the Beit HaMikdashby Catriel Sugarman
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 22nd, 8:30pm • DON'T STOP DANCING... IT'S STILL ADAR;
Join us for a very special concert filled with soulful new music,words
straight from the heart...and Post Purim ENERGY — featuring Shlomo Katz &
his Band • Admission: 30NIS • 25NIS for students • More info: 058-644142
Sunday, March 23, 8:00pm • The Odd State Out: Israeli Idiosyncrasies in the
Family of Nations with Ambassador Yehuda Avner
TUE. March 25, 8:00-10:00pm • My dream is “That every Jew will know his
self-help tool” Change your life with TAT (Tapaz Acupressure Technique)
Eliezer Spetter, TAT, EFT Trainer invites you for an introductory evening.
Wednesday, March 26, 8:00pm • The People's Knesset moderated by Meir Even-Shoshan
Sunday, March 30, 8:00pm • Helping Children Achieve; Understanding different
learning styles to help underachieving students maximize their potential
with Rabbi Shlomo Kory
PURIM
The Serious Part...
We had thought of doing a piece on traveling in and out of Jerusalem on
Monday, Tuesday, and Wednesday - who gets two Purims, who messes things up
by having to find a Megila reading at weird times of the night, what happens
when plans change last minute, etc. etc. etc. Part of the problem is that
there are too many etc.’s. The other part of the problem is that the topic
is complicated, and on top of that, there are different opinions which
introduce situations of SAFEIK (doubt). So we’re taking the easy way out
this year, and sufficing it to say: ASK YOUR RAV.
We’ll talk about other things, until we
run out of space.
AL HANISIM goes into the AMIDA and BIRKAT
HAMAZON of the Purim you are observing. That means if you are visiting
people with Purim but you have the other day, you don’t say AL HANISIM.
Omitting AL HANISIM never requires
davening or benching again, but in each case there is a second place to
insert AL HANISIM if you forgot to say it in its “Official” place. For the
Amida, one would say AL HANISIM right before Y’H’YU L’RATZON IMREI FI...
Going back is not an option once you finish the bracha within which AL
HANISIM is said.
Similarly for benching. Once you conclude
AL HAARETZ V’AL HAMAZON, don’t go back, but say AL HANISIM as a HARACHAMAN,
towards the end of the benching. In this case, a modified intro is used.
According to Minhag Yerushalayim, there
is a special chapter of T’hilim to say on Purim day, instead of the
“regular” Song of the Day. Others will say both the regular one and the
special one. Some add to the special one another one or two chapters (124
and/or 69). We include here just AYELET HASHACHAR, T’hilim 22, which is the
Shir Shel HaYom for Purim. This Psalm is said on Tuesday and/or Wednesday,
depending upon what day(s) you have Purim.
Due to the “partial” nature of this Purim
review, we will try to touch on lesser known points of halacha and custom.
• One should wear Shabbat or Yom Tov
clothes in honor of Purim. If one is dressing in a costume, this would seem
to be ok as well. But one should not wear regular weekday clothing.
• When one says or hears the bracha SHE’HE’CHE’YANU in the morning, he
should have in mind the other mitzvot of the day. It is also advisable to
fulfill both MATANOT LA’EVYONIM and MISHLO’ACH MANOT as soon as possible
after the morning Megila reading, especially before eating breakfast. This
is not only because of the bracha, but because of Z’RIZIM... (enthusiastic
performance of mitzvot).
• Although Mishlo’ach Manot is fulfilled with gifts of food to one person,
Matanot La’evyonim requires at least two poor people. Ideally, the poor
people should receive money and/or food on Purim day. Many shuls have
individuals who commit themselves to distributing monies they collect for
Matanot La’evyonim on Purim and to “legitimate” poor families. Therefore,
making them your agent for Matanot La’evyonim works well.
• The mitzva of Mishlo’ach Manot has taken on a life of its own in most
religious communities. Sending far more than the requirement is commonplace.
While this is fine, one should not skimp on Matanot La’evyo- nim.
Furthermore, it is important to remember - and to share with family and
friends - the reason for the unique mitzva of Mishlo’ach Manot. Namely, that
Haman convinced Achashveirosh that the Jewish people were not worthy of
living because they were scattered and unconcerned with each other. This
terrible libel against the nation of RACHMANIM, B’NEI RACH- MANIM is
uncovered by the generosity of Jews in the performance of both Mishlo’ach
Manot and Matanot La’ev- yonim. Seudat Purim is also part of this picture,
especially when enjoyed in the company of extended family and friends.
• One does not fulfill the mitzva of Mishlo’ach Manot on Purim night, but
only in the daytime and on the Purim one is obligated to fulfill.
• It is questionable whether one fulfills the mitzva of Mishlo’ach Manot by
giving to someone who celebrates the “other” Purim. Since the mitzva is
fulfilled with the first recipient, this is not a serious problem. In other
words, a Tel-Avivi who visits his Yerushalayim relatives or friends on
Wednesday can certainly bring a Mishlo’ach Manot package, with the
understanding that his mitzva was for the previous day.
• Similarly, a Yerushalmi on Wednes- day, does not fulfill the mitzva by
giving to a Tel-Avivi nor does a Tel- Avivi fulfill the mitzva by giving to
a Yerushalmi on Tuesday.
• A mourner during his year of mourn- ing is required to give Mishlo’ach
Manot, but one should not send to him. If it would be normal to send to his
wife and family, this can still be done.
• Seudat Purim is another daytime, not night time mitzva. Nonetheless, there
is a suggestion that one has something special to eat on Purim night.
• Although Seuda can be fulfilled in the morning, the standard practice is
to hold it in the afternoon after having davened Mincha.
• Those who observe Purim on the 14th of Adar, should plan their seuda so
that it extends into the evening of the 15th. Those who observe the 15th,
need not (and maybe should not), extend their seuda into the night of the
16th. If it happens, it is not necessary to stop.
There’s a lot more, but...
There were (are?) some people who - in addition to fasting on Taanit Esther
- fasted on the Monday, Thursday, Monday after Purim to commemorate the
three-day fast of Esther.
The 3405th pasuk in the Torah is 23:5 of Vayikra: BACHODESH HARISHON
B'AR'B'A ASAR L'CHODESH BEIN H'AR'B'AIM PESACH L'HASHEM - There is always
supposed to be a con- nection between the Geula or Purim and that of Pesach.
The miracle of Purim occurred in the year 3405.
Who gives ZEICHER L’MACHATZIT HASHEKEL? Some say only men from 20 years and
up. Others say from Bar Mitzva, and this is the preferred opinion. Some say
women can (should?) give too. A father can give for his young children. If
he does it once, he should continue year after year.
ZEICHER L’MACHATZIT HASHEKEL • Given at Mincha of Taanit Esther or before
Megila reading. Three ½-shekel coins. Some give value of original ½-shekel,
which is value of approx. 10g of silver, which is 7.33NIS, based on $4.70½
per troy ounce. (Ag & NIS rates of Mar.11)
Are Women Obligated on Zachor?
First, since the Torah did not link this mitzva to time (the Sages did),
then women do not have the “time-related positive mitzva” exemption. Some
say that Zachor is linked to the mitzva to vanquish Amalek in battle - women
are exempt from both mitzvot. Others hold that Zachor is not linked to
Wiping out Amalek - therefore women are obligated. If follows that if women
are obligated, then in addition to the prime reading (Zachor), they would be
able to fulfill the mitzva of Zachor with the Purim morning Torah reading
(not so for a man). Bottom line, in Ashkenazi circles, women are MAKPID to
hear Zachor, and shuls will read again after davening and/or at Mincha to
facilitate matters.
Rite and Reason by Shmuel Pinchas Gelbard
It is customary to make noise, thus blotting out the name of Haman, during
the reading of the Megila (Rema).
Reason: The Torah alludes to this custom in the pasuk: V’HAYA IM BIN HAKOT
HARASHA (D’varim 25:2). The final letters of the first three words spell
Haman, [the next two words are “striking the wicked person”.]
Reason: Originally, children used to make drawings of Haman, or write his
name on pieces of wood or stone, and would beat upon them so that his image
and his name would be erased. This fulfills the pasuk: “Erase the memory of
Amalek” (D’varim 25:19) and the pasuk in Mishlei (10:7), “May the name of
the wicked rot” (Avudraham).
[Ed. note: Nonetheless, it is important that Baalei Kri’a (Megila readers)
and the congregations cooperate so that everyone hears every word in the
Megila, as is required by halacha. Some Baalei Kri’a will repeat Haman after
it was drowned out by noise the first time; the congregation should avaoid
making noise when this is done.]
Megila Morsel's
Torah Tidbits presents the not so serious side of Purim...
Hidden Story Revealed
Now for the first time, we can publish the astonishing results of intensive
research into the Megila, using the various tools of Torah Codes.
The first discovery was the name of the Persian king of the Purim story. By
using Equidistant Letter Sequences, with a skip factor of 223 (why this
number? 127 provinces, as mentioned in the Megila, plus 96 which in Hebrew
letters is TZAV, TZADI-VAV, which when you write the word in Hebrew
handwriting it looks like 13, the number of the Divine Attributes), starting
with a SHIN in Esther 8:14 to a VAV in 8:17 to a REISH in 9:3 to another VAV
in 9:7 to another SHIN in 9:12 to a CHET in 9:15 and finally to an ALEF in
9:18 we were able to discover the name SHORO- SHACHA. At first, puzzled by
the results, the six year old son of one of the researchers pointed out that
SHOROSHACHA was ACHASHVEIROSH backwards. Hence, we had solved the first
mystery.
True, some people have pointed out to us that the name ACHASHVEIROSH appears
29 times in the text of the Megila, and clearly identifies him as king at
the time. We patiently explained to those people that text is of no signifi-
cance; the only reality is the Hidden Codes.
Without giving all the details, let us suffice to say that we also found the
names of Esther, Mordechai, Haman, and various and sundry other names hidden
within the Megila and were able to piece together a story that is remarkably
similar to what the Jews have been told for the last 2000 years plus. Is it
possible that others in the past delved into the secret world of Torah
Codes... without a computer?
Purim Times for Shushan
correct for MM 3.1415926535897932384626433832
Six o’clock in the evening - 6:00pm
Midnight - 12:00am
Nine in the morning - 9:00am
Twenty-three minutes later - 9:23am
Drink in honor of Purim - anytime you want
Mouse run down the clock - 1:00pm (or was it 1:00am? - And if the clock
struck one, would he still be able to run down the clock.)
Time to hug your child - 6:57pm
Happy hour - nmuv dsukv kvhu, canjv ,nhs
“I don’t care what they learn you - pie are round!”
Megila Stats
167 p’sukim
3045 words
127 provinces
12111 letters
178 HAMELECHS, plus 2 BA-, 4 V’HA-, 9 LA-,1 V’LA-, and 2 MELECH.
Contrast that with only 29 Achashveiroshes and it is easy to understand the
“other” meaning of HAMELECH.
V’HA’ACHASHDARP’NIM is the longest word in TANACH, 11 letters
Pasuk 8:9 is the longest pasuk in Tanach - 43 words!
SH’EILATI is the middle word in the MegilaIf you alphabetize all the words,
the middle one is one of the six VAYICHTOVs in the Megila
Megila Summary
Achashveirosh, party, show-off, holy plunder, Vashti, party, refusal,
counsel of seven, banishment, Honeymooners- style life, regret, contest,
exiled Jew in town, cousin/wife, first biblical personality since Yaakov
Yisrael with two names, Miss Congeniality - AND - Miss Shushan, secretive,
coronation, party, tax-break, plot revealed, quote from chapter 6 of Avot,
promotion, all-but-one bow, curiosity, hatred, bigger plot, royal
permission, proclamation, runners, mourning, dangerous mission, party,
puzzlement, happy but very annoyed, plan, insomnia, journal reading,
gratitude, self-centeredness, super-embarrass- ment, personal parade, party,
accusa- tion, anger, the jig is up, insult to injury, great suggestion,
necktie party, reversal, proclamation, fighting, more necktie party,
proclamation, Purim, writing...
Meaning in Mitz
by Rabbi Two First Names
PUTTING RINGS IN THE MOUTH FOR WASHING
The Shulchan Arukh rules that before washing hands for bread we need to
remove any interposition. In particular, it is obligatory to remove any
rings (SA OC 161:3). While the Shulchan Arukh does not state where the rings
should be placed, a very common practice is to put them in the mouth.
This practice is so well established that
guests who wear no rings occasionally ask to borrow them so that they too
can fulfill this custom.
In order to understand this practice, we
have to examine the inner significance of the ring, and of putting objects
in the mouth.
According to Torah law, the marriage
ceremony is valid with any object the groom gives the bride. However, the
common practice for many centuries is to give a ring (EHE 27:1 in the Rema).
During the wedding ceremony the groom asserts that he sanctifies the bride
with this ring, and this is a proper and dignified expression.
However, we sometimes find in legal
sources that this sanctification (kiddushin) is called an "acquisition" (kinyan).
This term does not specifically refer to a monetary acquisition, and indeed
its first appearance in the Torah refers to acquiring a beloved family
member, when Chava says at the birth of Kayin, "I have acquired a man from
HaShem" (Bereshit 4:1). However, an uninitiated individual could possibly
infer from this expression that the giving of the ring is no more than a
commercial transaction.
It follows that it is appropriate to
emphasize that the ring is a symbol of affection and commitment, and not a
token of exchange. The question remains, however, what act could
demonstratively display the true nature of the wedding ring?
The answer is that we can clearly
demonstrate that the wedding ring is an ornament, and not a kind of
currency, by placing it in the mouth. The Shulchan Arukh rules that coins
may not be put in the mouth at any time (SA YD 116:5). The reason is that
coins, which are a means of exchange, know no unique owner and are
constantly changing hands; since everybody touches them, they are likely to
carry illness. However, the ring is the groom's unique gift to the bride,
and she never abandons it even when she removes it to wash. (Sometimes the
wife gives a ring as a gift to the husband, and the same symbolism would
apply.)
So the gesture of placing the ring in the
mouth is a clear proof that this symbol of the Jewish marriage is a unique
expression of mutual esteem and appreciation, and not a mere mundane token
of mercenary exchange.
Rabbi Zit Davids reminds us that Achashveirosh apparently davened nusach
S’fard. Proof can be found in the sequence of HODU to KUSH, meaning that
first HODU is said and then the Tzitzit are kissed (with a Yiddishe kush),
rather than starting with Baruch She’amar.
Rabbi Quenton Emanuel points out that the three occurrences of NO’ACH in the
Megila can be explained by remembering that he was the first wine-producer
in the world, wine playing a major role in the Megila. YAYIN occurs 6 times,
Bayayin, V’Yein, and 4 HaYayin. - there is one other homophonic connection
to wine - which is?
Wonderful Words of Witlessness
A bird in the hand can be messy, depending upon how you hold it.
He who laughs last took longer than anyone else to get the joke.
Why did the chicken cross the Moebius strip? To get to the same side.
Never start a sentence that you can’t fi
Purim TTriddle: Find at least two Meliga connections between Purim & Kipurim.
Deal Minus; Pesach 5763 • Spend it anywhere you like; We have a large list
of hotels, hostel, private homes, prisons, hospitalsBedouin tents, abandoned
cars, cardboard boxes; Deluxe accommodations extra, Matza extra • Meals
extra, No gebruchts • No kitniyot, No meat, chicken, or fishNo eggs, fruits
or vegetables, Water available (extra charge), Prices too embarrassing to
print, Want a car? Too bad, Cellphone? Don’t bother, Free round-trip
transportation(Free? Just kidding!), (01) 555-1234 • but don’t call
NOW - All in One - You can have laser surgery on your hangnail,video the
procedure, insure it, convert the video to an old 333 LP vinyl record,
consult a rabbinic counselor as to why you had a hangnail in the first
place, have the removed hangnail mounted on a refrigerator magnet (credit
cards accepted), have a free phone consultation as to whether acupunc- ture
would have been better, print up invitations to the surgery, sue the surgeon
via our Beth Din, fly a cake to celebrate - with musical accompaniment - and
then diet and lose weight, rent a medical office (air condition it and
reglue all the furniture) and do the surgery yourself, while meeting your
bashert at a Rabbi Wein shiur.
JIVE, the Jewish Institute for Values Education, in conjunction with VAT,
Wine Pressers Int’l, in cooperation with David Bedpan, media analyst, world
traveler, nemesis of Shimon Peres, jointly with the Gold-Silver-Copper
College for Adults of the SJAOUWJCoeb G&IFimoB&SF, partially funded by DAFI,
the Druid Agency for Iceland, will be sponsoring a year-long seminar, as
soon as they can all agree on a topic, speakers, and who gets to introduce
everyone. DHYB.
From the Academiya L’Lashon HaItalkit: Try not to answer the phone with
“Hello” or the Israeli version, 'A-LO. And certainly not SHALOM, which has
so many meanings that you’ll confuse the caller. He might think that you are
saying goodbye and hang up, even before he tells you who’s calling. Use,
PRONTO. What you mean “we”, Kimosabi? Not Tonto, Pronto. Oh never mind!
Answer the phone anyway you want.
Looking for a penguin who commutes to Antarctica who would be willing to
take a package of TTs for local Chabad minyan. Also looking for a kiwi,
kokako, or takahe to take TT to you know where. Call T
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
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