Shabbat Parshat B'HA-ALO-T'CHA
TT #621 - June 4-5 '04, 16
Sivan 5764
This Shabbat is the 253rd day (of 355); the 37th Shabbat (of 51) of 5764
...LO V'CHAYIL V'LO V'CHO'ACH KI IM B'RUCHI AMAR HASHEM TZ'VAKOT (Zecharya
4:6)
...Not by might, nor by power, but by My spirit, said the Lord of Hosts
We read/learn the SECOND perek of Pirkei Avot this Shabbat
The Board and Staff of the OU Israel Center
expresses its heartfelt condolences to Harvey Wolinetz and family on the
untimely passing of NAOMI a"h
ZMANIM - HALACHIC TIMES
Correct for TT #621
Candle lighting - (B'ha-alo-t'cha) 7:07pm (earliest -plag - 6:14)
Havdala - 8:24pm
Rabbeinu Tam Havdala - 9:00
Ranges are THU-THU 14-21 Sivan (June 3-10)
Earliest Shacharit - 4:36-4:34am
Sunrise - 5:34-5:33am
Sof Z'man Kri'at Sh'ma - 9:05-9:05am (8:10-8:10am)
Sof Z'man T'fila - 10:16-10:16am (9:39-9:39am)
Chatzot (halachic noon) - 12:37-12:38½pm
Mincha Gedola (earliest Mincha) - 1:13-1:15pm
Plag Mincha - 6:13-6:15pm
Sunset - 7:46-7:50pm (7:41-7:44pm)
Candle Lighting and Havdala for other cities (time in bracket is earliest
candle lighting
Shabbat Earliest City Havdala
7:24pm (6:16) Raanana 8:27pm
7:22pm (6:14) Beit Shemesh 8:25pm
7:24pm (6:16) Netanya 8:28pm
7:23pm (6:15) Rehovot 8:26pm
7:03pm (6:15) Petach Tikva 8:27pm
7:22pm (6:15) Modi'in 8:26pm
7:22pm (6:14) Be'er Sheva 8:24pm
7:21pm (6:13) Gush Etzion 8:24pm
7:23pm (6:15) Ginot Shomron 8:26pm
7:06pm (6:13) Maale Adumim 8:24pm
7:19pm (6:15) Tzfat 8:27pm
7:21pm (6:14) K4 & Hevron 8:24pm
Jerusalem lights candles 40 minutes before sunset. (Except for those who
don’t follow that custom.) Which sunset? Important question. The standard
practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a
little over 800m above sea level. If one could see the sun set over a
horizon at sea level (which can be done from some parts of J’lem), it would
set about 5 minutes later than someone watching from sea level, or seeing
the sun set beyond mountains that are approx. the same height as Jerusalem
is. Since the sunset on the same plane is 5 minutes earlier, and for Shabbat
purposes is the sunset we would have to consider because of the strictness
of Shabbat, then J’lem candle lighting time is really only 35 minutes before
“the other” sunset.
All other places at some height above sea
level have similar problems.
Tzfat lights candles 30 minutes before
sunset. Official candle lighting for Petach Tikva is 40 minutes before
sunset, just like Jerusalem. Not everybody holds by that timing.
Some communities calculate Shabbat out at
33 minutes after sunset. Some use the angle of the sun below the horizon to
“end Shabbat” (8.5 deg).
Bottom line for now: until we get the
chart running smoothly, don’t rely on it exclusively. Cross-check times with
calendars and charts. Please report discrepancies to us, so that we can
improve our time table.
Also realize that Sfardim and Ashkenazim
often has differences in minhag.
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...
We're passed the Kiddush L'vana deadline
for this month, but something mentioned last week, "demanded" a more
accurate statement.
The following is presented because of the
common practice and preference to say KL on Motza'ei Shabbat. For Minhag
Yerushalayim, the first opportunity for KL is 3 full days after the
announced molad. Last opportunity is 14 days 18 hours 22 minutes after the
molad. That's a window of opportunity of a bit more than 11¾ days for KL
each month. That means there will be one or two Motza'Sh opportunities for
KL in any month, slightly more often two than one. For the 7 days after the
molad minhag, the window is only a bit more than 7¾ days, making it very
rare to have more than one Motza"Sh shot at KL.
Lead Tidbit
Microcosm & Symbol
Jewish History is a series of ups and downs for the Jewish People. We have
had our moments and periods of glory and we have gone through unspeakable
low points of existence that appeared to be precursors of our destruction,
G-d forbid.
Parshat B'ha-alo-t'cha seems to have more
than its share of both high and low points of the early history of the new
nation. Kohein Gadol in the Mikdash, lighting the Menora - high.
Sanctification of the Leviyim for Divine Service - high, because firstborns
are no longer fit for that role because of the Golden Calf - low. Korban
Pesach - high. Only KP in the period of the Midbar - low. People who were
TAMEI ask not to be diminished by not bringing Korban Pesach - high. Leaving
Sinai - high and/or low. On the way to Eretz Yisrael and greater fulfillment
as Jews and as a Nation - high; leaving Har HaShem - especially with a
negative attitude - low. Complaining about food, "remembering" the great (?)
food in Egypt - low. Moshe cannot handle the people alone anymore - low. 70
elders - high, sort of. Moshe sort of doubting G-d's ability to feed the
people - low. Miriam speaks... - low. Moshe prays for her and the people
show their respect - high.
And the item from the sedra that can
symbolize this same microcosm that B'ha-alo-t'cha is? The silver trumpets.
The CHATZOTZROT.
They are to be blown on festive occasions, in the Beit HaMikdash. On joyous
occasions... - high. And in time of war, famine, drought, and other times of
calamity, shelo tavo - low. May these trumpets which symbolize the highs and
lows, soon be heard from the Beit HaMikdash, BIMHEIRA B'YAMEINU AMEN - HIGH!
Sedra-Stats
36th of the 54 sedras; 3rd of 10 in B'midbar
Written on 240 lines in a Sefer Torah, ranks 10th
16 Parshiyot; 11 open, 5 closed
One of the parshiyot (a S'TUMA) is separated from the parshiyot before and
after it by more than blank space (as is usual) - namely, backwards NUNs.
Consequently, this parsha is the most isolated of all parshiyot in the
Torah.
136 p'sukim, ranks 11th, 4th in B'midbar
1840 words, ranks 12th, 3rd in B'midbar
7055 letters, ranks 12th, 4th in B'midbar
Mitzvot
5 mitzvot; 3 positives, 2 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). X:Y
is the perek and pasuk from which the mitzva comes.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma
respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the
number of p'sukim in the parsha.
Kohen - First Aliya - 14 p'sukim - 8:1-14
[P> 8:1 (4)] Aharon is instructed to tend the lamps of the Menora.
SDT Rashi explains the connection between
this portion and that of the gifts of the N'SI'IM at the end of Parshat Naso.
Aharon, as leader of the tribe of Levi, was embarrassed that he had not
offered gifts for the dedication of the Mishkan as did the other leaders.
G-d is telling him that his gift - daily service in the Mishkan - is far
greater than the other gifts. Theirs are material and transitory; his is
spiritual and permanent.
The MITZVA to tend and light the Menora
is recorded and counted elsewhere in the Torah. This fact makes the DRASHOT
explaining the connec- tion to Parshat HaN'si'im stand out all the more,
since the P'SHAT is sort of redundant (not quite). Ramban sees in this
portion an allusion to a future generation when Aharon's descendants (the
Hasmoneans) (re)dedicated the Mikdash by lighting the Menora.
If we look at the two topics that flank
Bamidbar 7, we find the two Temple practices that survive until this day (as
opposed to the short-lived nature of the gifts described in chapter 7) -
Birkat Kohanim, still practiced daily as commanded by the Torah, and the
Menora, commemorated by the yearly observance of Chanuka. This perhaps is
part of G-d's message to Aharon.
All-in-all, this opening parsha is a
strong “REMEZ to Chanuka from the Torah”.
The Menora is described again with
specific reference to the wicks (flames) of the lamps facing the "face
(central stalk) of the Menora".
[P> 8:5 (18)] Next G-d commands Moshe to
separate the Leviyim from among the People and to purify them. Ritual
waters, shaving their hair (Rashi explains that as an atonement for the
firstborns whom the Leviyim replaced, they were considered to have a ritual
impurity akin to that of M’TZORA, hence the shaving of all bdily hair as
part of their purification process), cleansing their clothes, and various
sacrifices and ceremonies accomplish this command of "separation of the
Leviyim".
Levi - Second Aliya - 12 p'sukim - 4:38-49
After the above pro- cedures, the Leviyim are qualified to perform their
holy tasks in the Mikdash as aides to the Kohanim. They, instead of the
firstborns of Israel, shall function in the Mikdash.
The Torah explains that the sacred
functions were originally to be performed by firstborns who were sanctified
as a result of their being spared in Egypt. (The special position of the
firstborn actually predates the Egypt experience.) As a result of the sin of
the Golden Calf, the Leviyim, who unilaterally reacted in defense of G-d's
honor, were taken by Him in lieu of the firstborns of all the Tribes.
Moshe, Aharon and the People of Israel
did to/with the Leviyim as Moshe was instructed. After purification, the
Leviyim were to come to the Mishkan to "report for duty".
[S> 8:23 (4)] From age 25 until 50, the
Levi was eligible for Mishkan service. (From 25-30 the Levi studied and
trained for Temple service, at 30 he began serving. Age 50 was the
retirement age for the "carrying chores", but the singing and guarding
functions of the Levi continued beyond that age).
Shlishi - Third Aliya - 14 p'sukim - 9:1-14
[P> 9:1 (8)] G-d spoke to Moshe in the Sinai wilderness during Nissan of the
second year from the Exodus. He commanded (reminded) him to tell the People
to bring the Korban Pesach. The Torah records that on the 14th of Nissan in
the afternoon, the first annual Korban Pesach was indeed brought as was
commanded.
[This Pesach and Pesach Sheni episode
occurred before the counting of the People recorded in the opening portion
of Bamidbar. It was not placed at the beginning of the book because it is
embarrassing to the People of Israel that they (we) only brought this one
Korban Pesach in the entire Wilderness period.]
Then the Torah tells us that there were people who were ritually unclean and
thus unable to participate in the Korban Pesach. They approached Moshe and
complained that it was unfair that they were unable to join in this mitzva
with the rest of the People.
Moshe called upon G-d to answer their
"complaint".
[P> 9:9 (6)] [It is important to
understand that the laws of Pesach Sheni are a part of the original Torah
miSinai. However, they were not revealed to the People until this point.
This is, at least, one view...]
A person who is "tamei" or far away from
the Mikdash and is unable to bring the K.P. shall bring K.P. on the
afternoon of the 14th of Iyar [380, A57 9:11] and eat it that night [381,
A58 9:11] with matza and maror. Nothing of it may be left over for the
morning [382,L119 9:12] and no bone of it may be broken [383,L122 9:12]; all
rules of K.P. apply to this Pesach Sheni (actually there are differences
concerning peripheral details, but the korbanot themselves are the same).
Intentionally not bringing K.P. is punishable by "karet" (excision).
Note: This is potentially confusing; read
carefully:
A person who missed P1 (Korban Pesach on the 14th of Nissan) because he was
TAMEI or “far away” (in other words, the Torah’s two stated “excuses”), is
exempt from KARET even if he intentionally misses P2 (KP on the 14th of Iyar).
A person who missed P1 inadvertently,
because of illness, forgetfulness, accident, and a variety of other reasons
(other than intentional), is not liable for KARET (of course), and is
required to bring P2. If he misses P2 also, inadvertently - no KARET, but
intentionally, he is subject to KARET.
If a person missed P1 intentially, he is
subject to KARET, but if he brings P2, the KARET is removed, so to speak.
However, if he misses P2 (having intentionally missed P1), then he is liable
to KARET, even if he has a good excuse for missing P2.
Another note: Although the Torah mentions
two specific "excuses" for not bringing K.P., anyone who did not bring K.P.
for any reason - including someone who intentionally did not bring it - is
eligible and obligated to bring Pesach Sheni. This Divine “second chance” is
available EVEN to the intentional violator.
The Torah once again emphasizes that there is one law for the born-Jew and
the convert.
Mitzva Watch
• RAMBAM says (seems to say) that a boy or girl who reaches the age of
mitzvot after Pesach but before Pesach Sheni, should preferably not participate
in the first Pesach (as a child) but rather should bring Pesach Sheni (as a
halachic adult). If, however, they were included in (and did eat) Pesach
Rishon, then they do not bring P2.
• A non-Jew who converts between the
Pesachs, would not have been allowed to eat of the first Pesach. He would
bring Pesach Sheni as a (new) Jew. This might be surprising, if one thinks
of P2 as a make-up for P1. Rambam’s point, however, is that P2 is its own
set of mitzvot.
• A woman is obligated on Korban Pesach
(the first one, on the 14th of Nissan), just as a man is obligated. Even
though it is time-related, it is part of the package deal of Pesach mitzvot,
which includes the prohibitions of Chametz, and we are dealing with THE set
of mitzvot at the hub of Jewish life - "everything" is related to Y'tzi'at
Mitzrayim - women are obligated. Pesach Sheni is different. It is more the
"classic" time-related positive mitzva, and women are exempt. However, a
woman who wants to bring P2 (if the conditions for P2 are present, of
course), may do so. But not on Shabbat. That is, on her own or with a group
of women only. But if she is part of a CHABURA that includes a man, then she
can participate in P2 on Shabbat (in which case it is eaten on Motza”Sh).
This is so because an optional korban cannot push aside Shabbat; only a
required one can (the man's P2 is a requirement; the women's is not).
R'vi'i - Fourth Aliya - 19 p'sukim - 9:15-10:10
[S> 9:15 (9)] From the day that the Mishkan was erected, it was covered by a
heavenly Cloud during the day and a fiery cloud at night. Only when the
cloud would lift would the People travel. And when the cloud rested, the
People would camp. It happened that sometimes the People traveled a few
hours after they had camped; some- times they stayed in one place for a
period of days or months or years. By G-d's command the People camped and by
G-d's command the People would travel.
SDT The pasuk (9:18) says: "AL PI HASHEM
(by the word of G-d) the People of Israel shall travel, and by G-d's word
they shall camp." The SHLA"H HAKADOSH writes that this is the source for the
concept that a person should use the phrases Im Yirtzeh HaShem, Baruch
HaShem, B'ezrat HaShem, and the like whenever he speaks of doing something.
Our travels and every activity should also be AL PI HASHEM.
[P> 10:1 (10)] G-d commanded Moshe to
fashion two silver trumpets to be used to assemble the People (or their
leaders) and to signal their movement. The T'KIYA sound on both trumpets was
a call for everyone to gather to Moshe. The T'KIYA on one trumpet was a call
to the leaders of the people. The T'RU'A sound indicated that traveling was
to commence - one T'RU'A for each camp (of three tribes each). Kohanim are
charged with the mitzva of sounding the trumpets when appropriate.
The above-mentioned purposes of the
trumpets applied to the generation of the wilderness only, but the mitzva
for future generations concerning the trumpets is as follows:
When the People enter the Land of Israel,
the trumpets are to be used during times of troubles and on festive
occasions during Temple service [384, A59 10:9,10].
Mitzva Watch
Let's clarify the issue of the applica- bility of the CHATZOTZROT mitzva.
The uses of the Silver Trumpets in the Midbar were for that generation only,
and are therefore not part of the mitzva. (A requirement of a mitzva being
counted among Taryag (the 613) is that it be a command in perpetuity. G-d's
command to No'ach to build the TEIVA is an obvious example of a non-mitzva.
If the CHATZOTZROT were only for Midbar purposes, then they would not consti-
tute a mitzva either. But they do have other functions - functions that the
people are commanded to perform. And this command is forever. Mitzva.
When does the mitzva apply? The blowing of the CHATZOTZROT in the Beit
HaMikdash, to accompany certain korbanot, obviously applies when the Beit
HaMikdash is standing.
What about the blowing during times of
crises? Some authorities hold that the mitzva does not apply in our time -
only at the time of the Mikdash. Some say that this aspect of the mitzva
would apply in our time except that we do not know how to make the
CHATZOTZROT, and therefore we cannot fulfill this mitzva on a
"technicality". Others disagree and hold that the mitzva of blowing in times
of trouble DOES apply and we use CHATZOTZROT made today to the best of our
knowledge and ability.
Rabbi J. David Bleich in his Contem-
porary Halachic Problems mentions a fascinating opinion on this topic.
Rather than Eretz Yisrael per se or the Mikdash being a pre-requisite for
this mitzva (the blowing in times of national crisis aspect of the mitzva),
it is Jewish sovereignty in Eretz Yisrael that activates the mitzva.
Therefore, according to this opinion, we are dealing with a mitzva - maybe
the only one - that reactivated for us in 1948.
May we be privileged to the reactivation
of the full mitzva of CHATZOTZROT, and may we soon hear their happy blasts
in the Beit HaMikdash, BIMHEIRA B'YAMEINU, AMEN.
Chamishi - Fifth Aliya - 24 p'sukim - 10:11-34
[P> 10:11 (18)] On the 20th of Iyar in the year following the Exodus, the
Cloud lifted from the Mishkan. The People of Israel travelled through the
Sinai wilderness and the Cloud rested in the Paran Desert. First in line to
travel was the "flag-camp" of Yehuda consisting of the Tribes of Yehuda,
Yissachar and Zevulun. The Mishkan was dismantled and the Levi-families of
Gershon and M'rari followed with their ladened, covered wagons. Then came
the grouping of Reuven, Shimon and Gad. Then the Levi family of K'hat
carrying the sacred vessels followed. Next came Efrayim, Menashe, Binyamin
followed by the "camp collectors", Dan, Asher and Naftali. (This description
of travel conforms to the simple reading of the text and one of the Talmudic
opinions on the subject.)
[S> 10:29 (6)] Moshe informs his father-in-law Yitro (here called CHOVAV) of
Israel's traveling plans and asks him to come along. Yitro declines the
invitation and returns to his home.
The People travel from Sinai for 3 days,
led by the Aron which was searching for a resting place, so-to-speak. G-d's
Cloud accompanied and protected them.
At this point in the Torah, we are 13 months out of Egypt and neither the
people nor Moshe Rabeinu have done what later caused them to be barred from
entry into Eretz Yisrael. After Moshe talks to Yitro, it was supposed to be
a three-day trip (condensed into one day) to bring us WITH Moshe, into the
Land of Israel. But then we started messing things up.
Shishi - Sixth Aliya - 31 p'sukim - 10:35-11:29
[*S*> 10:35 (2)] The two special p'sukim about the moving and resting of the
Aron are quoted in our davening when the Torah is taken out and returned to
the Ark. In the Torah this 2-pasuk portion is flanked by the letters "nun"
written backwards. This serves to "split the Book of BaMidbar into separate
books". Rashi indicates that this portion does not belong here and the
unusual "scribal parentheses" indicate its abnormal placement.
[P> 11:1 (15)] Next follows another
"black period" in the early history of the Nation - the Complaints. The
People complained and were punished by fire. Moshe pleaded for the people
and G-d stopped the punishing fire. They complained about the Manna and
demanded meat. With great chutzpa, they remembered the fish and other "fine
foods" they ate in Egypt. And they disparaged the wonderful, miraculous
sustenance from G-d. This angered G-d greatly. Even Moshe Rabeinu complained
about G-d's anger with the People and expressed his difficulty in handling
the People alone. Moshe also questioned where he would possibly be able to
get enough meat to satisfy the People's demands.
[P> 11:16 (7)] G-d told Moshe to gather
70 elders who would help ease the burden of leadership. G-d would instill in
them the Divine Insight so that Moshe would not have to lead them alone.
To the People, G-d promised meat (quail)
which would descend in such great quantities for a sustained period of time
(a month) until the People would become "sick of them". Moshe expressed
doubt as to how so many people could be thus fed.
[P> 11:23 (13)] G-d reproaches Moshe for
the doubt. Moshe speaks to the People and gathers the Elders who were given
the gift of prophecy by G-d.
Two of these "new prophets" (Eldad and Medad) remained within the camp and
prophesied amongst the People.
(Commentaries tell us that they
prophesied Moshe's death and Yehoshua's accession to leadership.) Yehoshua,
protective of his mentor Moshe, pleads with Moshe to punish them. Moshe
assures Yehoshua that it is G-d's will that they should prophesy.
About 18 times in the Tanach, it says
"And G-d got angry with..." Yisrael / Bnei Yisrael / His people. When the
People complained about the Manna, etc., the Torah says VAYICHAR AF HASHEM
M'OD, G-d got VERY angry. Why? Kedushat Levi explains that usually when G-d
got angry at the People, Moshe would rise to their defense and pursuade G-d,
so to speak, not to punish them. This time, the Torah says that "and in
Moshe's eyes it was bad". Moshe Rabeinu was more upset with the people than
usual. This "angered" G-d all the more, and Moshe did not defuse G-d’s anger
in the first place.
Sh'vi'i - Seventh Aliya - 23 p'sukim - 11:30-12:16
Moshe and the Elders gather the People. G-d sends the quail, as He has
promised, carried by a Divine wind. The supply is overwhelming. The People
spend day and night collecting the quail. No sooner had they started eating,
then G-d's anger was manifest in a devastating plague that struck the
People. The location became known as Kivrot Ha'ta'a'va, because that is
where the "complainers" were buried.
[P> 12:1 (3)] Miriam speaks critically
against Moshe to Aharon by belittling Moshe's unique stature among prophets
and people.
[S> 12:4 (10)] G-d rebukes them and
clearly states how unique Moshe is among all prophets, past and future.
Miriam is stricken with Tzora'at. Moshe offers a short but eloquent prayer
on behalf of his sister.
[P> 12:14 (3)] The People delay their
travels for the week of Miriam's isolation.
[81 years previously, Miriam had stood by
the Nile protectively watching over her baby brother Moshe in the basket.
Her "reward-in-kind" is this 7-day delay. The Mishna points out that good
deeds are thusly rewarded.]
The People move to the Paran desert.
These last 3 p’sukim are Maftir.
Haftara - 21 p'sukim - Zecharya 2:14-4:7
As if to offset the depressing sequence of events from the sedra, and to
answer the question as to how it is possible for the People of Israel to
rise from the depths of their iniquity, the haftara provides us with the
optimistic prophecies of messianic times, when G-d will once again be
completely in our midst.
The haftara contains Zecharya's vision of the Golden Menora flanked by olive
branches. This serves as an appropriate counterpoint to the description of
the Menora in the Mishkan at the begin- ning of the sedra. The Haftara also
tells about a Kohen Gadol (Yehoshua in the haftara, corresponding to Aharon
in the sedra).
This vision of the Menora was borrowed by
the State of Israel to be the national emblem (not exactly, but close).
Wouldn't it be wonderful if our leaders would heed the words of the prophet
in explaining that vision: "Not by might nor by power, but by My spirit..."
Only when we act properly, which also means differently from other nations,
then will we merit redemption.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 237 • .Laws of Wills and Estates (Intestacy)
I am frequently asked to review wills. People who want their will to conform
both to the land where they are living, and also to halacha. It is not
difficult to reconcile the two. This lesson begins a series of lessons
discussing how property is divided up when a person dies. These lessons are
not intended to render legal advice. Please consult your attorney for legal
advice. These lessons are intended to show the reader how halacha handles
the problems involved in transferring assets from one generation to another.
Also, I intend to write these lessons without using “legalise”.
When I was practicing law in New York
City, my firm, Quint, Marx and Chill did a fair amount of estate work. When
someone died in New York County (Manhattan), a file had to be opened in the
Surrogates (Probate) Court. The petition to the court was filed, a fee was
paid and the file was assigned a number. If the person who died left a will
, the file received a number beginning with the letter “P”, such as P425)
The letter “P” indicated it was a probate file, that is, the decedent (the
person who died) left a will. If the person died without leaving a will, the
number received was preceded by the letter “A”, such as A426. The letter “A”
indicated the file was an administration file, meaning that the decedent
left no will. If I recall correctly, (its been over 20 years since I have
been in the Surrogate’s Court), the numbers beginning with P and those
beginning with A were almost even. This shows that only about half of the
people who died in Manhattan had wills and about half died without leaving a
will. If a person dies without leaving a Will, it is stated that he died
intestate, without a will.
This is the first of a series of lessons
devoted to the laws of inheritance of a person who died intestate, that is,
he died without a will disposing of his assets, neither did he make a gift
causa mortis before he died disposing of his assets.
What is a gift causa mortis? It is
something that the halacha recognizes, it is a gift made in contemplation of
death. When a person is on his death bed he wants to spend as much time in
thinking of his Maker and preparing to meet his Maker. Assume this dying
person did not have a will, and there is no time nor a person who can write
a will. This dying man can make an oral declaration of how he wants to
dispose of his assets, and in halacha, this declaration is given full force
and effect. See lessons 204 to 208.
The person who dies intestate, without a
will (the "decedent") is designated as "Reuven." Ordinarily; the assets of a
dece- dent who dies intestate are disposed of as set forth by the secular
civil intestate statutes of the jurisdiction (place) where the decedent
dies. However, the surviving heirs of the decedent can agree to divide the
assets of the decedent according to the laws of intestacy as stated in
halacha. In many Orthodox circles, such agreements are not infrequent; most
importantly; many Orthodox people write their wills to conform to the laws
of these lessons as if they died intestate (without a will) under the
halacha system, or at least try to approximate these laws in their wills.
The laws of distribution of assets of the
decedent upon his death are based upon the Torah command found in Numbers
27:6-11 dealing with the laws of intestacy and Deuteronomy 21:15-17 dealing
with the laws of primogeniture (the laws of a firstborn son). I could set
forth these verses here but I suggest that the reader take out his copy of
the Chumash especially one with a good English translation and mark these
passages so that they will be easy to find when discussing this lesson and
following lessons (or photocopy these verses to have handy.)
As is seen from these verses, if there
are female heirs and male heirs on the same level of kinship, the males
inherit and the females do not. Lacking males or their descendants to the
end of the line, the distribution is made to females on the same level of
kinship. The effects of this principle are certainly ameliorated by the
decrees of the Rabbis in the Talmud regarding obligations of the estate and
the male heirs toward the widow and the daughters of the decedent.
Obligations of the heirs to the widow
and daughters of the decedent
The widow is entitled to be maintained by the heirs of her deceased husband
out of the property that they inherited from her husband. She is entitled to
food, clothing, and shelter. She may continue to reside in the family
residence occupied by her late husband and has the services of all household
employees such as maids and chauffeurs that she had before he died. All of
these things are to be provided in keeping with her station or her husband's
station, whichever is higher. If the widow becomes ill, she can obtain
unlimited medical treatment from the estate; if she requires limited medical
treatment, she must pay for it by herself from her kethuba. If she dies, the
husband's heirs must provide for her burial. All income from the property
that she brought into the marriage belongs to her. All of these are provided
to her until the earliest of three happenings: (1) her death; (2) her
remarriage; (3) her claiming her kethuba.
Upon the death of a father, a fund is
taken from his estate to provide his daughters with a livelihood, according
to his station in the community; If there is no way for Beth Din to know how
much he would have given, each daughter receives 10% of the estate. In
practice, the first daughter to get married gets 10% of the
estate, the next daughter gets 10 percent of the remainder of the estate,
and so on. Otherwise, if there were ten daughters, there would be nothing
left for the sons; and if there were eleven daughters, the last daughter to
get married would get nothing. The estate is also responsible for the
maintenance of the daughters until they reach their legal majority at the
age of 12 years, 6 months, and 1 day or become betrothed, whichever is
sooner. The maintenance includes food, clothing, and shelter.
Beth Din always has the right to see that
the widow and daughters are adequately provided for out of the estate. If
there are not sufficient assets in the estate to provide for both the widow
and the daughters, the rights of the widow have priority.
The subject matter of this lesson is more
fully discussed in volume VIII chapters 273 of A Restatement of Rabbinic
Civil Law by E. Quint. Copies of all volumes can be purchased via email:
orders@gefenpublishing.com and via website: www.israelbooks.com and 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
Laws of Gifts
Rav Natan of Breslav begins his discussion of the laws of gifts with a
surprising question: why are gifts appropriate at all? While we may not find
anything unusual or objectionable in the practice of giving gifts, Rav
Natan’s approach to Chasidut reveals two seeming paradoxes in this practice.
We will discuss one this week, and the second IYH next week.
Rav Natan's first difficulty with gifts
is understandable in light of his general approach to monetary laws. Rav
Natan, based on his teacher Rav Nachman of Breslav, views property as a
unique expression of Divine providence, in which HaShem carefully allocates
the world's assets according to each individual's special ability to perfect
himself and serve the Creator. In this approach, theft is abhorrent because
it interferes with HaShem's will and His plan for human perfection. Stealing
a person’s property is like stealing a bit of his soul!
Given this approach, it would seem to
follow that giving a gift voluntarily is no better than stealing. After all,
when all is said and done the gift has been willfully removed from the
control of the owner and given to the recipient!
This question does not arise primarily
regarding the giving of charity to the poor. Rav Natan makes it clear in
many places that one of the best ways in which we can use our possessions to
perfect ourselves and to do G^d's will is precisely by emulating His ways
and providing for the needs of the deprived. Rav Natan’s main focus is a
gift between equals. (In this context it is noteworthy that Rambam, cited by
the Shulchan Arukh, considers a gift among the highest kinds of tzedaka
because it doesn't carry the condescension of a charitable donation. The
inherent nature of a gift is a friendly gesture among equals. See SA YD
249:6.)
Another way we use our possession’s in
Divine service is of course by spending money on our own mitzvot: buying the
four species, paying tuition for Torah studies, and so on.
Beyond these specific mitzva-uses of
money, to give charity or to perform personal commandments, the main way in
which we can use our possessions to perfect ourselves is to use them to
increase our appreciation of Divine beneficence through the enjoyment of
material enjoyments which are uniquely suited to our character and spiritual
level. We mentioned in a previous column that Rav Natan explains the
after-blessing “borei nefashot” said on most foods as follows: we thank
HaShem for creating “many spirits and their deficiencies” – our spirits have
deficiencies which are filled by the delight of eating certain foods. Our
money provides the opportunity for sanctified and fulfilling engagement in
the world.
Rav Natan’s answer to his paradox is that
a gift to a person who is not needy also fills this purpose. When we give a
gift, the recipient generally requites with thanks and sincere friendship,
which are a source of gratification and fulfillment for the giver. This
sense of fulfillment is in many ways parallel to that attained by pleasures
such as eating, and in fact is even greater because it is human fulfillment.
Of course Rav Natan never strays from the
main point of his book, to explain the inner meaning of the law. He points
out that his approach explains why many ambiguities in a sales contract are
interpreted in favor of the seller but in a gift contract are interpreted in
favor of the recipient. (One example is SA CM 214:9.) Since the entire
purpose of a gift is to show magnanimity, it is logical that the giver has
an attitude of generosity and excess, unlike a seller who is trying to
maximize his advantage.
[Note that a gratuitous disposal of our
property would still be a grave crime according to Rav Natan, since it
depletes the giver’s property without strengthening his friendships. This
accords with our explanation of the prohibition on gratuitous destruction,
“bal tashchit”, as we presented it in a previous column.]
“Meaning in Mitzvot” is undergoing
intensive editing, and BE"H and the help of loyal supporters, we hope to
have the book out soon. If you would be interested in helping with
publication, please contact Rabbi Meir about making a dedication or
subscription (advance purchase): 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
TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA,
JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
Curing the Water of Jericho - On Being a Jewish Prophet, part 9 [Melachim
Bet 2:19-25]
Throughout the pages of the Tanach we have witnessed miracles for the
military success of Israel, as when the sun stood still at Giveon to allow
Joshua to finish his war with the kings of Canaan. There have been
miraculous events to show that Hashem is G-d like when Solomon consecrated
the Temple and fire came down from heaven or when Eliyahu challenged the
priests of Baal on Carmel. However, it is with Elisha that we get, for the
first time since the days of Moshe, miracles simply for the purpose of
helping people in their material needs. The very first of his miracles is
the curing of the waters of Jericho.
Elisha came to Jericho straight from the
Jordan, scene of Elyahu’s ascent to heaven. The people came to meet him,
telling him that whilst Jericho was a beautiful and pleasant city, its
waters were bad, bitter and unpleasant, till the land caused people to die
at an early age [lit. miscarried]. “How then could they call it a pleasant
place to live? Adam HaRishon decreed that every inhabitable place on earth
should be inhabited, so Hashem gave every place a charm or beauty in the
eyes of some people so that they would desire to live there “(Rashi and
Maharsha on Sotah 47a).
Now to this day, the spring of Jericho
waters the whole of this fertile oasis making it the city of palms, orchards
and plenty and so it had been when Israel entered the Land. Yet the sins of
man had perverted nature and they were to be punished. When Hiel rebuilt
Jericho, despite the Cherem of Yehoshua against such building after his
destruction of the city, all his sons had died. Then Achav had argued that
their death, like all the events in the affairs of Mankind, were mere
accidents but definitely not the reward or punishment of G-d as revealed
through His prophets. So Eliyahu had brought the drought and subse- quently
rain to prove that these were only from G-d, not merely the workings of
nature. Later, Eliyahu renewed the herem on Yericho, so that the waters were
cursed and the inhabi- tants started to die prematurely (Radak and Abarbanel).
“Elisha said, give me a new jug and put
salt in it. He went to the source of the water [Ma’yan Elisha as we know it]
and threw the salt there”(verses 20-21); and the waters were cured. Both the
bad waters and the cure were answers once again to the evil wrought by the
builders of Yericho; to Achav’s ideology, albeit given in the reign of his
son.
Normally, salt causes brackishness and
bad water, but here the salt made the water sweet, pure and good. This
miracle calls to mind the one brought about at Mara by Moshe (Sh'mot
15:23-26), when his casting a bitter tree into waters unfit to drink,
similarly changed them into good and pure waters.
In that case the miracle is preceded by
Moshe’s splitting of the Red Sea, while the miracle performed by Elisha, is
preceded by his splitting of the Jordan.
“Rabbi Shimon ben Gamliel said: See how different are the ways of Hashem
from those of Man. With them, sweet cures that which is bitter but with Him,
the bitter sweetens bitter” (Yalkut Shimoni). Rashi, following the Mid-
rashim, calls Mara, ‘a miracle within a miracle’; the usual understanding
being that of a doubly powerful miracle. However, perhaps the idea of a
miracle within a miracle teaches us the real significance of all miracles.
To simply understand G-d’s miracles as showing that He is more powerful that
the forces of nature, is simply saying that our G-d is more powerful than
any other. What really is demonstrated by miracles is that these forces
never have either power or existence of their own but are all servants and
creations of Hashem. Therefore, they are simply doing His commands, both
when they follow the normal ways He determined for them and also when they
are made to follow His new instructions.
Elisha’s miracle is followed by a story
that Chazal saw as referring to two social sins [verses 23-25]. The first
lay at the door of the people of Yericho. “One who does not accompany
another to bid farewell, causes blood-shed. [The obligation to accompany a
departing guest is codified in halakha] We see this from the people of
Yericho; they should have accompanied Elisha in a farewell gesture, instead
we read ‘he went up to Bet El [from Yericho] alone… and the two bears came
and killed 42 children’” (Sotah 46b). These bears came, although there is no
evidence of bears in that part of the country at that time, when people
mocked Elisha because of his baldness in contrast to Eliyahu who is
described as being a hairy man. By their insult they implied that Elisha was
an inferior prophet, thus actually mocking G-d Himself who had sent him.
Although the text refers to them as
children, this could not be a reference to their ages, since children are
not liable halakhically at that age. Our sages see this as referring to
their spiritual and religious level, seeing them as empty of any moral or
religious beliefs, but primarily as lacking in faith in G-d. Their anger at
Elisha flowed from the loss of their livelihood as water carriers for
Yericho; now that he had cured the water there was no longer any need for
them to bring water from elsewhere. They lacked the faith in G-d to provide
for them. “To earn our livelihood be’emunah, in faith, does not mean
primarily to earn it honestly. In addition it means to have faith that He
provides for all our needs” (Arukh Hashulchan, Orech Haim, section 56).
This is the 39th installment in Dr. Tamari’s series
on “Tanach and its messages for our times”
MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] Shavuot Report
[7] Torah from Nature
[8] From the desk of the director
[1] 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, headed by Rav
Yosef Carmel and Rav Moshe Ehrenreich, 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 Why is the mitzva of Zechirat Yetziat
Mitzrayim (=ZYM) (to mention (twice) daily the Exodus from Egypt) not
counted in the 613 mitzvot? Also, even if it is a time-based mitzva, why
aren’t women obligated to fulfill it, as women are obligated in mitzvot that
commemorate miracles they were involved in (af hein hayu b’oto hanes (=AHHBH))?
A One of your questions is at the center
of much rabbinic discussion, whereas the other is apparently not. But both
are good questions and may even help answer each other. We will start,
though, with a look to see if all of your assumptions are correct.
The gemara (Berachot 21a) treats ZYM as a
mitzva from the Torah, and the Mishna (ibid. 12b) brings a pasuk for it: “in
order that you should remember the day that you left Egypt all of the days
of your life” (Devarim 16:3). We also seem to accept Ben Zoma’s opinion
(ibid.) that we must fulfill this mitzva both day and night (Rambam Kri'at
Shema 1:3). Therefore, the Magen Avraham (70:1) says that since ZYM is a
Torah law that applies every day, at any time of day, it is not time-based,
and women are obligated in it. Shaagat Aryeh (12) responds that there are
two different obligations, of the day and of the night, and each one is
time-based. Therefore, women are exempt from each. Mishna Berura (70:2)
brings both opinions, but the minhag seems to be that women are exempt (see
Ishei Yisrael 7:13).
So, if ZYM is from the Torah, why is it
not listed in the 613 mitzvot? (The Semak does count it (#110), but most do
not). Several explanations are given. The Ohr Sameiach (on Rambam, ibid.)
suggests that ZYM, as an independent mitzva (as opposed to a desired result
of the performance of other mitzvot), may be only rabbinic. The indications
that it is from the Torah can be explained by the fact that it is evident
from the Torah that Hashem is interested that we remember the Exodus.
Therefore, Chazal treated the daily practice to do so explicitly as if it
were Torah law. Similarly, the Tzelach (Berachot 12b) says that the Torah
source brought is authentic, but since it is not written in the form of a
command, it is not counted. We will suffice with one more explanation which
will help deal with your other points, as well. The Beit Yitzchak (OC 12)
says that the Rambam viewed ZYM, not as an independent mitzva, but as
something we are to do along with the mitzva of Kri'at Shema. Therefore, he
adds, since women are exempt from Kri'at Shema, they are exempt from the
addendum of ZYM.
Now to the question that women should be
obligated because of their involve- ment in the miracles of the Exodus. The
gemara does bring this logic in a few places, including the four cups of
wine on seder night, because women were involved in the Exodus (Pesachim
108). However, we did not find that those who discuss the obligation or
exemption of women in ZYM deal with this factor. One can give some technical
answers. One is that Tosafot (Pesachim 108) brings an opinion that AHHBH is
said only by rabbinic commandments, not by Torah ones (see Maharil 94,
regarding women’s exemption from the mitzva of sukka).
However, the following fundamental
approach seems to work better. The Minchat Chinuch (#21) deals with the
technical element of why we need a mitzva of discussing Yetziat Mitzrayim on
seder night if we anyway mention it every night. However, conceptually there
is a major difference. On seder night, the focus of the mitzva is to praise
Hashem for the miracles that saved us years ago at that time of year. During
the rest of the year, it is primarily a matter of stating fundamental
beliefs, that the Lord who did miracles and redeemed us is One whom we
should believe in and obey (see Shiurim L’zecher Abba Mari, I:1). For that
reason, we perform the mitzva by mentioning the Exodus along with other
principles of faith contained in Kri'at Shema. In that context, one’s
involvement in the miracles, which mandates praise, is not the critical
point.
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 info@eretzhemdah.org
with the message: Subscribe/English (for the english version) or Subscribe/Hebrew(for
the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is
partially funded by the Jewish Agency for Israel
[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
A man with a riding whip came to R' Abele of Posvil and asked, "Rebbe, may a
kohein take a divorced woman?"
The Rabbi looked at him and said, "Yes, he may".
Everyone present was astonished. The Torah itself forbids a kohein from
marrying a divorcee.
"This man, who is a kohein, is a coachman", said R' Abele.
"He drives people in his coach from one place to another, and he is
unlearned. Somewhere, he had heard that a kohein may not take a divorced
woman. He thus came to ask me whether it is permitted for him to take a
divorced woman in his coach"
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of
Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and" Wisdom and
Wit" — available at your local Jewish bookstore (or should be).
[3] Candle by Day
We must make our lives relevant to our souls. - From A Candle by Day by
Rabbi Shraga Silverstein
[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
As we get into the summer season, it is important to reiterate the warning
to drink a lot of water to avoid dehydration. The common term in Hebrew for
this highly undesirable condition is HITYABSHUT. But according to HaAca
demiya, the "proper" Hebrew word is TZICHAYON
On a different note (no connection)...the "proper" word for supermarket is
not "super", but rather MARKOL
[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The story of Pesach Sheni gives us a fascinating insight into the behavior
of the Jewish people in the desert. Those who had failed to bring the
Paschal lamb on time came to Moshe, saying, “We are defiled by a human
corpse; why should we be diminished (lama nigara)?” What prompted these
people to demand making up what they had missed? What does “lama nigara”,
“why should we be diminished”, mean?
This phrase is used once again by the
daughters of Tzelafchad: “Why should the name of our father be diminished
(lama yigara) from among his family?”
(B'midbar 27:3). I once heard in the name
of Rav Chaim Yaakov Goldvicht z”l that the two stories are related. In
Parshat Pinchas the Torah traces the ancestry of the daughters of Tzelafchad
to Yosef Hatzadik, their great great grandfather. Yosef showed initiative as
he remained a Tzadik in a hard environment of Galut - never missing a chance
to strengthen his connection to the Jewish people and mitzvot. This is the
behavior that the daughters of Tzelafchad modeled. Just because there are no
boys in the family, they should not have to lose their father’s inheritance
in Eretz Israel.
That same initiative is evident in our
parsha. The Talmud (Succa 25b) cites an opinion that the people who missed
the original Pesach had become defiled as a result of carrying Yosef’s
coffin – the same Yosef who had showed initiative to remain totally
connected to his tradition in the environment of Egypt, the same Yosef who
never gave up on being buried in Eretz Yisrael. This is the Yosef that they
modeled when they asked Moshe for a second chance to bring the Paschal
offering. They refused to give up on a chance to connect with God and the
Jewish people.
We too must learn from this initiative
and not be lax to let others do in our place what we can do by ourselves.
Rabbi Chanoch Yeres, Rav of Beit Yisrael
shulYemin Moshe, 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
[6] Shavuot Report
It began with candle lighting and a brief review of the differences between
candle lighting for Yom Tov and Shabbat. Mincha was followed by a mini-shiur
in Mishna, Masechet Shavuot - more than a play on words, the idea of oaths
is part of Matan Torah, as G-d and the people of Israel took mutual oaths of
commitment to each other.Maariv was followed by a dairy dinner which
included milk and honey, both literally and figuratively in the form of
Divrei Torah and oral Torah Tidbits. The festive meal was followed by
shiurim at 10:30, 11:30, 12:30, 1:30, and 2:30. At 3:30am many people who
had enjoyed a shiur or two or five, walked to the Old City, while many
others stayed for another shiur and a beautiful sunrise davening, including
the reading of Megilat Ruth from a "klaf", allowing us to say the brachot.
Several people expressed their feelings that this was the best Shavuot-morning
davening they had ever had. Kiddush at 7:30am topped off a wonderful and
meaningful Shavuot experience at the Israel Center.
[7] MA RABU MAASECHA HASHEM...
Butterfly
And you thought we only write about mammals.
Butterflies and moths are a group of insects called Lepidoptera. Like all
insects, they have a head, thorax, abdomen, two antennae, and six legs.
Additionally, they have four wings that are almost always covered by colored
scales, and a coiled proboscis for drinking liquids... There are over 20,000
species of butterflies and perhaps 200,000 species of moths (there are a
little over 4000 species of mam- mals)... Butterflies are mostly brightly
colored day-flying insects with long clubbed antennae and most moths fly at
night and lack clubs at the end of their antennae... butterflies are "fancy
moths"... The colors of butterfly wings... often used in courtship... to
warn birds or other predators that a particular butterfly is bad-tasting...
certain color patterns may help the butterfly or moth blend into its
background and be protected from birds or other would-be predators by
"background resemblance." Butterflies range in size from a tiny 3mm, the
Pygmy Blue (about large enough to cover two letters of the words you are now
reading), weighing a few milligrams, to a huge almost 30cm, the Queen
Victoria Birdwing (just enough to cover the two- page spread you are looking
at now) and weighing about the same as half a sheet of TT-size paper.
Butterflies have a life expectancy that ranges from a few days to almost a
year, for the adult stage, greatly differing from species to species...
Butterflies mostly drink flower nectar, but they are not particularly good
pollinators... Caterpillars eat much more than their adult buttterfly form
does... Butterflies can smell with their feet and thus can determine what
leaves to lay their eggs on...
[8] Divrei Menachem
Parshat Beha’alotcha opens with Moshe being commanded to address Aharon
HaKohein in the matter of how Aharon, singularly, should light the Menora in
the Mishkan. The rabbis ask why, of all the rituals that the Kohein Gadol
was to observe, the kindling of the Menora was especially singled out.
According to most opinions, this special
task was in the nature of a consolation, Aharon having been left out of the
preceding accounts of the offerings of the tribal leaders. Ramban indicates
that Aharon’s attention to the lights alludes to the miracle of Chanuka, the
rededication of the Temple, which would take place centuries later.
In other words, G-d is telling Aharon
that his role was greater than that of the other leaders. For his direct
descendants would one day save the nation in their zeal to relight the
Menora. Moreover, while the offerings of the tribal leaders were impressive,
they were but temporary. Aharon’s contribution would be eternal.
Ohr HaChaim notes that the process of preparing the lamps of the Menora was
an action that had to be repeated every day. So, while G-d, “renews the acts
of Creation every day” (morning prayers), it seems that Man mirrors that
concept by building a new Menora every day.
Shabbat Shalom Menachem Persoff
SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman
intended to increase the knowledge, interest,and anticipation of the reader,
thereby hasteningthe realization of our hopes and prayers for the rebuilding
of Jerusalem and the Beit HaMikdash.
Korbanics at a Glance (3)
A partial list of Olot (burnt offerings) include the following: 1. The daily
obligatory community Korbanot – the Temidim - offered in the Mikdash every
morning and afternoon. In addition, other community Olot were brought on
Shabbat, Rosh Chodesh, the Shalosh Regalim, Rosh Hashana, and Yom Kippur.2.
An Israelite was required to bring Olot (Re'iya) during the Shalosh Regalim
(Devarim 16:16). 3. The parturient "on the completion of her days of purity"
brought an Olah (Vayikra 12:6). 4. One of the three Korbanot brought by the
Nazir when he completed his period of Naziriteship (Bamidbar 6:14) and when
he became impure (Bamidbar 6:9-12). 5. One of the three Korbanot brought by
the Metzora, (‘leper’) in the process of completing his purification rites (Vayikra
14:31). 6. A proselyte was required to bring an Olah (Bamidbar 15:14). After
the Churban, this requirement lapsed. 7. When there were no other Korbanot
being offered, communal Olot were brought at public expense, so the "Mizbei'ach
would not remain ‘idle' (Shevu'ot 12b). 8. There are provisions in the Torah
for a number of very rare Olot. Our sources do not even mention if these
exotic Korbanot were ever actually offered.
A Yisrael could bring an Olah if he had
an opportunity to observe a Mitzvat Asei and inadvertently neglected to do
so, e.g. he forgot to eat Matza on Pesach eve. If the Yisrael violated a
Mitzvat Lo Ta'aseh, e.g. “You shall not rob” (Vayikra 19:13) and ‘balanced’
his transgression by observing the corresponding Mitzvat Asei, e.g. “And you
shall restore the stolen goods…” (Vayikra 5:23). A Yisrael could bring an
Olah if he "thought forbidden thoughts”, e.g. apostasy or idol worship (Vayikra
Rabba, Tzav 7:3). The bringing of an Olah was not obligatory for sins of
omission; atonement could be effected by repentance alone, nevertheless…. If
the Ba’al HaKorban deemed the Olah as part of his atonement process, he
confessed his transgression; if not, he recited words of praise and
blessing.
Since the Olah fell into the category of
Kodshei Kodashim, sacrifices of a higher level of sanctity, the sacrificial
animal was slaughtered north of the Mizbei'ach. Communal Korbanot were
slaughtered by Kohanim; ideally a private Korban was slaughtered by the
Ba'al HaKorban. Kabalat HaDam - receiving the blood, Holacha, conveying the
blood to the Mizbei'ach in a Kli Shareit (a Mikdash "service vessel"), and
Zerikat HaDam, the proper blood application on the Mizbei'ach, were valid
only when performed by a Kohein. The correct completion of Zerikat HaDam,
together with sincere repentance, effectuated the atonement (Vayikra 17:11,
Yoma 5a). (There are rare cases when Korbanot were valid even if Zerikat
HaDam was only partially completed but these uncommon exceptions do not
modify the general rule. Sometimes a Korban could even be valid if the
Netachim, the dismembered parts of the sacrificial animal, were not burnt on
the Mizbei'ach e.g. the Netachim became ritually impure after the Kohein
performed Zerikat HaDam. What validated the Korban was the correct Zerikat
HaDam.) Approaching the northeastern corner of the Mizbei'ach, the Kohein
tossed the blood in such a way that some splattered on the northern side and
some on the eastern side. The Kohein then proceeded to the southwest corner
and tossed blood against the southwest corner of the Mizbei'ach, some blood
splattered on the southern side and some on the western side. Blood
remaining in the Kli Shareit was poured into the southern of the two holes
located at the southwest corner of the base platform of the Mizbei'ach (Tamid
4:1). The slaughtered animal was then flayed, dismembered, and thoroughly
washed down before being salted and consigned to the Mizbei'ach flames.
However before casting the Netachim onto the fire, the Kohanim removed the
sciatic nerve and threw it onto the pile of ashes located in the middle of
the Mizbei'ach (Hulin 90b). Nesachim, fine flour mixed with oil and a
measure of wine always accompanied an Olah.
Regarded as Kodshei Kodashim, the Asham
(the guilt offering), was offered only in six specific circumstances: 1.
Asham Me'ilot ram was brought when a person inadvertently misappropriated
Mikdash property for personal use (Vayikra 5:15). 2. Asham Gezei- lot ram
was brought by someone who admitted that he previously had sworn falsely
when he denied stealing or embezzling (Vayikra 5: 20-26). 3. Asham Metzora
was one of the three Korbanot which comprised the final purification rites
of the 'leper'. The only Asham accompanied by Nesachim, the Asham Metzora
was also unique among all Korbanot in that two Kohanim received the blood.
One Kohein received the blood of the sacrificial lamb in a Kli Shareit and
conveyed the blood to the Mizbei'ach. The other Kohein received the blood in
his cupped right hand and applied this blood to the right ear, right thumb
and right big toe of the Metzora as part of the atonement and purification
process (Vayikra 14: 13,14). 4. When a ‘Canaanite’ maidservant belonging
jointly to two masters was freed by one of them, she entered a state of
being half slave and half free. If such a maidservant was betrothed to a
Hebrew slave and then was violated, the guilty party was obligated to bring
a ram as an Asham Shifcha Charufa (Vayikra 19: 20–22). 5. The lamb of the
Asham Nazir was one of the three requisite Korbanot required to atone for
the ritual contamination of the Nazir (Bamidbar 6: 9-12). 6. If a Yisrael
was in doubt whether he should bring a Chatat, a sin offering or not, he
brought a ram as an Asham Talui. If he subsequently found out that he had
indeed sinned, he brought the mandatory Chatat (Vayikra 5: 17-19). The
preparations and the Zerikat HaDam of the Asham were the same as those of
the Olah, but, like the Chatat, some of the meat was eaten by the Kohanim as
part as the atonement process (Vayikra 7:1–7). Kodshei Kodashim could also
be eaten by Kohanim who, because of disqualifying physical disabilities,
were not permitted to participate in the Avoda (Zebachim 12:1).
Shalmei Tzibbur (two male sheep), offered
as congregational peace offerings on Shavu’ot, were the only Shelamim
considered Kodshei Kodashim. Zerikat HaDam of all Shelamim, public and
private, was similar to that of the Olah and Asham. Kohanim ate the meat of
the Shalmei Tzibbur within the Azara (Zevachim 5:5). Private Shelamim – the
"peace offering" fell into the category of Kodashim Kalim - sacrifices of a
lower level of sanctity - and therefore were slaughtered anywhere in the
Azara. It was said that "Shelamim brought peace to the world because (unique
among Korbanot) the Mizbei'ach, Kohanim and the Ba’al HaKorban all received
their share." Always accompanied by Nesachim, Shelamim were brought to
convey joy and thanksgiving. The Kohanim received the breast and the right
hind thigh and the rest of the meat was eaten by the Ba’al Hakorban, his
family and guests in a festive banquet within the boundaries of Jerusalem in
a state of purity. The sacrificial animals were cattle, sheep or goats of
either sex (Vayikra 3). <to be continued>
Catriel is in the process of writing a
book: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through
the Temple and the Divine Service
Towards Better Davening and Torah Reading
More of our ongoing review of past lessons, based on words in this week's
sedra and in davening...
EIM LAMASORET (which is part of EIM LAMIKRA HASHALEIM) lists ten words from
the sedra that areVAV-switched from past to future and that means the accent
goes from MIL'EIL (next to last syllable) to MILRA (last syllable). And THAT
means that a Two of them are in the first pasuk of SHEINI (8:25). misplaced
accent changes the meaning of the word. v'ti-har-TA... v'hei-naf-TA (from
ti-HAR-ta, hei-NAF- ta). Besides Torah reading, we have this word-form to
watch out for in davening. As we've pointed out in the past, there are more
than a few of these VAV- words in the SH'MA. v'a-hav-TA, v'di-bar-TA, and
others. On the other hand, some of the VAV-switched tenses words in SH'MA
are NOT in the same category of warning. v'shi-nan-TAM (l'va-NE-cha), for
example, is also accented on the last syllable, but so is its past tense
form without the VAV. The word is NOT shi-NAN-tam that became v'shi-nan-TAM
because of the tense-switching VAV. In this case, if a person says v'shi-NAN-tam,
he's just wrong, but he hasn't changed the meaning of the word. The mistake,
therefore, is less serious.
V'SHI'NANTUM L'VANECHA V'DI'BARTA BAM...
Of course, all words should be pronounced
correctly, and the accent should be placed on the correct syllable, but for
practical purposes, we should know what misaccents change the meaning of the
words - these come close to invalidating the SH'MA or Torah reading.
(Invalidating is a harsh word, but some sources suggest as much.)
ASAFSUF • V'HA-SAF-SUF
ASAFSUF is the EIREV RAV, the Egyptians that came out of Egypt with the
Jews. The only appearance of the word is in this week's sedra (11:4), see
above. The word is prefixed with a VAV and HEI. Read it. Again. It is
V'HA-SAF-SUF. Silent ALEF.
Parsha Pix
Menora from beginning of the sedra.
Lamb labeled 2 is for Pesach Sheni.
Above the lamb is a PPP.
Jeans, a.k.a. Levy's for the Leviyim.
Silver trumpets.
2nd row,"reading" right to left, you have: when the cloud lifts, that is a
sign to travel. Hence the green light.
The next row pictures the result of the Cloud's lifting and the go-ahead for
traveling:
The four flag-camps are marching in the direction of the arrow.
Lower-left is an Aron Kodesh.
Refer to the NUN-bracketed p'sukim.
Smiling watermelon refers to Bamidbar 11:5. Quail.
Snowflake is a reminder of Miriam's punishment for Lashon HaRa.
The eyes are Yitro. That’s what Moshe wanted him to be for us on our
journeys.
That leaves 3 elements that are visual TTriddles. Add those to the verbal
TTriddles.
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
alsopresentedforcall-insolutiononTorahTidbitsAudio(Arutz-7,Thursdaynight).Thebest
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 issue’s (NASO) TTriddles:
[1] He did it to Shabbat & he did it to the Mishkan
[2] 236 + one thru twelve
[3] take, send, say, say, give
[4] Aramaically appropriate to follow Shavuot
[5] The two who were specially blessed
[6] Two in the sedra with a drink restriction
[7] A is a subset of C, B is a subset of C, A-B=20
[8] & [9] plus the Kohein Gadol's modified breastplate
And the envelope, please...
[1] VAYKADEISH OTO, and He (or he) sanctified it, appears only twice in
Tanach. He, with an uppercase H, sanctified Shabbat and he, Moshe Rabeinu
sanctified the Mishkan (as in Parshat Naso).
[2] The12-times repeated set of p’sukim describing the gifts of the Nesi’im.
Aside from the number of the day (that’s the + one thru twelve), all other
numbers in the parsha add up to 236. 1 silver bowl weighing 130 (shekels), 1
silver vessel weighing 70 shekels, both (that’s another 2) filled... 1 gold
incense vessel weighing 10 (shekels) filled with incense (215), 1 par, 1
ayil, 1 lamb, 1 goat, 2 oxen, 5 rams, 5 male goats, 5 lambs (21 animals),
for a total of 236.
[3] TZAV ET B’NEI YISRA’EL, command the children of Israel - this specific
phrase occurs only 5 times in Tanach (1 in Vayikra, 4 in B’midbar). take
pure olive oil, send certain TAMEI out, say to them (about the daily
sacrifices), say to them (about the boundaries of Eretz Yisrael), give the
Leviyim cities...
[4] Targum for NASO is KABIL, take (the census). The word reminds one of
KABBALAT HATORAH.
[5] VAYIVAR’CHEIHU HASHEM. And G-d blessed him. This phrase (exactly as is)
appears only twice in Tanach. Yitzchak Avinu and Shimshon HaGibor (as in the
haftara of Naso) are the two thus blessed.
[6] The Nazir is the obvious first answer. The kohen about to bless the
people is the other one with a wine-drinking restriction. Less obvious.
[7] C = Leviyim. A is the family of Kehat, males from one month and up. This
is a subset of all Leviyim. B is the workforce of Leviyim (total of the
three family units), from 30-50 years old, males. A’s total was 8600. B’s
total was 8580. A-B = 20.
[8] The kohen gadol in the ParshaPix has two symbols on his breastplate. P
is “P Aharon”, lit. the mouth of Aharon. By Aharon’s instructions, shall the
work of the Leviyim be done...
[9] The other symbol is a KAMATZ, as in V’KAMATZ HAKOHEN... appears twice in
the sedra. It refers to the kohen's scooping from the SOTAH’s offering...
This week's TTriddles:
[1] Machanayim, Gilgal, and...?
[2] Thrice in the sedra - mineral; twice in Navi - animal
[3] He did it for the 13 and the 70
[4] The T'midim, 4KP, and what?
[5] Technically, it's 7057
[6] three, four, six, seven, eight, nine, eleven, twelve, and the teens
[7] The single bond of Pesach Sheni and Menachot & Nesachim
[8] Three elements from the Parsha Pix
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Tiyul to theAncient Aqueducts to Jerusalem that supplied water to the Temple
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* Inbal, Jerusalem, valid June 4-5
SHABBAT: 1250NIS per couple, F/B
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MIDWEEK: 395NIS per couple per night, B/B
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MIDWEEK: 880NIS per couple per night, H/B
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classes & lectures - 20NIS members, 25NIS non- members. Life members, 5NIS
(except for programs of/with other organizations). No one will be turned
away for inability to pay. Membership 250NIS couple, 180NIS single. Programs
of the Center are partially funded by the Jewish Agency for Israel
Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 15-22 Sivan (June 4-11)
Friday
9:00am: (men & women) - Overview of Perek 2 with Rabbi Chaim Eisen
"Early Shabbat Minyan" "Early Shabbat Minyan" This week: 5:58pm, Mincha 15
mins. before Plag; Kabbalat Shabbat after Plag • next 2 weeks - 6:01, 6:03
Shabbat Afternoon Shiur, 5:00pm: Mincha at 6:00pm, minyan permitting (times
remain until RH), Pirkei Avot with Kalman Walker in honor of his daughter
Nava Tehila's Bat Mitzva and his mother, Klaire Walker's Aliya
Motza'ei Shabbat, June 5th - The Center will be closed
SUNday thru Thursday in the Ganchrow Beis Medrash (first floor)
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by Rabbi
Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel
Sunday
N'SHEI LIBRARY - 10:30am to 12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with Golda
Warhaftig
10:30am (women) Let's Learn Chumash with Tonia Frowein
1130am: (men & women) Parshat HaShavua with Shprintzee Herskovits
2:00pm: (men & women) Healing and Chassidus: Yaakov Gerlitz, Dipl. Ac,
Practitioner of Chinese Medicine, Shaarei Zedek Hospital
7:30pm: (men & women) Issues in Jewish Thought as they emerges from the
Torah with
the help of Ramban's Commentary - Now studying:The Early Generations & Bnei
HaElohim - Who are they? with Rabbi Chaim Eisen
Sunday, June 6th, 8:30pm: Cover Up? Splitting Hairs? The Sheitel Controversy
and BackgroundThe requirement to cover hair, how much, with whatSurvey of
halachic literature, Questions & Answers by Rabbi Ephraim Sprecher
Monday N'SHEI LIBRARY - 10:00-12:00
9:15am (men & women) excursions into the world of nevi'im with Mrs. Pearl
Borow
Today's shiur is dedicated in loving memory of Tziril bat Yaakov and Fraidel
a”h (Shulamit Neaman's mother) on her 30th yahrzeit
Monday, June 7th, 10:30am: Exploring Classical Sources: Why Does HaShem Tell
Stories? by Rabbi Moshe Zauderer - Rabbi Leff's shiur will resume IY"H on
Monday, June 21st
11:35am (men &women) Jewish History series: The Extra-Ordinary Rabbi Yehuda
HaNasi, continued. with Dr. Henry Goldblum
11:36am (women) Jewish Spirtual Practices from our Sages: loving and
honoring our fellows with Aviva Nissim
Fit Forever: Look & Feel your Best! Exercise class for women of all ages at
the Israel
Center Gentle exercises to improve your flexibility, circulation, posture,
etc.Breathing
and relaxation skills to use every day. Satisfaction guaranteed! Mondays,
11:35-12:345pm , Call Sura Faecher, 9932524
Video and Lunch: Monday, June 7th, Birkat HaKohanim by Rabbi Zev Leff
3:00pm Women's Beit Midrash: Acquire study skills and knowledge crucial to
your life
as a Jew - join us! Guided Chavruta study with Pearl Borow, Rabbi David J.
Derovan - Introduction to Halacha
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy
Aber Barad (643-5276)
Mondays, 7:30-9:00pm (also on Wednesday, 9:00am): Parshat HaShavua with Dr.
Avivah Gottlieb-Zornberg
For Parents of Teens and Young Adults, What you need to know to prepare your
child for successful dating and marriage - Your contribution starts earlier
and lasts longer than you think, Featuring Rosie Einhorn, L.C.S.W. and
Sherry Zimmerman, Esq., authors of the books "Talking Tachlis" and "In The
Beginning" and advice columnists for The Jewish
Press and Aish Hatorah's website , Monday, June 7, 8:00pm • Admission 25NIS,
A project of Sasson V-Simcha - The Center For Jewish Marriage, Inc.
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the OU Israel
Center
• Dr. Judy Belsky, PhD - Group Facilitator, Join us at our next bi-weekly
meeting - MONDAY, June 14, 7:30-9:30pm, http://maskjerusalem.cjb.net • Also
in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli
Yosef
TUESday
The Israel Center and the Old City Free Loan Association, 14th year • over
3000 loans granted: Gemach - Free Loan Society to provide interest-free
loans for people in financial distress (living in
the Jerusalem area)., Interviews at the Center on Tuesdays from 10:00-12:00
• Please bring ID
9:00am: (men &women) The World of Mishna: Halacha, Haskafa, and History with
RabbiAharon Adler
10:15am: (men &women) Parshat HaShavua with RabbiSholom Gold
9:00am& 9:55am: Why Hashem reveals HIS secrets? with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am; Hebrew: The Mitzva of Tzitzit with Dr. Hayim Abramson
11:45am: (women) Review of the weekly Farbrengensof the Lubavitcher Rebbe
with Raizel Zisk
Jewish Values Education Institute presents: Tuesdays, 12:00-1:30pm,
Wellsprings of Creativity, Come & discover your own writing ability! Each of
us is a wellspring of thoughts, memories, stories
& poetry. Let your inner voice emerge... Each session 1½ hours with Esther
Sutton writer, counselor, facilitator
Lunch and Video: Tuesday, June 8, 12:30pm, in the Library (free), Excursions
into Malachi with Mrs. Pearl Borow Intuition and
Destiny - Mining the Underground River, A series of 3 workshops with
meditative, integrative exercises based on the work of Efim Swirsky.
Accessing and deepening our intuitive senses
to answer our questions and work with our destiny. Facilitated by
Yaakov Branfman, 8:00pm on Tuesday, June 8th
WednESday
Wednesdays, 9:00-10:30am (also on Monday, 7:30-9:00pm): Parshat HaShavua
with Dr. Avivah Gottlieb-Zornberg
9:15am: (men &women) Contemporary Halachic Issues: What is Messianism? with
Rabbi Macy Gordon
10:45am: (men &women) Kuzari - An Adventurein Jewish Thought with Rabbi
Sholom Gold
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
Lunch and Video: Wednesday, June 9, 12:30pm, in the Library (free), Parshat
B'HA-ALO-T'CHA (90 mins) by Dr. Avivah Gottlieb-Zornberg
3:00pm: (men & women) Women in Tanach with Pearl Borow
Women's Beit Midrash, Acquire study skills and knowledge crucial to your
life as a Jew - join us!,
Women in Tanach (see box on previous page), Guided Chavruta study with Pearl
Borow
7:30pm: (men & women) Jewish Philosophy: Rambam's Guide for the Perplexed -
Now studying: Jerusalem and the Beit HaMikdash with Rabbi Chaim Eisen
WED8-10pm Aliya Counseling with Miriam Bass
Thursday
10:30am: Shiur while you fold...Practical Shabbat Halacha with Rabbi David
J. Derovan
Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A, and...with Phil
(Some time
IY”H, sometimes B”N)
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
Root & Branch Association (in cooperation with the Israel Center), Thursday,
June 10th • 19:00: "The Secret War Against the Settlers" by Barry Chamish,
author (www.barrychamish.com), Info: rb@rb.org.il • NIS25 per person,
members NIS20, students NIS10
Friday
9:00am (men & women) Overview of Perek 2 with Rabbi Chaim Eisen
Upcoming at the Israel Center
Tue. June 15, 8:00pm • U.S. voter registration night co-sponsored by
Republicans Abroad Israel and Democrats Abroad Israel, No one can vote for
any candidate in November unless properly registered in advance. Remember to
register your new 18 year old voters as well. IMPORTANT NOTE: All Americans
need register to vote again, even if one has voted overseas previously. The
election commission cannot determine which Americans reside overseas
permanently or are simply on a three month holiday. Did you know that an
18-year old born and living in Israel who has NEVER stepped foot in the
United States, but is an American citizen (because both his/her parents are,
for example) is eligible to vote in U.S. elections?
The Israel Center’s Dor L’Dor Institute announces PREP, Prevention and
Relationship Enhancement Program: A course for couples, Learn how to:
Communicate effectively, Resolve conflict & reduce arguments, Solve
problems as a team, Keep fun, friendship and intimacy part of your
relationship, Sundays, 8:00-9:30pm, for 6 weeks, June 13-July
18: Registration at 1st class from 7:45pm, Workshop facilitators:
Bassi Gruen, S.W.
AND Shula Wittenstein, S.W., 200NIS/couple, Call (02) 582-7956 (leave a
message) to pre-register • Limited Space, Under the auspices of the OU
Israel Center Family Counseling Services,
Supervised by Dr. Michael Tobin, Partially supported by the Jewish Agency
OU ISRAEL CENTER
Seymour J. Abrams - Orthodox Union - Jerusalem World Center
Yitzchak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Rabbi Dovid Cohen, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Simcha Rock, Vaad member
Zvi Sand, Vaad member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah
Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY
b'Yisrael are assisted by grants from The Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center
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