Shabbat Parshat BO
TT #604 - January
30-31, '04, 8 Shvat 5764
This Shabbat is the 127th day (of 355); the 19th (of 51) Shabbat of
HAYOM ATEM YOTZ'IM B'CHODESH HA'AVIV
You are leaving today, in the month of the Spring
The Israel Center family joins in the sorrow of the passing of a
courageous young man who will always be an inspiration and model of
the highest levels of spirit, mind, and faith Mikey Butler z"l - May
his parents, grandparents, siblings, family, friends, and all who
knew him and of him be comforted by the sheer force of his
Halachic Times for Jerusalem
Israel Standard (Winter) Time
Correct for TT #604 • Ranges are for THU-THU, 6 - 13 Shvat, January
Candle lighting - 4:36pm
Havdala - 5:50pm (Rabbeinu Tam - 6:26pm)
Earliest Shacharit 5:42-5:39am
Sunrise - 6:35-6:30am
Sof Z'man Kri'at Sh'ma - 9:13-9:11am (8:27-8:25am)
Sof Z'man Shacharit - 10:06-10:05am (9:35-9:345am)
Chatzot (halachic noon) - 11:52 -11:53pm
Mincha Gedola (earliest Mincha) - 12:22-12:23pm
Plag Mincha - 4:04 - 4:09pm
Sunset - 5:15 - 5:21pm (5:10-5:16pm)
Shabbat times for other cities: (Bo)
Candles city Havdala
4:52pm Raanana 5:51pm
4:51pm Beit Shemesh 5:51pm
4:51pm Netanya 5:51pm
4:50pm Rehovot 5:52pm
4:32pm Petach Tikva 5:51pm
4:51pm Modi'in area 5:49pm
4:53pm Be'er Sheva 5:53pm
4:51pm Gush Etzion 5:50pm
4:50pm Ginot Shomron 5:50pm
4:36pm Maale Adumim 5:50pm
4:43pm Tzfat 5:48pm
4:51pm K4 & Hevron 5:51pm
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
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
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
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
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
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
people above a certain age might remember from high school
trigonometry and logarithms, but younger people who went to school
during the calculator era might not be familiar with).
It is usually wise to "pad" the
times with a minute or two in the "play it safe" direction. E.g.
Plag Mincha. Better to finish Mincha a minute or two before the
given time. But, better to not light candles until a minute or two
after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and
conceptual aspects of the Jewish Calendar, thereby better fulfilling
the mitzva of HaChodesh HaZeh Lachem...
The molad of Sh'vat was last
Thursday morning. (The actual molad was 11:00pm on Wed.)
It was determined that the moon would have been visible on Friday
evening, but in fact, as reported by Dr. Roy Hoffman of the Israel
New Moon Society (www.geocities.com/royh_il), no one actually saw
the first visibility of the lunar crescent (as the L'VANA B'CHIDUSHA
is sometimes called). With a Sanhedrin, Rosh Chodesh Sh'vat would
have been on Sunday by default; without a Sanhedrin, we ignore the
lack of sightings and use the calculation to set Rosh Chodesh Sh'vat
on last Shabbat.
Sunday night was the first op for Kiddush L'vana (3-day minhag).
Some people had a clear view of the moon; others did not. So it goes
during the rainy season. You might want not to wait until Motza"Sh
for K.L. and try for THU.
The famous first Rashi of the Torah asks Rabbi Yitzchak's question
as to why the Torah started with B'reishit rather than beginning
with the first mitzva commanded to the people of Israel, viz.
Kiddush HaChodesh, the establishment of the Jewish Calendar. The
question alone focuses attention on the specialness of the mitzva of
Kiddush HaChodesh, even though it "lost out" to Breishit for the
starting honors. Without negating any of the answers found in our
commentaries, let us suggest an idea for you, dear TT readers, to
Creation of the world is for
everyone. All people who have ever lived, who now live, and who will
ever live are connected to B'reishit, the account of the Creation of
the World. From the moment G-d spoke to Moshe and Aharon in the land
of Egypt and told them to tell the people of Israel to sanctify each
Rosh Chodesh and to form a calendar based on their soon-to-be Exodus
from Egypt, the Torah addresses the Jewish People, with the rest of
the world, at best, observers and bystanders. (Of course, this
actually happened much earlier in the Torah, but to the Avot, not
yet to a people. And not to a people who will be receiving a code of
law. Start the Torah with Kiddush HaChodesh and the world (and we)
would perceive the Torah as a Jewish book. But start the Torah with
Creation and THEN narrow the focus on the Jewish People, and it
becomes a testimony to the place and role of the Jewish People
WITHIN the world.
Beginning with Creation does not
only answer the charges of the world that we are LISTIM, thieves, it
also answers (for those who are honest enough to listen) the
question of our longevity, our prominence - way beyond propor- tion
to our size - in many fields of endeavor, our uniqueness among the
nations of the world throughout history.
We should not be arrogant because
of this, nor should we deny it to ourselves out of misplaced
embarrassment or fear. It is an honor and a serious responsibility
because of the role it gives us in the world.
15th of the 54 sedras; 3rd of 11 in Sh'mot
Written on 205.67 lines in a Sefer Torah, rank: 24
14 parshiot; 8 open, 6 closed
106 p'sukim - ranks 29th (7th in Shmot) tied with Toldot & Vayigash;
larger than each one
1655 words - ranks 21st (5th in Shmot)
6149 letters - ranks 20th (6th in Shmot)
Rise in rankings from p'sukim to words & letters is a result of BO's
p'sukim being much longer than average for the Torah (longest in
The previous 18 sedras (includes the last four in D'varim, all 12 of
B'reishit, and the first two of Sh'mot) contained a total of 5
mitzvot. After a long break, Mitzvot are back!
BO has 20 mitzvot; 9 positive, 11 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
[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 - 11 p'sukim - 10:1-11
[P> 10:1 (118)] G-d once again (pre- viously with Frogs and "Dever")
sends Moshe to Par'o (in his palace) to warn about the Locust.
SDT The signature of this week's
sedra - BO EL PAR'O is a phrase that occurs three times, each as an
introduction to one of the Plagues. Specifically, G-d said to Moshe
to "come before Par'o" for the middle plague of each 3-plague set -
FROGS, DEVER (animal disease), LOCUST. Baal HaTurim points out that
when G-d sends Moshe to the royal palace, He uses the term BO. When
He sends him to the river to find Par'o there, He uses the term
This time, however, it is with
the additional statement that G-d has hardened Par'o's heart so that
His wonders will be evident to all, and that all will know Him.
Moshe and Aharon warn Par'o of the potential devastation (the
description of which is noticeably longer than for other plagues).
Par'o's servants (advisors?) pressure Par'o into agreeing to release
the People. Par'o offers Moshe the adults. Moshe's reply (which
becomes a Jewish hallmark for the ages - pun intended) is that our
religious experiences must include ALL Jews, young and old. (Judaism
places a premium on Chinuch.) The continuity of Judaism depends upon
the relationship of one generation to the next. Par'o rejects this
(as have other adversaries throughout our history) and expels Moshe
and Aaron from his presence.
Locust were sent by G-d to punish
Egypt by devouring the produce of the land. This was "measure for
measure" punishment for the excessive field and planting work that
Par'o imposed on the People of Israel in order to demoralize them
and to prevent them from having a normal family life.
Commentaries point out that Par'o
and the Egyptians continually "overdid" their oppression and
enslavement of the Jews. Even if we were to suggest that punishment
is unfair to those who were acting according to G-d's wishes, so to
speak, and carrying out His Plan, it is for the excesses that they
are being held strictly accountable. "Yes, I told you to rough them
up, but I never said anything about beating them so mercilessly."
(This does not mean to suggest that people who "play a part in G-d's
plans" are not held account- able for their "regular" actions. They
are. But there is special emphasis on the excesses. Having the
people slave at making bricks is one thing. With- holding straw for
the purpose is excessively cruel. Etc.)
On the other hand, the excessive
cruelty of the Egyptians is partially responsible, so to speak, for
G-d's switching to His Midat HaRachamim in judging the people, from
the Midat HaDin which might have kept us in Egypt longer. The
original prophecy to Avraham Avinu called for 400 years. Actual time
spent in Egypt (not even in slavery) was "only" 210 years. The
inclusion of the years from Yitzchak's birth is (can be seen as) a
result of the excessive harshness of the Egyptian experience.
Levi - Second Aliya - 12 p'sukim - 10:12-23
[S> 10:12 (9)] G-d tells Moshe to raise his hands over the land.
Moshe raises his staff and the locust come. So overwhelming is this
plague, that Par'o "hurries" to call for Moshe and Aharon, admits to
them that he has sinned, and asks them to pray for the removal of
this terrible plague. Moshe does so, and a "reverse" wind causes the
locust to disappear completely. G-d once again hardens Par'o's
[P> 10:21 (9)] Plague #9 -
Darkness (just like #3 - Lice and #6 - Boils) is brought without
The thrice repeated pattern is
(1) find Par'o at the Nile and deliver the warning, (2) go to his
palace and bring the warning "closer to home", and (3) twice-warned
is sufficient; he won't let the People go, bring the next plague
without additional warning. Addition- ally, there is an escalation
in severity from the first to the second to the third plague in each
set of 3 plagues.
Darkness, an unusual, unnatural,
tangible darkness (not merely the absence of light), descends upon
the Egyptians for a paralyzing 3 days (Rashi indicates that it was
of a duration of six days). In the Jewish neighborhoods, there is
If darkness is usually considered
to be the absence of light, then that can be the definition of
"natural" darkness. Consistent with the other Makot, the plague of
Darkness was not natural. Some of the unnatural qualities of the
Darkness of Egypt was that it was substantive, and that lighting a
fire would not dispel it. This was a super- natural darkness.
Perhaps, a darkness like pre-Creation darkness. Along these lines -
but different - is an explanation attributed to the Vilna Gaon.
Darkness as well as Light is a creation; it is not just the absence
of light. One of the laws of nature that G-d created is that light
dispels darkness. During Makat Choshech, nature was turned
upside-down and darkness dispelled light.
SDT "Man did not see his fellow,
nor did a person rise from his place..." The Chidushei HaRim writes
that this is a description of the worse kind of darkness in human
life, when a person does not see the suffering of his fellow. Not
only does he not extend his hand to help the other, but the ultimate
result is the inability of the individual to even help himself. The
People of Israel had light throughout their dwellings. May we always
be able to see the plight of our fellow Jews and respond with acts
of Chesed worthy of our Heritage.
Shlishi - Third Aliya - 9 p'sukim - 10:24-11:3
Par'o calls for Moshe and tells him to go, even with the children,
but to leave the livestock behind. Moshe insists that ALL will
SDT Moshe's words to Par'o are:
"We will also take our animals with us, for from them we will take
to serve G-d." The plain understanding of the pasuk is that Moshe
was referring to korbanot, sacri- fices. The Malbim has another
beautiful interpretation of Moshe's statement to Par'o. "From the
animals we will take lessons in how to serve G-d - from the cat we
will learn modesty, from the doves fidelity, from the ants industry
and honesty, etc." Had we not received the Torah, which teaches us
proper conduct, we would learn these lessons from our animals. (And
even with the Torah to teach us, we can see practical examples of
its lessons in nature.)
Par'o once again refuses, and
this time he threatens death (he had Moshe's in mind - G-d "took it"
in a different way) if he sees Moshe again. He thus inadvertently
prophesies his own death.
[P> 11:1 (3)] G-d "reminds" Moshe
that there is one more plague (the "real" one; the one that was
presented up front, the one mentioned before all of the others) and
then Par'o will send the people on their way.
G-d tells Moshe to tell the
people to "borrow" things from their neighbors. He says that the
people will miraculously feel kindly towards the Jews (even though
the Jews are responsible, in the eyes of the Egyptians, for the hard
times they have been suffering). G-d even implanted in the eyes of
the Egyptians an admiration and respect for Moshe.
Rashi points out the unusual way
that G-d instructs Moshe to talk to the people. He says, "please".
DABER-NA. Rashi explains that G-d did not want Avraham Avinu to
"complain" that the oppression prophesied should come true, but not
the promise of leaving Egypt with great wealth. Hence, Moshe, please
speak to the people and have them take from the Egyptians...
Targum Onkeles, on the other hand, translates NA as NOW.
R'vi'i - Fourth Aliya - 27 p'sukim - 11:4-12:20
[S> 11:4 (5)] Moshe says, in G-d's name, that He (G-d) will kill ALL
Egyptian firstborns, that the screaming from the killings will be
unprecedented, and that in total contrast, utter tranquility will
reign in the Jewish area.
[S> 11:9 (2)] G-d says that Par'o
will once again refuse even this threat, so that the full course of
wonders and miracles will benefit the People of Israel.
SDT One commentator says that
Moshe was distraught by the extent to which Par'o went in his
refusal to let the People go. Such dedication to wickedness in the
face of such devastating punishment was truly disheartening to
Moshe. How can the power of evil be so strong? How can someone fight
against it and hope to win? G-d's answer was that it was He Who
hardened and strengthened Par'o's heart. Left on his own, Par'o
would have given in long before. Theoretically, G-d could do this to
punish us, but in this case it was for our benefit.
SDT The S'fat Emet marvels at the
fact that only G-d would give the power to a wicked person to oppose
Him. Why would G-d give Par'o the ability to defy Him? In order to
bring about the marvels and wonders of the Exodus, so that the
People of Israel shall know beyond doubt that G-d has taken them out
MAKAT B'CHOROT hit from the
first- born of Par'o to that of the servants. Why should the plain
members of society suffer for the sins of the rulers? Because they
too helped with the enslavement and oppression and rejoiced in it.
Thus the commentaries say of Egypt more than 3300 years ago. We saw
the same behavior only 60 years ago with the fine German citizens
(and those of several Eastern European countries) who want us to
believe it was just the Nazis who were responsible for the
SDT The Torah describes the
tranquility of the Jewish area with the statement "a dog didn't even
bark". Dogs usually sense death and instinctively react. To
highlight the contrast between the Egyptians and the Israelites, the
dogs were miraculously silent. In "tribute" to the dogs for their
role in bringing greater honor and appreciation to G-d on the night
of the Exodus, the Torah rewards them by telling us (elsewhere) to
throw our "treif" meat to the dogs. (This applies only when a
forbidden food is NOT also forbidden to derive other benefit
therefrom - in which case it must be discarded without any benefit
whatsoever. Feeding one's own animals, or even animals in the wild
is considered HANA'A, benefit.) Thus we have an unusual lesson in
HAKARAT HATOV, acknowledging the good that another does for you.
SDT "No dog wagged its tongue" -
The Chidushei HaRim sees this as a reference to the terrible sin of
Lashon HaRa, gossip and slander. It can be said that Lashon HaRa
caused us to be enslaved in Egypt. The Torah tells us that Yosef
brought evil reports about his brothers to their father Yaakov.
Their hatred for him resulted in his descent to Egypt and
subsequently brought everyone else down there. Secondly, it was the
Lashon HaRa of Datan and Aviram who informed on Moshe to Par'o, that
he (Moshe) had killed an Egyptian, that put Moshe's life in grave
danger. [And gave Moshe the sinking feeling that the People were not
worthy of redemption, if there was among them people like Datan and
Aviram.] Redemption could not (would not) occur unless we had
"straightened out our act". The Midrash tells us that the Jews in
Egypt managed to keep the secret of the reason for our "borrowing"
Egyptian vessels from our neighbors, for twelve months! A people who
can manage not to divulge this information for a whole year has
succeeded in purging itself of the temptations of R'chilut & Lashon
HaRa, and merits redemption.
[S> 12:1 (20)] G-d commands the
setting up of the Jewish calendar [4,A153]. (Lots on this mitzva all
the time in TT)
He then commands the taking of a lamb or goat for each household (or
so). The animal was to be taken on the 10th of Nissan (this rule was
for "Pesach Mitzrayim" only, and not for future Pesachs; therefore
it is not counted among the mitzvot of the Torah) and held for the
14th of the month, when it was to be slaughtered in the afternoon
[5,A55]. Its blood was to be smeared on the doorposts and lintel
(only that first Pesach). The sacrifice is to be eaten on the night
of the 15th of Nissan [6, A56], having been roasted, with matza and
maror (this being part of the mitzva "for the generations", but not
counted separately among Taryag); that is, neither cooked nor
partially done [7,L125], but roasted whole. No part was to be left
over until morning [8,L117]; any leftovers were to be burned [A91].
It was to be eaten with "belt tied", in haste, ready to leave (these
details are for Egyptian Pesach only).
Korban Pesach is a kind of rare example of a piece of text in the
Torah that mixes episode with mitzva. Much more often, we find
either/or. It is a bit confusing to distinguish between the details
of the mitzva of Korban Pesach for all generations and those
elements of the story of the Exodus which were meant only for that
first Pesach. In fact, it is not just confusing; it is impossible to
completely differentiate between the two categories of details...
WITHOUT the Oral Law. The Talmud informs us as to what constitutes
the mitzva of Korban Pesach. The Written Word is not complete. Our
Torah consists of two inseparable parts - the Written Word and the
Oral Law (embodied in the Talmud and other sources). This is a fact
that is reinforced over and over again throughout the Torah. If one
attempts to understand the Written Word without the Oral Law and
Tradition, there will be confusion at best and distortion and
perversion of G-d's Word, at worst.
Then G-d will "pass through"
Egypt on that night, kill the firstborns, and "pass-over" the Jewish
home with the blood-marks. This shall become a holiday for all
generations. Matzot are to be eaten for seven days and on the
previous day (Erev Pesach) Chametz is to be eliminated from our
homes [9,A156]. (Eating of Chametz on Pesach is a rejection of
membership in Klal Yisrael, hence the punishment of "excision".)
The basis of Yom Tov is set down
in 12:16 — specifically that Melacha is prohibited, as it is on
Shabbat, with the exception of "that which is needed for food".
The Oral Law and Rabbinic
legislation combine to define that which may be done on Yom Tov. It
is far more complicated than the pasuk seems to indicate. Logic
cannot always explain the way things work out. For example, picking
a fruit from a tree (to eat the fruit on Yom Tov) is not permitted
on Yom Tov, yet it seems logical that it would be considered
permissible because of OCHEL NEFESH (food). And carrying a Siddur to
shul (where there is no Eruv) is permitted, even though such a
Melacha is not being performed for food. Obviously, we need the Oral
Torah to help us out (to say the least).
The source of "sh'mura" matza is
in 12:17. The mitzva of eating matza on seder night [10, A158] is
followed by the prohibition of possession of chametz during all of
Pesach [11,L200]. Foods containing chametz are also forbidden
Because the prohibition of chametz and the mitzva of matza are
linked to each other in the same pasuk, we do not view Matza as a
purely positive time-related mitzva. Women are not exempt. In fact,
women are obligated to perform other Seder mitzvot as a package deal
with matza. Specifically, women are obligated on the mitzva of
Hagada - they should not be silent observers at the Seder, but
should participate in transmission of the story and details to their
children and guests. Women are also obligated to drink four cups of
wine. The official reason is "They too were involved in the same
miracles." There are tech- nical differences between the "official"
reason for a woman's obligation of a time-related Torah law and a
Chamishi - Fifth Aliya - 8 p'sukim - 12:21-28
[P> 12:21 (8)] Moshe gathers the elders of the People and relays G-d's
instructions. He also tells them that when the People get to Eretz
Yisrael, they will continue to commemorate the events of the Exodus,
with questions and answers from one generation to the previous one.
The People do as commanded. Note the familiarity of the text (think
Hagada) but also note the different combinations of questions and
answers between the Torah and the Hagada.
Moshe tells the people that which
G-d had previously commanded him to tell them. Here it says: Take a
bundle of hyssop, dip it in the blood of the Korban Pesach, and daub
it on the lintel and the two doorposts. Earlier in the Torah, when
G-d gave those instructions to Moshe, it says, put the blood on the
two doorposts and on the lintel. Baal HaTurim says that we learn
from here that the order in which the blood applications were made
are irrelevant. (This is not always the case, but in this case it is
so that order does not matter.)
Notice something else. Not only
is going into Eretz Yisrael part of the Promises of Redemption, but
in the statement of the laws of Korban Pesach there is reference to
"when you will come to the Land..."
SDT The Torah tells us that when
G-d will pass through Egypt smiting their first borns, and He will
see blood on the doorposts and lintels of the Jewish homes, He will
not let the "Destructive Force" (MAL'ACH HAMAVET, Angel of Death) to
come to your homes... Some commentaries explain what the MASHCHIT
was doing in Egypt on that night, when we proclaim in the Hagada
that it was G-d Himself who took care of the killing, so to speak,
in Egypt on that night. They suggest that the MASHCHIT was not
handling the deaths of the first borns of Egypt; that was G-d's
task. He was taking care of the regularly scheduled deaths,
irrespective of what was going on in Egypt on the night of the
Exodus. He was in charge of regularly scheduled deaths. And still,
G-d did not allow him to enter a Jewish home. This is to prevent
anyone from saying, okay a lot of people died among the Egyptians
and a few among the Jews. No. The contrast between Egypt and the
Jews was total. Just as the stark contrast was mentioned several
times concerning the MAKOT, so too on this night when thousands of
Egyptians were dying, not one single Jew died. G-d did not allow the
Angel of Death to take a single life, so that the miraculous nature
of The Night would be obvious and striking.
Shishi - Sixth Aliya - 23 p'sukim - 12:29-51
[S> 12:29 (8)] It comes to pass at exactly midnight, that the
Egyptian firstborns are smitten, and that the Egyptians shower the
People of Israel with gifts, and hurry them on their way.
[P> 12:37 (6)] And so the People
of Israel leave Egypt. The People leave in such haste that they take
quick-baked breads with them without taking the time to let the
dough rise. Approx. 600,000 men, plus women and children leave
Egypt, together with many Egyptians who are smart enough to flee
with them. Thus ends a 430 year period of exile (according to some
opinions, this is the time from the Covenant between the Parts and
the Exodus - this is another way of explaining when the "enslavement
began". We can say that Avraham was "worried" about the future
plight of his descendants from the moment he heard about it, and so
the "meter of exile" started running). That night shall be a special
night for all of Israel through- out the generations.
The previous parsha is P, not S
[P> 12:43 (8)] The Torah now
shifts from relating the story of the Exodus back to the rules for
the Korban Pesach. Jews who have "left Judaism" and embraced another
religion [13,L128], non-Jews, even those who are committed to the
Seven Noahide Laws [14,L126] may not eat Korban Pesach. The Korban
must be eaten in one place; removing it from its place is forbidden
[15,L123], as is breaking a bone in it [16,L121]. Only Jews
participate. An uncircumcised Jew may not eat of the KP [12,L127]. A
true convert to Judaism is equal to a born-Jew. The People did as
[S> 12:51 (1)] On the very day in question the multitude left Egypt.
Sh'vi'i - Seventh Aliya - 16 p'sukim - 13:1-16
[P> 13:1 (10)] As a commemoration of the Exodus (specifically plague
#10), we are commanded to sanctify firstborns (human, kosher farm
animals, and donkey. Each of these categories of "b'chor" is treated
differently) [18,A79]. The Torah sets down the yearly observance of
Pesach, even after entry into Israel.
Here in Parshat BO, we have the general command concerning the
sanctity of the firstborns and the specifics about one type - the
firstborn donkey. Elsewhere in the Torah are the details about
firstborn humans and those of the 3 types of domesticated animals -
cow, goat, sheep. A human firstborn MUST be redeemed. A kosher
animal eligible for the MIZBEI'ACH as a sacrifice MAY NOT be
redeemed. A firstborn donkey should be redeemed.
Specifically, the firstborn (if
it is male) offspring of a donkey may not be used by its owner until
it is officially exchanged (redeemed) for a sheep or the monetary
equivalent of a sheep. The sheep (or money) is given to a Kohen as
one of his 24 gifts of the Kehuna. The baby donkey is then the full
possession of its owner.
According to the Torah, if the
donkey owner refuses to redeem it, he must destroy it. Although this
too is counted among the 613 mitzvot of the Torah, it is clear that
the Torah "wants" the owner to redeem it and not resort to the
terribly wasteful alternative.
Chametz may not be eaten
[19,L197] nor even owned [20,L201] on Pesach. It is a mitzva to
relate the story of what happened [21,A157] at the Seder. T'filin
also serve as a reminder of the Exodus. Pesach must be in the
spring, the time of renewal of nature.
This requires Sanhedrin to periodically add an extra month to
postpone Pesach, so that it will always be in the spring. When there
is no Sanhedrin, we have a fixed pattern for 13-month years; when
there is a Sanhedrin, it has discretionary leeway within specific
[P> 13:11 (6)] A first-born-male
donkey must be redeemed [22,A81] or destroyed [23,A82] (a less
The Torah reiterates the
significance of the younger generation asking and receiving answers
and explanations about the origin of the Nation.
The T'filin connection is also
The two final portions of BO (all
of Sh'vi'i) join the two first portions of the Shma as the four
passages of the Torah contained in each of the two T'filin (written
together on a single strip of parchment in the "shel yad" and on
four separate parchments inserted into four distinct chambers in the
3 p'sukim are reread for the Maftir.
Haftara - 16 p'sukim - Yirmiyahu 46:13-28
Parallel to the sedra, Egypt's downfall (at the hands of Bavel) is
prophesied. (It is quite rare that a prophecy to another nation is
used as a Haftara.) Israel, however, shall not fear; G-d is with us!
The pasuk that assures us about the Ultimate Redemption mentions
that it might happen in the distant future. Nonetheless, we shall
not despair. This can be seen in context of the well-known notion
that the Mashiach will either come "in his appointed time", or
sooner. It depends upon us.
The Babylonian army is compared with the countless nature of swarms
of locust. Thus Egypt falls to locust again.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 220 (Intro, part three) • Lost & Found
Two lessons ago there was set forth seven criteria regarding found
objects. It was stated there that if all of the seven criteria are
present, the finder must pick up the object so as to restore it to
the owner. If any of these seven criteria are not present, the
obligations under the Torah commandments to stop to pickup the
object and to restore it to its owner are not applicable.
We shall now examine the last five of these criteria more fully.
(The first two criteria were examined in the last lesson.)
(3) The place where the lost object Is found:
The next criterion that must be
present for the finder to have the obligation to pick up and restore
the object to its owner deals with the place where the object is
found. The Torah text quoted two lessons ago refers to the lost
object of one's brother, meaning a fellow Jew. If the object is
found in a neighborhood where the majority
of persons situated or passing through are Jews, then the laws of
picking up and restoring found objects applies, assuming that all of
the other criteria are present. This is true even if the majority of
the inhabitants of the entire town are Gentiles. The law presumes
that the owner assumes that a Jew will
find the object and return it to him and thus the owner does not
abandon hope of the object being returned to him. Without the owner
abandoning hope of the object being returned to him by the finder,
the finder cannot acquire ownership of the object by picking it up.
(4) The object is a lost object:
Only an object that was lost (and
meets the other criteria) must be picked up and restored to its
owner. If it was not lost, for example, if it was or appears to have
been deliberately placed by the owner where it is now located, the
finder must not pick it up. If the object is not lost, but
deliberately abandoned by its owner, the
finder is not required to pick up the object.
(5) Value of the object:
The requirement to pick up the
found object is present only if the object is worth at least a
peruta (and the other criteria are also present). If it is worth
less than a peruta, it need not be picked up. The object must be
worth at least a peruta at two times: when it was lost and when it
was found. If it was worth a peruta when
lost, but worth less than a peruta when found, or worth a peruta
when found and worth less than a peruta when lost, the obligation to
pick up the object is not present. If it was worth a peruta when
lost and also when found, the fact that it may have been worth less
than a peruta in the interval between losing andfinding does not
affect the obligation of the finder to pick up the object.
Similarly; if the object fell in value after it was found, this does
not relieve the finder of the obligation to restore the object to
If an object belongs to more than
one person, the share of each in the object must be at least worth a
peruta to obligate the finder to pick up the lost object to restore
to the owners.
(6) Consistent with the finder's
The lost object must be one that
the finder would have bothered to stop and pick up if it was his
own. If he would not have picked it up for himself if he dropped it,
he need not stoop down to pick it up for others. (IYH This criterion
will be discussed in a future lesson.)
(7) Must be a duty owed to the
The object must belong to someone
to whom the finder owes a duty to pick up his lost object. (IYH This
criterion will be discussed in a future lesson.)
Examples of objects that must be
The community standards as
decided upon by Beth Din will determine under which category a found
object should be classified. This may change from commu- nity to
community and from generation to generation.
Objects that halacha has
traditionally from Talmudic times described as having identifiable
marks are: (The other criteria still have to be met, but usually if
the object has an identifiable mark, the other criteria will be
a. bread or cake baked by a householder; since every household baker
bakes in a distinguishing manner, the bread is identifiable, as
distinguished from bread or cake baked by professional bakers for
sale in a bakery or supermarket where all the loaves of bread or
cakes are standard.
b. dyed wool fleeces as delivered from a wool worker's shop; wool
fleeces that come from the country before they have been worked on
by a wool finisher may be kept by the finder.
c. jugs of wine or oil bearing the mark of the producer, prior to
the opening of the market season; once the market season for these
commodities has begun, the mark of the manufacturer is no longer
relevant since it might have been purchased and lost by the buyer.
By the same token, it would seem that the same holds true
for most manufactured products that have not yet reached the
d. large sheaves; a cake of figs with a piece of pottery in it;. a
loaf of bread with money in it; The uniqueness of the object is the
identification mark, since a loaf of bread ordinarily does not have
money in it. In these last two cases, it is assumed that the pottery
or money was deliberately placed there; thus it has
an identification mark. It is unique to find a cake with a
piece of pottery inside. This assumption holds true even if the
possibility exists that the money or pottery accidentally fell into
f. pieces of meat or fish cut in an unusual manner; The uniqueness
of the object is the identification mark.
g. any object that has an unusual feature about it so that the owner
can identify it.
h. heaps of produce; If there are several heaps, the number may be
its identification, and if only one heap, its location may be its
i. produce in a vessel.
j. needles or hooks or the like, found two or more at a time; The
number is deemed an identification mark. If found one at time, they
belong to the finder.
k. a heap of money; three coins piled up in a certain manner; or a
specific number of coins;
l. money in a purse or a purse without money; however, if the money
is scattered in front of the purse, the money belongs to the finder,
unless it appear that both belong to the same owner.
m. a coin that has a unique marking such as a crack or split in the
coin; this was stated when coins were the only type of money.
Nowadays this can be used for coins or coin collectors.
n. bearer bonds or stocks that are identifiable only by a unique
mark of the owner; such as a smudge on a certain letter of the bond.
o. money found in purchased produce;
p. an object without an identification mark found in a vessel that
has an identification mark.
q. a mule without an identifying mark bearing a saddle that has an
identifying mark. If the owner can identify the saddle he will also
have the mule restored to him.
r. young birds with their wings tied together with an identifiable
knot or in an identifiable place.
This concludes our introduction
to the laws of lost and found property.
The subject matter of this lesson is more fully discussed in Volume
VIII Chapter 259 of A Restatement of Rabbinic Civil Law by E. Quint.
Copies of all volumes can be purchased via email: firstname.lastname@example.org
and via website: www.israelbooks.com and at local Judaica
Questions to email@example.com
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
One of the 613 commandments of the Torah is to give reproof: "Don't
hate your brother in your heart; surely reprove your fellow, and
don't bear sin towards him" (Vayikra 19:17). The next verse tells us
"Don't be vengeful or bear a grudge towards the members of your
people; love your fellow as yourself, I am HaShem".
Ramban explains the commandment
of reproof in context as referring especially to sins between
people. If someone sins against you, don't keep it secret, hating
him in your heart; don't bear a grudge towards him. Rather, explain
to him how you were hurt by his actions; give him an opportunity to
justify his actions or seek amends. The
result will be to restore friendly relations: "Love your fellow as
However, the commandment also
applies to sins between man and G-d, and as Ramban points out these
also can lead to hatred. Rather than hating the transgressor, we
should communicate with him and try to explain why his actions are
improper; again, this gives him an opportunity either to justify his
actions or repair them.
One of the most important
principles of reproof is that it must always be given in a gentle
and non-judgmental way (Rambam Deot 6:7). This is learned in the
gemara (Arkhin 16b) from the words "don't bear sin towards him"; if
you shame a person, then you bear sin.
Another principle is that the
person giving reproof must be perceived as someone who is himself
committed to righteousness. A cynical and hypocritical reproof will
be counterproductive. "If one said to the sinner, take the splinter
out of your eye, he will reply, first take the beam out of your
eye!" The requirements for effective
reproof are so demanding that Rebbe Elazar ben Azaria states, "I
wonder if there is anyone in this generation who knows how to
Rebbe Elazar's statement is not
meant to exempt us from the mitzva of reproof. However, it has two
implications: first of all, we need to be very careful before giving
reproof, to consider if it will be productive. "Just as it is a
mitzva to say something which will be heard, so it is a mitzva to
omit something which willnot be heard" (Yevamot 65b). Second of all,
it means that a person is seldom con- sidered "after reproof" from a
halakhic point of view (i.e. he is considered fully responsible for
his transgression in the eyes of the community).
Rav Nachman of Breslav adds
another reason to be circumspect in giving reproof. When we reprove
someone, we remind them of their transgressions. This may cause them
to become discouraged. It's true that complete repentance requires a
person to come to terms with all of his past misdeeds, but very
often the first steps require the
opposite: that a person should temporarily put aside his misdeeds
and concentrate on his positive traits.
It follows that it is not enough
that the person giving reproof be righteous; he must also be
inspirational, someone who fills the transgressor with hope and
confidence in his basic goodness and his potential for
righteousness. Rav Nachman describes reproof as some- thing that
stirs up the stench of a person's sins; this
can be constructive only if the person giving reproof
simultaneously knows how to fill the person with the fragrance of
righteousness (Likutei Moharan II 8).
Rabbi Natan Zvi Koenig in his
commentary "Torat Natan" extends this idea to self-reproof. A person
is required to take periodic account of his deeds and examine how he
can improve them. The Zohar states that a person should be an
"accountant" ("mara dechushbana" - Zohar Korach, III 178a). Yet this
accounting can be counterproductive. It
may lead, as Rabbi Koenig points out, to excessive absorption in our
negative character traits, leading to a discouraging self-image as a
confirmed sinner. A related problem is that it may lead a person to
be inured to his sins; every day he reminds himself that he has
certain shortcomings, and in this way he becomes
reconciled to them. (We have written in the past that this is
one good reason for the Ashkenaz prayer custom in which the vidui
(confession) is not twice a day, but rather at most twice a week.)
Therefore, our self-reproof
should also be undertaken in a positive and inspirational spirit,
with full confidence in our basic goodness and potential for
“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): firstname.lastname@example.org,
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, andsubmit your
own Qs — www.jewishethicist.com or www. aish.com
Spiritual and Ethical Issues in the Historical Books of Tanach;
SAMUEL, KINGS (Nevi’im Rishonim) by Dr. Meir Tamari
On Being a Jewish King
Being Jewish, means doing the same worldly things as the rest of
humanity but doing them differently, so that each action, no matter
how material or worldly, becomes holy. Being a Jewish king
therefore, means managing the social, security and national affairs
of a political entity, according to holy yardsticks. Following
the actions of the kings of Israel, during the 500 odd years
of their rule, we can see how these have served as models of such
A King Comes in Judgment - (Melachim
In a dream, the young king Solomon is given an opportunity by G-d,
to choose riches, power, or wisdom as the hallmark of his reign, and
Solomon chooses wisdom. "If there is no Da'at - knowledge, how can
there be Havdala, a distinction between the holy and profane,
between permitted and forbidden acts, bet- ween good and
evil?" That is why we say Havdala on Saturday night in the
first bracha of the Shemona Esrei that is our request for knowledge
(Yerushalmi, Berachot 5:2).
Chokhma, loosely translated as
wisdom, relates to reason, knowledge and intelligence, yet that
searched for by Solomon as a Jewish vision, lies in something beyond
these. Maimonidies and other authorities followed the words of the
Sages, to maintain that regarding murder, theft and other social
crimes, people in their intelligence and
human wisdom would have known and understood that they are
forbidden, even if the Torah had not taught them to us. These laws,
they defined therefore, as self-evident, logical, or rational
mitzvot. Abarbanel, asked, why then did the Torah bother to make
such laws? He shows (Shmot 21:1) that through chokhma, the
Divinewisdom given by the revealed Torah provides an added dimension
even to the social laws.
It is this revealed wisdom of the Torah that both enables and
demands of us moral and ethical behaviour, beyond the norms dictated
by our intelligence, our science, and our knowledge, that is the
chokhma that Solomon asked for. So to receive it, he had to be in
Gibeon, a town some kilometres northwest of Jerusalem, wherethere
was a sanctuary, rather than in the capital itself, when the dream
came to him. In order to rule with Chokhma, a Jewish king had an
obligation to write a special Sefer Torah which he was required to
carry with him always.
The dream is followed immediately
by the call for Solomon's justice with chokhma.
"A judgement of Solomon" has
passed into English usage and literature as a figure of wise and
fair judgement. One aspect of the judgement is the halakhic
principle of dividing the litigated property, in this case the
living child, between the two women or perhaps to trick one of the
parties into making a statement that shows
her at best to be a liar and at worst, to be callous.
However, Chokhma, in its real sense, adds another dimension,
relevant to Judaism's approach to property rights that validates
Solomon's glory as the Jewish king of wisdom. It is not maternal
love that distinguishes between the two mothers. Rather, a spiritual
weakness that affects almost everyone and creates a type of
meannessthat makes us use the legal system to prevent others having
a benefit, even when we suffer no loss or to make sure that if we
cannot enjoy something then neither should the other party. It is
this meanness, which Solomon sees in the other mother, through the
chokhma of a justice that is righteous and ennobling. She explicitly
supports the decision to cut the child in half, saying,
"Neither she nor I will have one". From this we see that she didn't
want the child and the bother of feeding another woman's child. Her
only purpose from the very outset was to prevent the other woman
from having the child.
Yet Torah needs to be
consistently increased and carefully guarded, otherwise this wisdom
may be lost or misplaced. This is what happened even to that wisest
of all men. It is written in the Torah, "Neither shall he multiply
wives to himself that his heart turn not away (from G-d's ways) (Dvarim
17:16-17). Solomon said to himself, 'I
will multiply and they will not turn my heart away (because of my
wisdom).' But it is written, 'and his wives turned his heart away (Melachim
Alef 11:4)" (Sanhedrin, 21b). "At the moment that Solomon married
the daughter of Pharaoh, the angel Gabriel descended, plunged a reed
into the sea and this raiseda rock. On this rock was built Rome that
destroyed the 2nd Temple and started our galut" (Shabbat 56b).
Thus, whenever sight is lost of
chokhma, political weakness, national exile and physical destruction
follows. In the realm of political power, legal structures and
economic activity, there is always the need to bear in mind the real
meaning of chokhma, which does not come to negate statehood or
wealth, but rather to put them within the
restraining parameters of Divine wisdom.
"Let a wise man glory not in his
wisdom, nor the strong one glory in his strength nor let the wealthy
one glory in his wealth. Only in this may one who glories himself
glorify himself; in understanding Me and knowing Me, for I am Hashem
who performs kindness, judgment and righteousness in the world" (Yirmiyahu
This is the 23rd installment in
Dr. Tamari’s series on “Tanach and its messages for our times”
MISC section - contents:
 Vebbe Rebbe
 Words of Wisdom; Words of Wit
 Candle by Day
 Torah from Nature
 From Aloh Naaleh
 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, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich,
founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim
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 I want to give a gift of an
authentic, sacred scroll, presented in an artistic form, in a manner
that, I think, will add a spiritual touch to the home of the
recipient. Is it permitted?
A We have to break up our
discussion into two parts, the objective, halachic element and the
subjective outlook on the specific situation, which is much harder
The gemara (Menachot 34b) brings
an apparent contradiction. One source says that if one has two
tefillin shel rosh and no shel yad, he can convert one shel rosh
into a shel yad. Another source says that one may not turn a shel
rosh into a shel yad, because one may not lower something from a
higher level of kedusha (theshel rosh) to a lower one (shel yad).
The gemara answers that the lenient source is talking about a case
where the tefillin were not yet used. Based on the rule that "hazmana
lav milta" (preparation does not halachically count), tefillin which
were made but not used do not have the kedusha of tefillin that
would forbid their being lowered in
kedusha. According to the opinion that hazmana does count, says the
gemara, the lenient case is talking when a stipulation was made
during the shel rosh's preparation, that it could be used for less
We accept the opinion that
hazmana is not binding, and, therefore, one who made cloth into a
tefillin bag can put coins into it prior to its use for tefillin (Shulchan
Aruch, Orach Chayim 42:3). However, the Rama (ad loc.) rules that
when hazmana is done for something that is an article of kedusha
itself (e.g. sefer Torah, tefillin, mezuza),
as opposed to something to service the kedusha, then the article is
imbued with kedusha. While the Magen Avraham (42:6) brings those who
argue with the Rama, the Biur Halacha (ad loc.) says that one should
not be lenient against the majority opinion that the Rama presents.
How- ever, there is an important
limitation to the stringency. It is forbidden to use the scroll
prepared for use as kedusha only for chol (mundane use). It may,
though, be used for matters of kedusha of a lower level, including
for divrei Torah, for people to learn Torah from it (Mishna Berura
After providing the halachic background, let us now address your
specific case. If you are talking about a scroll that has already
been used for its intended purpose, it is forbidden to use it in an
artistic form, which is a lower level of kedusha than the mitzva it
was helping fulfill. However, if it was not used, thenthe matter
depends on the context of the use. If the artistic display of the
scroll is done in such a way that one can expect it to draw people's
attention to its Torah content, then we can say that it is being
used for divrei Torah in a positive, albeit "off the beaten track"
way. Because of its kedusha, one would stillneed to be careful that
it not be permanently displayed in bedrooms or have it pass through
bathrooms, but it would be generally permissible. The content and
tone of your description [ed. note - shortened, by necessity, in the
published version], gives the impression that its intention (and,
presumably, its use) is that the kedusha
and the specific words of Torah found on the scroll be noticed and
have a positive impact on the home. However, it is difficult to
judge such matters in the forum of email.
[Allow us to comment on a
related, recent phenomenon. Happily, Torah themes have gone, in many
circles, from being embarrassing to the observant Jew in
contemporary society to being acceptable and even popular. As such,
different art forms (especially, music) have had words of Torah
incorporated in them. When done properly,
we fulfill the laudable practice of "ze keili v'anveihu", of
beautifying and adorning Torah and mitzvot. However, when it is done
in a manner that ignores or even degrades them (e.g. with grossly
inappropriate beats) we run the risk of abusing our matters of
kedusha (see Sanhedrin 101a). The excuse that the intent is tobring
Torah to the masses, while legitimate in some cases, can be
exaggerated and overused.]
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
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version)orSubscribe/Hebrew(forthe hebrew version). Please leave the
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Agency for Israel
 ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
When the Gaon of Vilna was a very young child, he went out to play
with his little friends. They were playing on a seesaw and he left
and went home.
"Eliyahu", his father asked him, "why aren't you playing with your
"Father", he replied, "it states in the Torah, 'You shall love your
neighbor as yourself.' How can I go up on the seesaw when when it
means I cause my friend to go down?"
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
 Candle by Day
The active ingredient in myopia is "my". - From A Candle by Day by
Rabbi Shraga Silverstein
 MA RABBU MAASECHA HASHEM
Before moving on to the next plague, let' look at some of the
"natural" facts about locust. They will be impossible to grasp; how
much more so, the plague of ARBEH, which was not bound by the laws
Grasshoppers (including locust)
are mostly plant eating insects found all over the world except the
Arctic regions... they can hop, walk, and fly... about 9000 species,
range from 1-5 inches (2½-10cm) long. In relation to its size, it
has the greatest jumping ability of all animals... Most are green,
brown, or olive-green... can destroy entire crops of alfalfa,
clover, cotton, corn and other grains, causing millions of dollars
in crop damages every year. There are two main groups of grass-
hoppers, long-horned (refers to the length of the feelers relative
to the body) grasshoppers (including crickets and katydids) and
short-horned grasshoppers, usually called locusts (about 5000
Normally locusts remain in what
is called a "solitary" phase. But if favorable breeding
conditions... over- crowding and scarcity of food... the insects
will go through a “phase change”. They become gregarious, agitated,
begin to gather in very large numbers and finally evolve into a
single migrating swarm, or plague. Once a plague of locusts breaks
out there is little that can stop it. A single band is sometimes
miles wide... swarms of desert locusts, probably the most
destructive insect in the world, may contain as many as 28 billion
individuals. Locusts are voracious eaters... And that's "just"
 Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
See the phone below? It' has an earpiece and a mouthpiece. How do
you say each of those words in Hebrew? earpiece - A'FAR'KESET.
mouthpiece - PUMIT
 CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
In this week's parsha, we read: "HACHODESH HAZRH LACHEM RASHEI
CHODOSHIM RISHON HU LACHEM L'CHODHSEI HA'SHANA
"This month shall be for you the beginning of the months; it shall
be for you the first of the months of the year."
Rashi opens his commentary on the
Torah with the question: The verse, "Hachodesh hazeh lachem" is the
first commandment given to Israel. Why, then, does the Torah begin
with the story of Creation? Answers Rashi: "For should the people of
the world say to Israel, 'You are robbers, for you took by force the
land of the seven nations of Canaan,' Israel may reply to them, 'All
the earth belongs to the Holy One, Blessed Be He; He created it and
gave it to whom He pleased.'"
At first glance, it would appear
that Rashi fails to answer his basic question. If the purpose of the
Torah is to teach us mitzvot, the story of Creation should not have
preceded the first mitzva. It could have been told in a separate
book, like the book of Yehoshua.
The Torah is comprised of TARYAG mitzvot, 613 commandments. Ramban
counts Yishuv Eretz Yisrael - conquering and settling the Land of
Israel - as one of the 613 mitzvot. Rambam does not include this
mitzva in his count. Yet Rambam codifies all the laws pertaining to
Yishuv Eretz Yisrael like all the other halakhic authorities.The
reason may very well be that Rambam does not consider Yishuv Eretz
Yisrael as a separate mitzvah, like the mitzvah of sukkah or shofar.
Yishuv Eretz Yisrael is, however, the foundation for all the other
mitzvot. Without Eretz Yisrael we cannot fulfill all the taryag
This may be what Rashi is telling
us. Before the Torah teaches us the first mitzvah, it assures us
that Eretz Yisrael belongs to us. Now that we are in possession of
our God given country, we are in a position to proceed and obey all
Rabbi Yaakov Bulka, 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
 Divrei Menachem
Parshat Bo seals in our minds one of the most momentous events in
the history of mankind - the Exodus of the Jews from Egypt. This
event signified G-d's mastery over all the elements and blurred the
differentiation that we make between nature and miracles.
The Exodus stands out as a universal message, proclaiming the
triumph of good over evil, the victory of the underdog over its
wicked taskmaster. Yetziat Mitzrayim marked a glorious crossroads in
the unfolding destiny of the Jewish people. For despite having
descended to the forty-ninth level of degradation, Bnei
Yisraeldemonstrated their undying faith in HaKadosh Baruch Hu, as
they paraded the pagan gods in front of their Egyptian tyrants -
literal lambs to the slaughter.
Clearly, as the slaves divested them- selves of the fetters of their
burdens, each individual Jew awoke from his personal nightmare. Now
he would discover a new identity where dimen- sions of time and
space were defined, freedom of choice delineated, and
responsibilities recognized. And as each Jew rallied round to takea
"lamb or kid for each father's house", the Children of Israel could
be portrayed finally as members of, "The entire Assembly of Israel"
Four defiant days later, all the House of Israel would stand up and
be counted. Acting in unison, Jews dared demon- strate against the
mighty throne of the great Pharaohs. They rallied in response to the
command of their One G-d. They gained the respect and awe of an
entire people. Now they deserved to be elevated, onlya few verses
later, to the status of, "The entire Congregation of the Assembly of
Israel" (ibid 12:6).
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 hastening
the realization of our hopes and prayers for the rebuilding
of Jerusalem and the Beit HaMikdash.
"Clothes Maketh the Man…"
We are all familiar with that renowned expression (Ed. note:
Shakespeare said in Hamlet, "For the apparel oft proclaims the man."
But the expression has much older origin in Greek writings.) In the
case of the Kohanim who served in the Beit HaMikdash, this axiom was
literally true. In fact the Gemara says (Zevachim 17b),"When their
Bigdei Kehuna, (priestly garments) are 'upon them' (i.e. when the
Kohanim are actually wearing their requisite garments), their Kehuna
(priesthood) is 'upon them' (and they may serve in the Mikdash). But
when their Bigdei Kehuna are not upon them, they are not invested
with their priesthood" (and they may notserve in the Mikdash).
Tosafot direct our attention to a variant reading in Sanhedrin which
also furnishes a Biblical source for this observation. "And you
shall cause his (Aaron's) sons to come near, and dress them in
tunics. You shall gird them with a sash - Aaron and his sons - and
you shall wrap the headdresses on them.
The priesthood shall be a perpetual statute for them…" (Shemot
28:8,9). A Kohein was duty bound to wear the requisite garments when
he performed Avoda; if he failed to do so, his service was invalid.
The Gemara continues, "When they are not wearing their appointed
garments, they are not endowed with their priesthood
and they are regarded as Zarim (non-Kohein - however, other
requirements and restrictions of being a kohein apply). And a Master
said, 'A Zar who performs the Avoda is deserving of death'"
(Sanhedrin 83b). Rashi interpreted the pasuk, "To sanctify him so he
may minister unto Me" (Shemot
28:3) as meaning "To sanctify him
in order to induct him into the priesthood by means of (wearing)
Bigdei Kehuna, so that he will be a priest unto Me." The Kohanim
Gedolim of Bayit Rishon were embrocated with Shemen Hamishcha, a
special prepared anointing oil. Rambam asks, "And if there was no
anointing oil?" and then,basing himself on Yoma 5a, he proceeds to
answer his own question. "They dress (the designated Kohein) in the
larger number of vestments of the Kohein Gadol." The Kohein Gadol,
when he performed Avoda, wore eight garments, the common Kohein wore
only four (Hil. Klei Mikdash 4:12). In the case of Kohanim serving
in theBeit HaMikdash, clothes indeed made the man!
Sefer HaChinuch (Mitzva 99)
considers the wearing of Bigdei Kehuna as a positive commandment.
The Chinuch writes: "The Kohanim were commanded to wear distinctive
clothing for greatness and glory, and (only when wearing them) could
they (validly) serve in the Mikdash." He also analyzes the
psychological aspects of the Mitzva."The thoughts and intentions of
the messenger (the Kohein), who (by serving in the Mikdash) effects
atonement, must be 'seized' by the Avoda. All his thoughts and all
his intentions must be directed only to the Avoda. Therefore it is
proper that, when he performs Avoda, he should wear distinguishing
clothing. When he seesthese special garments on his person, his
heart will awaken and he will remember before Whom he is performing
Avodah." The Chinuch also notes the salutary effects of Bigdei
Kehuna on the hearts and minds of Olei Regel. "It adds to the glory
of the Mikdash and the Avoda when those serving there are dressed in
an extraordinarymanner. …by magnifying the (glory) of the Mikdash
and (increasing) the awe that it inspires, the hearts of evildoers
are softened and they repent of their sins."
Rambam's Sefer Hamitzvot also
counts the Kohanim wearing Bigdei Kehuna during the their Avoda as a
Mitzvat Asei (#33). Both the Sefer Hachinuch and the Sefer Hamitzvot
emphasize the requirement that the Kohanim must wear the ordained
garments, no more, no less. Interestingly enough, commentaries on
Sefer HaMitzvot comparethe ruling of the Rambam with that of the
Ba'al Halachot Gedolot. While the identity of the author of Halachot
Gedolot is disputed by scholars, the conceptual originality of this
Sefer is not. The well-known concept of 613 (Taryag) Mitzvot in the
Torah is based on a famous Gemara. "R Simlai taught, '613 Mitzvot
were communi-cated to Moses, 365 negative commandments … and 248
positive commandments…'" (Makot 23b). A trailblazer in Halachic
research in the Geonic era, the Ba'al Halachot Gedolot was the first
Sage who tried to identify all 613 Mitzvot, both positive and
negative, and examine each one in detail. He contends that the
requirementof Kohanim to wear Bigdei Kehuna when they performed
Avoda is not a Mitzva in its own right. However, he does consider
the prohibition of performing Avoda without one of the mandatory
garments or wearing an extra garment as one of the Mitzvot Lo
Ta'aseh (prohibitions) (Ot 68). Ramban notes that "if a Kohein wears
BigdeiKehuna and does not perform the Avoda, no Mitzva is fulfilled.
The Kohein's donning the Bigdei Kehuna before Avoda is merely a
preparation for the Avoda". (Similarly, building a Sukka is simply a
preparation for the actual Mitzva, dwelling in the Sukka.)
Concurring with the Ba'al Halachot Gedolot (and in contradistinction
to Rambam), Ramban points out that if we considered the
regular Kohanim's wearing the Bigdei Kehuna as a separate Mitzva,
and not simply as a "preparation" for the Mitzva, "we would be
obliged to consider the Kohein Gadol's wearing of his special white
linen garments (when he entered Kodesh HaKodashim on Yom Kippur) asa
separate Mitzva as well. …And what about the (eight 'golden
vestments' of) the Kohein Gadol? … (the wearing of the requisite
garments) is only 'part' of the Mitzva of performing the Avoda …and
Rambam himself has already explained that we do not include in the
Taryag Mitzvot individual 'parts of Mitzvot.'" (Ramban onthe Sefer
Hamitzvot of the Rambam)
Lev Samei'ach, another major
commentary on the Sefer HaMitzvot, totally disagrees. "…it is true
that if a Kohein performed Avoda (and lacked a requisite garment or
wore an additional) garment, his Avoda is invalid… but that is not
the intention of the pasuk… The pasuk (Shemot 28:2) said that Bigdei
Kehuna were 'for gloryand beauty'. In them the Kohanim were to be
honored and glorified… and these garments were to be their
distinguishing mark as already elucidated by Rambam in Hil. K'lei
Hamikdash 4:12." ([The Kohein Gadol] is anointed with oil and
arrayed in the special vestments of the Kohein Gadol." Note Vayikra
21:10) And the commonKohanim? Lev Samei'ach quotes the Gemara in
Zevachim 17b already cited above. "When their Bigdei Kehuna are
'upon them…" He continues; "If this is so, then the act of wearing
Bigdei Kehuna certainly should be considered a Mitzva in its own
right (as asserted by Rambam) since the Kohanim were commanded to be
'honored andglorified' by wearing them and that they 'are invested
with their Kehuna' (and are privileged to serve in the Beit
HaMikdash) only because of them." <to be continued>
Catriel Sugarman gives
illustrated lectures on the Beit HaMikdash and related topics. He
can be reached at(02) 652-7531 or firstname.lastname@example.org
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
Column #103. Contents of this weekly column are (mostly) based on
the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a
guide to correct pronunciation of Hebrew, specifically in davening
and Torah reading.
As we've done often lately, we
will look into the sedra of the week at words that are flagged in
EIM LAMASORET (part of Eim LaMikra HaShaleim) for special attention.
But don't see the comments as applying only to Parshat Bo, or even
to Torah reading in general; the lessons and reminders are helpful
in davening as well.
Take a look in perek 10, p'sukim
16 and 17. After the utter devastation of the locust, Par'o quickly
summons Moshe and Aharon and announces to them that he has sinned
against G-d... and them. I have sinned is CHATATI, with the accent
on the next to the last syllable (MIL'EIL). cha-TA-ti. Note also
that the TET does nothave a DAGESH in it. In the next pasuk, Par'o
asks that his sin be forgiven... My sin is CHATATI. Looks the same,
except that the accent is MILRA, on the last syllable. cha-ta-TI.
And the TET has a DAGESH. In Ashkenazis pronunciation, by the way,
the words also sound a bit different, because one has a KAMATZ under
theCHET and the other one has a PATACH under the CHET. CHAWTAWSI (I
have sinned) and CHATAWSI (my sin). The accents are still MIL'EIL
and MILRA respectively.
Here's a real picky one, follow
this. Go back a pasuk to 10:15. Here's part of that pasuk.
...VAYOCHAL ET KOL EISEV HA'ARETZ
V'ET KOL PRI H'ETZ ASHER HOTIR HA'BARAD
A while ago, we mentioned that TRUP (rhymes with CUP, Taamei HaMikra,
Torah notes) divide into two categories: M'SHARTIM, which lead their
word directly into the following word without a pause (except for
the very short pause between words), and MAFSIKIM, notes that call
for a pause before continuing with the followingword. Furthermore,
MAFSIKIM come in types, from the longish pause following an ETNACHTA
or SOF PASUK (roughly a semicolon and a period (full stop, for
British readers), to progressively shorter pauses. The piece of the
pasuk illustrates different kinds of pauses, based on TRUP, and
reflecting the intended meaning of thepasuk. First word VAYOCHAL has
a AZLA-GEIREISH which is a very short pause (called a SHALISH, it is
one of the MAFSIKIM with the shortest pause after it). And they ate
(referring to the swarm of locust). Next, ET-KOL-EISEV HAARETZ, all
the grass of the land, HAARETZ has a R'VI'I. The way we "sing" it,
it sounds like itshould get a long pause, but it doesn't. R'VI'I is
one of the MISHNIM, and gets a short pause after it. (Marginally
more than SHALISHIM, but less of a pause than M'LACHIM and KEISARIM.)
V'EIT KOL-PRI HA'EITZ, and all the fruit of the trees. HA'EITZ has a
ZAKEIF KATON, which is a MELECH. It gets a longer pause than
theR'VI'I. If done well, the different lengths of pauses join the
two phrases, "all the grass of the ground" and "all the fruit of the
tree", so that they can both be applied to the next phrase, ASHER
HOTIR HABARAD, that the hail left over. Follow? That the hail left
over goes for both the grass and the fruit. If the pausesare not
well done, the pasuk reads, And they ate all the grass of the land
-and- the fruit of the tree that the hail left over. It's such a
tiny point, but it's beautiful. If you like this sort of thing. (As
readers of TBDATR are supposed to.)
Let's look at one more word from
the sedra, which has two topics to remind us of, and is also a
mitzva among the 20 in Parshat Bo. 13:8 - And you shall tell (your
child...) V'HI'GADITA. The first syllable is V'HI with part of the
GIMEL because there is a DAGESH in it. The next syllable is GAD and
the SH'VA under the DALET is NACH and has no vowel sound at all. The
final syllable is TA and that's the syllable with the accent. The
word hi-GAD-ta became MILRA because the VAV at the beginning of the
word is a VAV HAHIPUCH (a.k.a. VAV HAM'HAPECHET), which switches the
tense from past (you told) to future or command (you shall tell).
The tense-flip is accompanied in most cases (but not all) by a move
of the accent from MIL'EIL to MILRA. With the DALET followed by a
TAV, we have a tendency to say ...GA-D'-TA, making the SH'A under
the DALET a NA. It's a NACH and it should be said like a NACH.
v'higgad-TA. Perek 13 has a few more of these tense-flipped words:
v'a-vad-TA (13:5), v'sha-mar-TA (13:9), v'ha-a'var-TA (13:12), v'a-mar-TA
(13:14). Re- member, meaning changes, so it's important.
BO has the three last plagues, represnted here by the locust, the
black rectangle, and the sword.
There are two ways of looking at MAKAT B'CHOROT. The standard way is
that the 10th and final plague was the smiting of the first-borns.
This fits the name of the plague - all the others have the name of
that which plagued Egypt, blood, frogs, lice, etc. Only the 10th is
called MAKAT B'CHOROT (as opposed to B'CHOROT), because the first
borns were not the plague, they were the victims of the plague. On
the other hand, there is an opinion that they were also the plague.
Actually, part 1 of the plague. They died.
But before that, say our sources, they took up sword and killed many
Egyptians. They were angry and upset (to put it mildly) that this
Moshe person was threatening in G-d's name to kill the first borns
of Egypt and Par'o seemed to be resisting. This idea fits with the
words in T'hilim 136 - L'MAKEI MITZRAYIM (for smiting Egypt)
BIVCHOREIHEM (WITH their first borns).
The Yo-Yo at the bottom is an apt image for Par'o's treatment of
Moshe and Aharon - get out, come back to me, leave and don't let me
see your face again, quickly come to me...
The clock shows "around 12:00", not at exactly midnight. G-d said to
Moshe that He will act at exactly midnight. Moshe transmitted this
message to the people as KACHATZOT, around midnight, so that people
should not jump to foolish wrong conclusions about G-d based on
their inexact reading of the time.
The lamb in the doorway stands for the Korban Pesach, which was
taken into the home and whose blood was smeared on the doorposts.
Matza is Matza.
And T'filin are T'filin.
The dog is barking - unlike his counterparts in the Jewish areas of
Egypt on the night of Makat B'chorot.
The canned food could be seen as dog food to reward the dog for its
“Kiddush HaShem”. But the better explanation of the can is that
canned food is called SHIMURIM in Hebrew. As in Leil Shimurim.
In the lower right is a bow - for Parshat BO and for the “gifts”
that the Egyptians gave Bnei Yisrael.
The baby, goat, and donkey represent the three different types of
B'CHOR in Jewish law.
The bull with an O between its horns is PAR-O.
The bone is not to break in KP, and also the repeated term B'ETZEM
The sword is also from the haftara, as are the axes.
That leaves three elements of this ParshaPix as this week's visual
TTriddles, a.k.a. PPP (ParshaPixPuzzle).
Note to parents: ParshaPix is good to use with children and guests
around your Shabbat table. Many other elements work on different
levels and can be used for different ages and backgrounds. Enjoy
ParshaPix and all of Torah Tidbits.
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
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 issue’s (VA-EIRA) TTriddles:
 Bad for most of the world, bad for Egypt, good for the people of
Israel - VAT eye drop
 Sara, Avraham, Yishmael, who AND?
 The reptile reptile switch
 one, many, thirteen
 One guy writing; one gal reading
 The Maftir opener leads to another Shabbat Rosh Chodesh
connection besides Yeshayahu's
 plus one element from the Parsha Pix Puzzle and a separate PPP
 Not a TTriddle but: We take out two Torahs this Shabbat. Before
you look for the answer, try to guess it on your own. How many times
this year do we in Israel read from exactly two Torahs?
And the envelope, please...
 VAT is Value Added Tax, or MA’AM in Hebrew for MAS ERECH MOSAF.
The Hebrew acronym usually sounds like MAM (like the English mom).
“Eye drop” is a misleading play on words for TEAR. Together that
makes MAMTIR, to rain down. That’s THE word for this TTriddle, but
the TTriddle could be solved without the VAT eye droppart. Bad for
most of the world was the Flood, okay for only No’ach and family and
the animals with him in the TEIVA. Bad for Egypt were the Plagues,
specifically, the plague of HAIL. In both cases, the termMAMTIR is
used: For in another seven days, G-d said to No’ach, I will cause
the rain to fall for forth days... G-dsends to Moshe to tell Par’o
that ...on the following day, very heavy hail will fall, hail the
likes of which have never been seen... The only other occurrence of
the word MAMTIR is in reference to the MAHN (manna) - G-d says to
Moshe that He will cause “bread from heaven”...
 SH’NEI CHAYEI... The years of the life of someone. Only three
people’s names follow those words in Tanach (all in the Torah). Sara
Imeinu, Avraham Avinu, and Yishma’el. Three other people’s names
follow USHNEI CHAYEI... That’s the meaning of “who AND?” from
theTTriddle. They are all mentioned in Va-eira: LEVI, K’HAT,and
 This one’s a maybe. When G-d gave Moshe the arsenal of “signs”,
the first one was throwing down his staff and turning it into a
NACHASH. A snake. When G-d sends Moshe and Aharon to Par’o, Aharon
throws the staff down and it turns into a TANIN. Rashi says that
TANIN means the same as NACHASH. But others disagree andsay a TANIN
is crocodile, as it is in modern Hebrew. See TT 603 p.7
Aliya-by-Aliya Sedra Summary for more on this. If TANIN is crocodile
and NACHASH is snake, then we have a reptile reptile switch.
 FROG(S). The word TZ’FARDEI-A in various forms occurs in Tanach
13 times - 11 in the p’sukim about the second plague and twice in
T’hilim referring to the same plague. The plain understanding of the
Torah is that there was a plague of countless frogs that inundated
Egypt. Based on the use of the singular form of TZ’FARDEI-A,Rashi
quotes a Midrash that there was originally one massive, huge,
humongous, enormous (get the idea already?) frog that appeared and
when it was struck by the frog disposal crew of Egypt, it split into
many, and kept multiplying... Hence, the TTriddle: one, many,
 This refers to a K’RI & K’TIV in the haftara for Shabbat-Rosh
Chodesh. The word is written ALEF-CHET-DALET but is to be read ACHAT.
In TTriddle language, that’s ONE GUY (masculine form of the word for
ONE) writing (K’TIV) and ONE GAL (feminine form of ONE) reading.
This TTriddle was in the same box as the visual TTriddles (a.k.a.
PPP, ParshaPixPuzzle) but was not part of the PPP. Except that the
PPP elements all came from the haftara too. See further.
 The MAFTIR’s opener is the two-word phrase UVYOM HASHABBAT, and
on the Shabbat day... Curiosity about this phrase led to a computer
search of Tanach which resulted in just one other occurrence of the
phrase. That occurrence is in Yechezkeil 46:1, which tells us that
the inner gate of the courtyard (of the Beit HaMikdash)was closed
during the six days of the week, and was opened on Shabbat and on
Rosh Chodesh. This is another connection between Shabbat and Rosh
Chodesh besides the one in Yeshayahu’s penultimate (next to the
last) pasuk, which we reread after the last pasuk, which speaks of
Shabbat to Shabbat and Rosh Chodesh to Rosh Chodesh.This pasuk, of
course, is the main reason for the choice of Yeshayahu 66 as the
haftara for Shabbat Rosh Chodesh.
 The visual TTriddles...
Let’s start with the one that was the unexplained elent of the
ParshaPix from page 3. NIM is “a game in which players in turn
remove small objects from a collection, such as matchsticks arranged
in rows, and attempt to take, or avoid taking, the last one”.
(Definition courtesy of GuruNetm a wonderful, convenient,
usefulmultipurpose reference tool for your computer - check it out
at www.gurunet.com - highly recommended.) One popular starting
arrangement of NIM is to have three rows or piles of three, five,
and seven objects (or lines of tick-marks on a piece of paper). Two
players alternate in removing (or crossing off) any or all of
one pile/row at a time. Player required to take the last
piece/mark loses the game. Shown in the ParshaPix is the opening
set-up of a game using keys (coins, toothpicks, matches, jelly
beans, peanuts, paper clips are all more common, but you can play
the game with keys). This version of the game is called KEY-NIM.
Getit? Plague number 3, KINIM, lice. KEY-NIM. Like it? Want to play?
(It’s actually pointless to play this game if both players know how
to play. In this version, the person who goes first can always win.
But the value of the game is in playing it with someone who doesn’t
know how to win, and watch the thought process develop
game after game until a winning stategy is discovered. After
that, for math-people, you can show the mathematics behind the
Now we move the the PPP from page 38 (TT 603). There are seven
different elements, all from the haftara. All of them are fairly
easy to get. We’ll take them in the order of haftara. HaShamayim
KEY-C (66:1). The next one appears in 66:6 and is a play on words
with an interesting ALEF-AYIN switch. KOL SHA’ON MEI-IR, the soundof
a clock that wakes (people) up, an alarm clock. Except that SHA’ON
in the pasuk is spelled with an ALEF rather than an AYIN, and MEI-IR
means something else. In the pasuk, it means the sound of an uproar
in the city. 66:17 mentions a mouse (not the computer kind, but...),
66:19 mentions a place or nation called PUL(pool, rightmost
picture), RECHEV, in modern Hebrew, a car, and horses are mentioned
in 66:20 (chess knights are often called horses, and in Hebrew SUSIM),
as are covered wagons, TZABIM, which are turtles. That’s it. Seven
items in all.
 This non-TTriddle turned out to be trickier than expected when
it first came to mind. This past Shabbat being a two-Torah Shabbat,
naturally sparked the question as to how often there are two-Torah
days. The answer given on page 10 (bottom of left-hand column) in
mirror writing is 22, which includes each of two daysof Rosh HaShana,
Yom Kippur, first day Sukkot, (there was no Shabbat Chol HaMoed
Sukkot this year), (not Simchat Torah because its a three-Torah
day), 4 so far, Chanuka added another four with the two Shabbatot
Chanuka and the two weekday Rosh Chodesh Tevet days of Chanuka.
That’s 8. Pesach is another 7 days with two Torahs.and Shavuot is
another. 16 so far. (Remember the question mentioned Israel. There
are three more in Chutz LaAretz, one for each of the Shalosh Regalim).
Then there is Sh’kalim, Zachor, Para, and HaChodesh. That’s 20.
Shabbat Rosh Chodesh Sh’vat, the one that started the whole
question. And Shabbat Rosh Chodesh Tammuz.22 this year. Rest
assured, IY”H & B”N, we’ll have fuller stats on this issue in the
future. Alas, the question is flawed. The words “in the morning”
needs to be at the end of the question to make it work. As stated,
regular Shabbatot and fast days qualify as days we read from two
Torahs, and days like this past Shabbatdo not, since we read from a
third Torah at Mincha. On second thought, maybe saying “how many
times, rather than how many days, does not allow Mincha Torah
reading to be included, and the question as stated is unambiguous.
Perhaps. Anyway, you see the intention. Since this TTriddles report
is being written on Motza’ei Shabbat, we don’t have reader response
on this issue yet. If anything interesting comes in, we’ll share it
This week's TTriddles:
 No less appropriate for its, than the next
 Cuore par'o and whom?
 negative for women & Egypt; positive for Avraham & Yishmael
 Avraham, Yosef, Par'o, Moshe, David, Sha'ul, and...? Quick -
what's the answer
 This week, it's too early, but next week, it's exactly what G-d
said to do.
 Twice this Shabbat morning; 22 times after Shabbat
 plus three elements from the Parsha Pix
Israel Center Miscellany
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
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
Israel Center Cafe: Delicious meals and snacks, soups, sandwiches,
salads...Under the supervision of OU-Israel Mehadrin, Located on the
lower level of the Israel Center, Hours: Sun.-Thu. - 10:00am -
3:00pm, plus... Catering for all occasions by Schocketino Catering
on and off the premises • Home entertaining made easy with
fish, vegetable, fruit, deli, cake, OU and Mehadrin hashgacha.
To order call Chaim at: 058-551-538
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,
The Yaakov Winet Tape Libraryof the Israel Center announces the
opening of the First Phase of the many hundreds of new tapes in
English for our public.
Rabbi Lopez Cordozo, Rabbi Aryeh Carmell, Rabbi Aryeh Rosenfeld
-"Rabbi Nachman's Wisdom", Taste of Torah - various Rabbinic
A terrific Yasher Koach to all those volunteers who made this grand
opening possible with their hard work. See you soon in the library
on floor #1
ANNOUNCEMENT • to all community organizations in Jerusalem • To help
avoid clashes of major events among different organizations, please
callIta Rochel at the Israel Center, (02) 566-7787, ext. 204
OU Israel Center Family Counselling Serice, For appointment call:
For your information: Over the years of Torah Tidbits, the typing
and layout have been done with several different programs. For more
than a year now, TT has been prepared with DavkaWriter, and the
program just gets better and better. Davka’s contact in Israel:
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 accessthematwww.ou.org/israel/ic;Pleasenote:Youcangofrom
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 TorahTidbits
website. And check out theOU’smain
site(www.ou.org)whereyoucan explore the many facets of OU activities
and programs, access dozens of Torah
shiurim and sites, Kashrut, audio, video... and much more.
Listen toTorah Tidbits Audio on www.israelnationalradio.com: Divrei
Torah, music, and "other stuff"
Besides the Israel Center, many shuls and hotels, Torah Tidbits is
generally available on Thursdays and Fridays at the following
locations in Jerusalem:
Geula - Rechov Malchei YisraelBig Deal • Brooklyn Bakery • Noam
Mea Shearim - Rechov Mea ShearimOr Hatzafon Bookstore • Min HaStam
Rechov King GeorgeMoked Stationery store • Eye WorldBelinda Dairy
Rechov YafoVillage Green • Holy BagelCoffee Time Bagel • Big Deal,
Off Rechov Aggrippas - JBC Books, the Orthopedic Center
Keren KayemetHeimishe Essen • Levy’s Newstand/Kiosk
Rechov StrausHaSofer • Bikur Cholim Gift Shop
Bell Center - Rechov King George• N/X Clothing, Medical Center
Talpiot - Big Deal
Ramot Eshkol - The Medical Center
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
As of Rosh HaShana 5764, yearly membership for couples (even if one
of the two does not frequent the Center) is 250NIS. Membership for a
single person is 180NIS per year. Life membership remains at $500,
with payments possible. Contact the Center for details of membership
benefits. • Membership includes lower rates for
subscription to Jewish Action, the
Orthodox Union’s popular quarterly magazine - You can cut and send
this form to us at P.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
to TTreaders who do not
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.
For sale at the Israel Center: Set of 6 tapes byRabbi Dr. Aaron
Rakeffeton The Rav & Religious Zionism -
The Israel Center is looking for volunteers to help with various
tasks. Please contact Batya if you can be of help to us. (02)
566-7787 ext. 249
NESTO Native English-Speaking Teen Olim
Well that was one long 7 days for NESTO. Starting last Tuesday we
finished the last practice for the upcoming NESTO movie so for all
the cast and crew filming will be starting shortly and for
information contact the madrichim.
After that we waited 3 days and
finally had our Senior Plus Shabaton!!! And in agreement with
everyone nothing can be said of it short of one word - AMAZING! The
bus ride was a lot of fun and made all the more special as current
NESTO rediscovered NESTO graduate Yoni Elkins who made the bus ride
all the more active andfun. That, the private conversations and
Ariel Wolf reading the Mad Libs made the ride nothing short of the
traditional NESTO experience. Finally we arrived at Har Tavor and
got organized in our rooms and got ready for Shabbat. The
accommodations were so great that by the time we were ready for
Shabbat, there was no moreneed for the signs with our names on the
door and everyone knew their place, in the rooms and in the ambiance
of the Shabbaton. Friday night we had a very ruchani tefilah and
Kabbalat Shabbat followed by wonderful food and song. We then had an
optional tish followed by a session about "What I Believe" by Daniel
Gindis,that talked about The Creator, the universe, Judaism, and our
place in it all. The discussions was followed by many of the
chanichim and staff deeply discussing the topic of the session which
shows that at NESTO we can focus on deep things as well as having
fun. It took a while for everyone to go to sleep since people
were taking advantage of the time to talk to friends they
haven't seen in a while. Or better put in the words of comment about
Friday night by Asher Krim: "All right Let's Cover the Obvious
Holiness, Observation, Learning". Thank you Asher for sharing that
with us all.
Anyway... Shabbat morning we woke
up and had a wonderful tefilah with singing and dancing and a
special reading by Chaim Pelzner for Rosh Chodesh. After that we had
lunch and Menucha. People played charades and chilled. After that
Ariel Woolf gave a sesion on suicide and the value of our lives
called, "Me, Myself and Die"followed by Seudah Shelishit. During the
seudah we had a lot of spiritual singing taking us to a higher
level. Ezra closed the Shabbat where he spoke of the power of a
group, its effects and our places in it. Daliya talked about the
singing, Noam Vasel spoke about taking just one thing you learned.
After that we had Havdalaby Shmuel and a Sichat Siyum by Yehoshua.
We had a long bus ride home full of singing, talking and much fun.
All in all, it was a Shabbat made from the stuff of Legend... but
more importantly the stuff of NESTO. A special thanks to Chaim,
Yehoshua, Tanya, the madrichim, and a big Yashar Ko'ach to the
This past Tuesday, Senior NESTO
did a peula about taking advantage of TIME. Itamar left early - he
was sorely missed.
Seniors Plus did an adlibbing self-expression night, where adlibbing
and performance counted as much as how smoothe it went, and
applause. Counselor participation was mandatory. Jacob, Chaim,
Gershon, and Dalya tied for third. Second place, for maximum points
for preparartion went to Zev, Asher, Yoni, and Ariel. And firstplace
was won by David and Mati who sang and rapped about calligraphy on
Ming vases. It was a great night - congratulations to all, and
Never Eat Seventy-Two Olives (at one time)
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787
ext. 244 • fax: 561-7432 Chaim Pelzner, Director, Yehoshua Bonchek,
Coordinator, Tanya Glassman, Bat Sherut NESTO is partially funded by
the Jewish Agency for Israel
We are LOOKING for...Camp Director(Couple Preferred) for our summer
camp, DROR: Torah Personality, Management Experience, Previous role
as Camp Director, Strong “kesher” with kids, Responsible for
educational content, selection of staff, and camp management, Send
CV to Meir Schwartzfax: 02-566-0156 or email@example.com
Your tax-deductible support for the Malki Foundation / Keren Malki
helps us enable quality home-care for seriously disabled children in
Israel. Ph. 058 853317 • www.kerenmalki.org
• In loving memory of Malka Chana Roth HY"D murdered in the Sbarro
bombing, 9 Aug. ‘01
TIYULIM & SHABBATONIM
THE TRAVEL DESK for making reservations 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 to Thursdays. Call Batya at the Travel Desk of
theIsraelCenter,566-7787ext. 249;fax: 566-7876 • firstname.lastname@example.org
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
bypressing2rightaway 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. 18NIS will get you a delicious sandwich (specify your
preference), a refreshing drink (specify regular or diet)
andadessert. Your box will be ready for you when you board the bus.
CANCELLATION POLICIES Please note: We reserve the right to charge a
cancellation fee in case of last-minute cancellations. (Please speak
to Batya 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. 249).
We have many attractive deals for them... and you. Let us turn an
ordinary “been there, did it” visit into an unforgettable, special
KASHRUT POLICY Food for Israel Center In-House programs is
supervised by <-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
Please note: We cannot return phone calls from overseas, but rather
people should fax 972-2-5660156 for the Attention of Batya or email
For reservations at the hotels listed below or any other Israeli
hotels,please call Batya directly at the Travel Desk 566 7787, ext.
249.She'll be happy to accommodate you with any of your requests.
Israel Center Tiyulim are partially subsidized by the Jewish Agency
Israel Center In-House Shabbaton • Shabbat ParshatMishpatim -
Sh'kalimM'vorchim Adar - Machar ChodeshFebruary 20-21: Guest
speaker:Rabbi Emanuel Feldman, Shabbat morning davening Chazan
Binyamin Munkand the B'Nevel Choir conducted by Netanel Zelovsky
plus shiur by Rabbi Quint, Divrei Torah, mini-shiurim, tidbits,
200NIS p.p. mem, before TU BiShvat,230NIS p.p. non-mem, before Tu
Bishvat, 230NS p.p. mem, after TU BiShvat, 260NIS p.p. non-mem,
after Tu Bishvat
Housing:  You live in the neighborhood; You arranged to stay
with someone in the neighborhood; We can arrange for you to stay
with someone from the neighborhood; We can arrange sleep-only
accommodations at a local hotel (extra cost)
When you register, let us know your housing needs, dietary requests,
seating preferences, etc., Candle lighting 4:54pm • Mincha
5:00pmShabbat morning davening at 8:00amWatch for further details •
(02) 566-7787 ext. 204
The walking tour scheduled for Friday, Jan. 30 has been postponed.
Watch for new date.
Wednesday, FEB 4 • 9:00am to noon: Beit HaMikdash Tour with Catriel
Sugarman & Nachman Kupietsky; Step-by-Step viaVirtual Davidson
Center, Also... Tour the Western and Southern Walls areas and get to
learn and love things you haven’t heard about or seen before!
Advance payment required • Limit 40 people • 50NS (non-memadd
10NIS), Meet at Dung Gate leading to Kotel entrance to Davidson
Center • Shulamit’s tiyulim are always treats; Come! you’ll surely
enjoy her delicious sweets
Do the following key words speak to you: EILAT, TU BiSHVAT,Shabbat
Shira, Long weekend, mini-vacation, YOU
Thursday, Friday, Shabbat • February 5-7, '04 at the 4* Shalom Plaza
Hotel in Eilat(Mehadrin for our group): On the way to Eilat, we will
stop at the Ein Gedi Guest House for a Grand Tour of the Botanical
Gardens and their unusual Cactus Garden, followed by a Mehadrin
Lunch. We will arrive in Eilat in the afternoon at thehotelwherewill
have a special program for your entertainment after dinner.
Friday morning we will have a guided tour in Eilat.
During Shabbat we will participate in the 20th year celebration
ofthe Acceleration of the Torah Roots of the Gar'in Torani of Eilat.
On Shabbat there will be shiurim and a guided walking tour.
Leaving Israel Center at 8:00am Thursday and returning IY"H Sat.
Cost of the Weekend including a bus which will be with us at all
times.Lunch on Friday is the only thing not included in the cost.
800NIS (840NIS for non-members) • Program subject to change, Limited
space - Sign up soon by calling Batya 5667787 ext # 249, Shulamit’s
Tiyulim are always Treats; Come! You will enjoy her delicious sweets
EIN GEDI: 4 days - 3 nights: MON-THU, February 23-26, '04, (Leaving
Monday 9:30am • returning Thursday afternoon): Free bathing at the
Spa including mineral & mud baths, Magnificent Magical Botanical
gardens on premises, Indoor Sweet Water Pool, Full and varied
program – Tiyulim - shiurimincl. tour of the cactus
garden,healthlectures,exercising,Mehadrin with Eida Chareidis and
Rav Landau productsand a full-time Mashgiach on the premises •249NIS
p.p. per night (if you stay 3 nights), 269NIS p.p. per night (for 2
nights), 279NIS p.p. for a one night stay, Exclusive beautiful
deluxe room 299NIS p.p. per night, Prices are for double
occupancy–half board(breakfastand dinner - lunch 30NIS extra) • For
Monday’s lunch, you must order this meal when you sign up, or it
will cost 35NIS. One person in a room: 400NIS per night (480NIS
Deluxe), Round-trip transportation (J'lem-Ein Gedi on Monday and Ein
Gedi-J'lem on Thursday only) - 70NIS p.p. Cancellation
fees:60NISp.p. beforeFebruary19th noon, 149NIS p.p. after that day
and time, Rooms have fridge, "kumkum", coffee, tea, cookies,
crackers • Ein Gedi Botanical Gardens are the only national
botanical gardensin the world that have people living in them! •
Shulamit’s tiyulim are always treats; Come! You will surely enjoy
Tower of David Tour guided by Ruth Cohn: Come on an incredible
journey into the past within the Citadel WallsWatch the History of
Jerusalem unfold, from the time of King David until our Modern State
of Israel, Tuesday, February 10, 04 - 18 Shvat 5764 - 1:00-4:00pm,
Amongst other exhibits we will see: Replica of King Cyrus's
declaration encouraging our people to return and rebuild the Temple,
Exhibition of dolls dressed in authentic J'lem costumes represents
the cultural diversity of the City, Model of Jerusalem in its heyday
prior to its destruction in 70CE, There is quite a bit of walking in
the Museum as well as many steps, Please contact Batya at 566-7787
ext 249 to reserve place, 30NIS members • 36NIS non-members •
Shulamit's Tiyulim are always treats; Come! You will surely enjoy
her delicious sweets
TRAVEL DESK SPECIALS
For reservations at the hotels listed below or any other Israeli
hotels, please call Batya directly at the Travel Desk 566 7787, ext.
249. She'll be happy to accommodate you with any of your requests.
Prima Kings, Jerusalem, valid January 30-31
THIS SHABBAT, 680NIS per couple, F/B
Sheraton-Plaza, Jerusalem, valid January 30-31
THIS SHABBAT, 1120NIS per couple, F/B
Holiday Inn Bayview (Haifa), valid Feb. 1-5, 8-12
2-night MIDWEEK package: 970NIS per couple, B/B
includes one free massage
Hyatt, Dead Sea, valid thru Feb. 26
2-night MIDWEEK package: 1100NIS per couple, H/B
Jerusalem Pearl, valid January 30-31
SHABBAT, 1095NIS per couple, F/B
Renaissance, Jerusalem, valid thru Feb. 26
2-night MIDWEEK package: 800NIS per couple, B/B
incl. FREE entrance to pool, Jacuzzi, and sauna
Eden, Zichron, valid January 30-31
This SHABBAT , 675NIS per couple, F/B
Kfar Giladi Hotel, valid through February 26
2-night MIDWEEK package: 870NIS per couple, B/B
Novotel Thalassa, Dead Sea, valid February 1-5, 8-12
MIDWEEK: 475NIS per couple per night, H/B
Canaan Spa, valid February 1-5, 8-12
Midweek: 1075NIS per couple, per night, Dinner & Brunch
Club Hotel Eilat, valid February 8-12
MIDWEEK: 470NIS per couple per night, B/B
Club Inn Eilat, valid February 8-12, 15-19
MIDWEEK: 420NIS per couple per night, B/B
Jerusalem Pearl, valid February 1-5
MIDWEEK: 480NIS per couple per night, B/B
Havat HaBaron, Zichron, valid February 1-5
MIDWEEK: 335NIS per couple per night, B/B
Dan Panorama, Haifa, valid February 5-7
SHABBAT, 1260NIS per couple
PLUS Thursday night B/B, Shabbat F/b
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) •
F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh
nights (some, not all hotels)
The Back Page of TT604
The Avrom Silver Jerusalem College for Adults is the educational
component of the Seymour J. Abrams • Orthodox Union • Jerusalem
World Center and incorporates classes & lecturesof the OU Israel
Center's Project Yedid, JCA, and the Jewish Values Education
"Regular" 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 or the UJC
Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 7-14 Shvat
(Jan. 30 - Feb. 6)
9:00am: In-Depth Pirkei Avot with Rabbi Chaim Eisen
Shabbat Afternoon Shiur, 3:30pm, Mincha at 4:30pm, minyan
permitting, Shabbat Parshat Bo, January 31st - 30 Days hath Nissan,
Sivan, Av...by Phil Chernofsky
Motza'ei Shabbat, Jan. 31, 8:30pm • Entrance Requirements for the
World to Come: Rambam vs. Maharal, Referee: Rabbi Yaakov Moshe
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 Masechet Beitza by Rabbi Hillel Ruvel
5:40pm No longer connected to the shiur, so please make an extra
effort to join us
SUNday N'SHEI LIBRARY 10:30am-12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with
10:30am (women) Let's learn Chumash with Tonia Frowein
1130am: (men & women): Parshat HaShavua with Shprintzee Herskovits
Sunday, 2:00pm • Theraputic Tools" by Yaakov Gerlitz Dipl. Ac,
Practitioner of Chinese Medicine, Shaarei Zedek Hospital
Sunday, February 1st, 7:30pm • Jewish Thought as it emerges from the
Torah with the help of Ramban's Commentary: This week's
Shiur:HaN'filim... Bnei Elohim, Who are they? Does Judaism believe
in Fallen Angels? by Rabbi Chaim Eisen
MoNday, N'SHEI LIBRARY - 10:00-12:30
9:15am • (men & women) excursions into the world of nevi'im by Pearl
10:30am (men &women): Rambam's 13 Principles with Rabbi Zev Leff
11:36am (men & women), Jewish History series: Why REVOLT against the
Rome of Hadrian after 130C.E.? with Dr. Henry Goldblum
11:36am (women) Honoring someone after they pass away from the
teachings of Rabbi Avigdor Miller z"l... with Discussion with Aviva
SLIM FOR LIFE Group weight-loss program for women, No obligation for
the first session • Qualified nutritional advisor on hand Mondays
from 11:35am, Elisheva999-6479
Monday, February 2nd, Video and Lunch, 12:30pm: “Parshat Bo" by Dr.
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,
12:45-1:45pm Call Sura Faecher, 9932524
Mondays (and Wednesdays) 2:00pm: Hebrew-reading Ulpan
Women's Beit Midrash: Acquire study skills and knowledge crucial to
your life as a Jew - join us! Guided Chavruta study with Pearl Borow,
In-Depth study of Chumash B’reishit with Rashi, - Shiur by Rabbi
Pri Chadash Women's Writing Workshop: Mondays: 5:20-7:20pm with Ruth
Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Mondays at 7:30pm (and Wednesdays at 9:00am) • Parshat HaShavua with
Dr. Avivah Gottlieb Zornberg
MON, 8:30pm •AM SEGULA: “Curing the Jewish Heart” series, Lectures
by Eli Yosef
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, Feb. 9, 7:30-9:30pm, http://maskjerusalem.cjb.net
• Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
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
Yad Yaakov Center for Jewish Education classes at the Israel Center,
Tuesdays, 9:00-10:30am Call 054-690-330 for further information
9:00am: (men &women) The World of Mishna: Halacha, Hashkafa, and
History with Rabbi Aharon Adler
10:15am (men &women): Parshat HaShavua with RabbiSholom Gold
9:00am: Pride & Anger: Qualities against Wisdom & Prophecy with Dr.
9:55am: Following the Temple Vessels with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: New experiment - shiur in Hebrew: To be Holy and walk in
His ways with Dr. Hayim Abramson
11:55am: Chabad insights into Parshat HaShavua and the Actualia of
Our Time (women only) with Raizel Zisk
Tuesday, Feb. 3, 12:30pm (lunch and video) “Living with an Aging
Brain " by Dr. Robert Werman
Regrettably, the lecture & slide presentation, “Remember the
Columbia” is postponed
due to the illness of the guest speaker. We wish him a R'fuah
MOVIEtIME at the Israel Center: The Mighty: This is a heart warming
story of a unique friendship... Kevin, afflicted with a rare
physical disability that prevents him from living a normal childhood
is an extremley intelligent boy who lives in the world of his
imagination. Max on the other hand is an over weight boy who suffers
from a learning disability and has failedthe seventh grade several
times... Through their adventure they find a frienship providing
completeness of self and an unbreakable bond of love. Join us on
Tuesday evening, February 3rd, 8:00pm (100 mins.) [Ed. note: You'll
want to seethis movie and you'll want your children and
grandchildren to see it... more than once]
9:30am: Towards More Meaningful Davening with Dr. Joel Luber
Wednesdays at 9:00am (and Mondays at 7:30pm) • Parshat HaShavua with
Dr. Avivah Gottlieb Zornberg
9:15am • Kol Isha: Rabbi Macy Gordon
10:45am (men &women) Kuzari - An Adventure in Jewish Thought with
Rabbi Sholom Gold
Wednesday, Feb. 4, 12:30pm, lunch and video: “Why did Israel have to
suffer in Egypt" Rabbi Sholom Gold
(Mondays and) Wednesdays 2:00pm: Hebrew-reading Ulpan with Chani
Women's Beit Midrash: Acquire study skills and knowledge crucial to
your life as a Jew - join us! Women in Tanach (see next box), Guided
Chavruta study with Pearl Borow
3:00pm(men & women) Women in Tanach with Pearl Borow
7:30pm • Jewish Philosophy, Road Map to the Prophets - Rambam's
Guide for the Perplexed by Rabbi Chaim Eisen
Root & Branch Association (in cooperation with the Israel Center):
Wednesday, February 4th, 19:00: "Preserve the Vessel: Being Jewish
in a non-Jewish World", Sarah Shapiro Author, "Growing With My
Children: A Jewish Mother's Diary", "Don't You Know It's a Perfect
World?", "Our Lives" anthologies, "A Gift Passed Along: A Woman
Looks at the World Around, Her" (Artscroll); ...and teaches writing
workshops in Jerusalem • Info: email@example.com • NIS25 per person,
members NIS20, students NIS10
8-10pm: Aliya Counseling with Miriam Bass
10:30am: Shiur while you fold...Chassidut with Rabbi David J.
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
9:00am: In Depth Pirkei Avot with Rabbi Chaim Eisen
UPCOMINGS at the Center
Tuesday, February 10th, 8:00pm • Shalom Freedman will speak
aboutDerech Eretz and his latest book,"SmallActs of Kindness:
Striving for 'Derech eretz" in Everyday Life"
Financial Awareness Week
Sunday, Monday, Tuesday, February 8-10, at the Israel Center - all
Investment Seminars featuring Mark van Gelderen
Award winning financial educator
Sunday:The Israeli Tax reforms: is this it? and how to legally
minimize your tax exposureA leading tax lawyer will explain and
answer the most commonly asked questions of Olim and Tourists.
Review strategies for minimizing difficulties and get a complete
overview of all the changes and their implications. - Mark, Atty.
Eli Clark & Brent Labinsky
Monday: 10 Outstanding investments for the times
Capital Protected investments that have a nice upside with little or
no downside risk.
Investments with monthly (or better) liquidity that return several
times the bond rate but with lower volatility!
Relatively low risk investments that are doing 7-15% even in these
7-10% Income producing investments.
Combining the best strategies and investments from North America,
Europe and Asia. - Mark and Brent
Tuesday: Investing in IsraelSavings; Bonds; Shares, Mutual Funds;
Residential and Investment Real Estate
Israel provides the best savings instruments in the Western World.
What's the story with the local stock and funds market?
A review of all the major issues in buying, owning and selling a
The pros and cons of real estate investing in Israel.
Invest in Tabu Land, perhaps the ultimate Israeli real estate
investment. - Mark, Moshe Jonas (stock broker), Atty. Deana Fein, &
20NIS per class, all 3 classes for 40NIS • Call the Financial
Resource Network for details:(02) 622 3065, (067) 692 329, (058) 933
Motza"Sh Feb. 14, 7:45pm: Evening in memory of Etta Kossowsky a"h,
Guest Speaker:Bracha Ehrman on Shira, Divrei Torah by Eli Ehrman and
Rabbi Dr. Z. Kossowsky
Sunday, February 15th, 8:00pm: Know your Numbers, Hypertension,
Diabetes andthe Metabolic Syndrome 2004 by Dr. Henry Hashkes, MD,
Specialist in Hypertension
Root & Branch Programs: Wed., February 11, 13:00-22:00Jerusalem
Ecology ConferenceTheme: Organic Farming in Israel
Wednesday, February 18, 19:00Guest speaker: Barry Chamish Topic to
Tuesday, February 17, 8:00pm: KISS your sadness, fears/anxiety,
pains, and addictive drives GOODBYE, Jewish Healing with Emotional
Freedom Techniques and Tehillim, Rabbi Immanuel Yosef Legomsky MA
Neurotherapist, Director: ITC, www.IsraelTraumaCare.org
Tues., Feb. 17, 12:30pm • The Prince of Egypt, film followed by
discussion: Did Hollywood get the Peshat right?
Wednesday, Feb. 11, 8:00pm: Confronting the Palestinian Case against
Israel with chaim Azses
Wed. Feb. 25, 8:00pm, Is there hope for a Democratic Palestine? and
why do we care? with Dan Diker
Save this date: Tuesday, May 18, '04 - Leil Yom Yerushalayim; OU
Israel Center Dinner
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
Sandy Kestenbaum, 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,
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: firstname.lastname@example.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
TT is published and printed "in house" at the Israel Center
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