Shabbat Parshat EMOR
TT #617 - May 7-8 '04, 17
Iyar 5764
This Shabbat is the 225th day (of 355); the 33rd Shabbat (of 51) of
5764
...U'SH'MARTEM MITZVOTAI V'A'SITEM OTAM ANI HASHEM: (Vayikra 22:31)
...And you shall keep My commandments, and do them: I am Hashem
We read/learn the FOURTH perek of Pirkei Avot this Shabbat
There is still time to join us at the Israel Center's Annual Dinner
to benefit the Center's Youth Programs, Tuesday, May 18th - Leil Yom
Yerushalayim at the Jerusalem Renaissance honoring Marc & Chantal
Belzberg, Rabbi Aharon Adler, and Rabbi
Stewart & Susie Weiss - Call 566-7787 ext 203
ZMANIM - HALACHIC TIMES
Correct for TT #617
Candle lighting - (Emor) 6:48pm (earliest -plag - 5:59)
Havdala - 8:04pm
Rabbeinu Tam Havdala - 8:42
Ranges are THU-THU 15-22 Iyar (May 6-13)
Earliest Shacharit - 4:54-4:48am
Sunrise - 5:49-5:43½am
Sof Z'man Kri'at Sh'ma - 9:12-9:09am (8:22-8:17am)
Sof Z'man T'fila - 10:20-10:18am (9:46-9:43am)
Chatzot (halachic noon) - 12:36-12:35½pm
Mincha Gedola (earliest Mincha) - 1:10-1:10pm
Plag Mincha - 5:58-6:02pm
Sunset - 7:28-7:33pm (7:23-7:28pm)
Candle Lighting and Havdala for other cities (time in bracket is
earliest candle lighting
candles city havdala
7:06pm (6:01) Raanana 8:07pm
7:04pm (6:00) Beit Shemesh 8:05pm
7:06pm (6:01) Netanya 8:07pm
7:05pm (6:01) Rehovot 8:06pm
6:45pm (6:01) Petach Tikva 8:06pm
7:04pm (6:00) Modi'in 8:04pm
7:04pm (6:00) Be'er Sheva 8:05pm
7:03pm (5:59) Gush Etzion 8:04pm
7:04pm (6:00) Ginot Shomron 8:06pm
6:48pm (5:59) Maale Adumim 8:04pm
7:00pm (6:00) Tzfat 8:06pm
7:03pm (5:59) K4 & Hevron 8:04pm
Jerusalem lights candles 40 minutes before sunset. (Except for those
who don’t follow that custom.) Which sunset? Important question. The
standard practice is to count 40 minutes before “sunset of
elevation”. Jerusalem is a little over 800m above sea level. If one
could see the sun set over a horizon at sea level (which
can be
done from some parts of J’lem), it would
set about 5 minutes later than someone watching from sea level, or
seeing the sun set beyond mountains that are approx. the same height
as Jerusalem is. Since the sunset on the same plane is 5 minutes
earlier, and for Shabbat purposes is the sunset we would have to
consider because of the strictness of
Shabbat, then J’lem candlelighting time is really only 35 minutes
before “the other” sunset.
All other places at some height above sea level have similar
problems.
Tzfat lights candles 30 minutes
before sunset. Official candle lighting for Petach Tikva is 40
minutes before sunset, just like Jerusalem. Not everybody holds by
that timing.
Some communities calculate
Shabbat out at 33 minutes after sunset. Some use the angle of the
sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t
rely on it exclusively. Cross-check times with calendars and charts.
Please report discrepancies to us, so that we can improve our time
table.
Also realize that Sfardim and
Ashkenazim often has differences in minhag.
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since
the eastern horizon (where the sun rises) consists of the Hills of
Moav across the Jordan River, which are approx. at the same
elevation as Jerusalem
Sunset, on the other hand, is
given for an elevation of 825m and, in parentheses, as if at sea
level. There are different opinions as to which sunset time should
be used for halachic purposes. We present both times.
The deadlines for the SH'MA and
the Shacharit Amida can be calculated in two ways. Either
considering the day to be from sunrise to sunset or from dawn to
stars out. The first way of reckoning is known as the opinion of the
GR"A, and is the first time given in each case. The second method is
known as the Magen Avraham, and is
presented in parentheses.
Aside from candle lighting and
havdala, the times are presented as a range, from the current
Thursday of the issue of Torah Tidbits until the coming Thursday, a
span of 8 days. Days between the two Thursdays can be determined by
interpolation (which means: a method by which to estimate a value of
between two known values-this is
something that
people above
a certain
age might remember from high school trigonometry and logarithms, but
younger people who went to school during the calculator era might
not be familiar with).
It is usually wise to "pad" the
times with a minute or two in the "play it safe" direction. E.g.
Plag Mincha. Better to finish Mincha a minute or two before the
given time. But, better to not light candles until a minute or two
after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and
conceptual aspects of the Jewish Calendar, thereby better fulfilling
the mitzva of HaChodesh HaZeh Lachem...
1 Iyar was Rosh Chodesh
5 (this year) Yom HaZikaron
6 (this year) Yom HaAtzmaut
14 is Pesach Sheni
18 is Lag BaOmer
20 One of the not-so-common dates mentioned in the Torah - On the
20th of Iyar, the People of Israel traveled away from Har Sinai.
They had been there since the first of Sivan, almost a full year
earlier. Imagine having left Egypt, then seeing Mitzrayim pursue
you, with mountains on either side and the Sea in front. Then after
going through the Sea, having another 5 "exciting" (and nerve-
racking) weeks until arriving at Sinai. A lot took place there -
some good, some not - and finally, it's time to move on...
28 is Yom Yerushalayim(and the yahzeit of Shmuel HaNavi)
Lead Tidbit
Paths to Kedusha cont.
Freudian, or something like that, that we should forget to continue
last week's Lead Tidbit, when lots of people thought we did it the
week before - which we didn't. This week's Lead Tidbit follows last
week's, so we'll begin with the end of last week's...
Revere your parents and keep the
Shabbat. Don't turn towards idolatry. Serve G-d properly in the
Mikdash. Provide for the poor when you harvest your fields. Don't
steal, cheat, lie, (here's where it ended last week) be just, don't
gossip or slander, don't hate your fellow Jews... and on and on.
Gluttony is as foreign to holiness as is idolatry. Having honest
weights and measures is as much a part of being holy as is
preserving the sanctity of the Beit HaMikdash. Of course the Kohein
Gadol on Yom Kippur in the Holy of Holies is an amazing image of
Kedusha. But so is the Jewish farmer who is careful to leave
gleanings for the poor.
There are many paths to holiness. And we need to take most of them
to fulfill G-d's desire that we become holy as individuals and that
we develop into the holy people that He chose unto Him.
We can see in Emor, a
continuation of the challenge to be holy. Not every aspect belongs
to each of us, though. At the beginning of the sedra, we learn of
the special sanctity of the kohein, and especially the Kohein Gadol.
And, along with the sanctity come the mitzvot and prohibitions that
are particular to kohanim.
The second part of the sedra presents yet another major way that all
of Israel pursues k'dusha - namely, the observance of the cycle of
our holy days. Kedusha sees to go both ways: we sanctify the
calendar and treat the chagim properly, and as they are MIKRA'EI
KODESH, so do we become more kadosh. Perhaps this can explain the
ending of Kiddush for the chagim - M'KADEISH YISRAEL V'HAZMANIM (or
whatever other ending for RH & YK).
Sandwiched between the parshiyot
relating to kohanim and the portions of the Chagim, we find the
mitza-pair of Kiddush and Chilul HaShem. We realize that ultimately,
if we are prop- erly protective of G-d's honor, then we sanctify Him
and we become more holy. And - it does NOT go without saying - that
the opposite is very true. This becomes our lifelong challenge.
Sedra-Stats
31st of 54 sedras; 8th of 10 in Vayikra
Written on 215 lines in a Sefer Torah (rank: 20th)
17 parshiyot; 11 open, 6 closed (above avg.)
124 p'sukim, rank: 15th; 1st in VayikraSame as Sh'mot, but shorter
in words & letters Very very close in number of lines; but number of
parshiyot affects line-count
1614 words, rank: 22nd; 2nd in Vayikra
6106 letters, rank: 23rd; 2nd in Vayikra
Relatively short p'sukim account for its drop in ranking in words
and letters
Mitzvot:
63 of the 613 mitzvot; 24 pos. 39 prohibitions
Only Ki Tetze (with 74) has moremitzvot than Emor. And only K'doshim
and Ki Teitzei are more "Mitzva- dense". Emor averages more than one
mitzva every two p'sukim. Emor has almost five times as many mitzvot
than average for the Torah. From another angle, the many mitzvot in
Emor can be grouped into relatively few categories. This is in
contrast with the mitzvot of K'doshim and Ki Teitzei, which range
over many different areas. In this respect, Emor's mitzvot are very
"tidy".
Acharei, K'doshim, Emor have a total of 142 mitzvot. For three
consecutive sedras, that's second only to R'ei, Sho-f'tim, Ki
Teitzei (170). But AKE covers only 2 weeks this year.
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch
AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV
(prohibition). X:Y is the perek and pasuk from which the mitzva
comes.
[P> X:Y (Z)] and [S> X:Y (Z)]
indicate start of a parsha p’tucha or s’tuma respectively. X:Y is
Perek:Pasuk of the beginning of the parsha; (Z) is the number of
p'sukim in the parsha.
Kohen - First Aliya - 15 p'sukim - 21:1-15
This Aliya is particularly appropriate for a kohein
[P> 21:1 (9)] Following Parshat K'doshim, which focuses on the
challenge to the individual Jew and the whole Jewish community to
rise to higher levels of sanctification, Emor begins with the
special sanctity of the kohein, and the even higher sanctity of the
Kohein Gadol. These higher levels of k'dusha are concomitant with
stricter rules of personal religious conduct.
A kohen is not to become ritually
defiled due to contact with a dead body [263,L166 21:1], except for
his seven closest relatives: wife, mother, father, son, daughter,
brother, and (unmarried) sister. This is more than permission; a
kohen is required to participate in the funeral and burial of his
close relatives, becoming "Tamei" [264,A37 21:3].
Kohanim (and all Jews) are
forbidden to afflict the body in any way as a sign of grief. [This
is an example, among many, of a mitzva that appears in a particular
sedra, but is counted elsewhere. In other words, Emor has even more
than the "official" count of 63 mitzvot.]
MITZVA WATCH
The Talmud teaches that from this same source, mitzva 264, comes the
requirement, incumbent upon all Jews (not just kohanim), to mourn
one's seven close relatives. It is important to note that this is
not a case of rabbinic extension of Torah law or rabbinic
legislation sanctioned by their obligation to "protect" Torah and
mitzvot. This is more. This is part of the definition of the Torah's
mitzva #264, as transmitted to us by the Talmud, the Oral Law. The
Sages of the Talmud present us with two categories of Law - Torah
Law, which includes the Written Word AND the Oral Law, and Rabbinic
law. They not only teach us both, but they (most often) clearly
differentiate between the two categories for us, so that we will
know what is a D'ORAITA and what is D'RABANAN, thereby neither
adding to nor detracting from the Torah. Our commitment to G-d at
Sinai includes careful adherence to Torah and Rabbinic Law (since
the Torah requires us to listen to the rulings and teachings of the
Sanhedrin). But it is important for us to know the difference so
that we will not have a distorted view of the Torah. (There are also
practical distinctions between Biblical and Rabbinic law.)
Specifically, in the case of mourning, the first day is considered
Torah Law, the balance of Shiva is Rabbinic. Rabbinic, but inspired
by the Torah. But that's not the same as Torah law itself.
Kohanim must be holy and avoid
desecrating His Name, because they perform sacred service. This
mitzva for the kohein is also taken to refer to the prohibition of
doing Temple service after purification in a mikve, but before the
day has completely passed [265, L76 21:6]. (Such a person is known
as a T’VUL YOM. His complete purification is lacking only time.)
A kohen may not marry a "zona" (a
non-Jew and/or a Jewish women who has had relations with a man who
is forbidden to her) [266,L158 21:7], a "chalala" (the daughter of a
kohen from a woman to whom he is forbidden because he is a kohen)
[267,L159 21:7], nor a divorcee [268,L160 21:7].
Because of the sanctity invested
in the kohen by HaShem, we are commanded to honor the kohen [269,A32
21:8]. Calling him to the Torah first is one manifestation of this
honor. So is having him lead Birkat HaZimun. We may not "use" a
kohen to serve us.
[S> 21:10 (6)] The Kohen Gadol
has even more restrictions because of his higher sanctity. He may
not defile himself to any dead person (even his parents - the only
exception is a body that has no one to tend to it. This is known as
a MEIT MITZVA) [271,L168 21:11] nor enter under a roof with a dead
body [270,L167 21:11]. The Kohen Gadol's sanctity derives from the
anointing oil and/or the special garments. He is to marry a
previously unmarried woman [272,A38 21:13]. He may not marry a widow
[273,L161 21:14] nor any of the types of women that the regular
kohen is forbidden to marry. He is further forbidden to have
relations with a widow [274,L162 21:15], as this would contravene
his sanctity.
The Kohen Gadol should
(preferably) be smarter (better educated, wiser) than his fellow
kohanim, bigger (taller) in build, and wealthier.
Levi - Second Aliya - 25 p'sukim - 21:16-22:16
[S> 21:16 (9)] A kohen with a disqualifying blemish may not serve in
the Mikdash [275,L70 21:17]. The Torah next identifies many of the
disqualifying blemishes. The rule applies not just to a permanent
blem- ish or deformity, but even to temporary blemishes [276,L71
21:21]. A disqual- ified kohen may eat of the sacred foods (some but
not all categories), but may not even enter the Mikdash [277,L69
21:23].
Clarification: A kohen baal mum
(with a disqualifying blemish) is barred from the area of the
Mikdash from the (external) Altar and inward, but may enter the
outer area of the courtyard of the Mikdash, and even may perform
some tasks.
[P> 22:1 (16)] Furthermore, a
kohen who becomes "tamei" is temporarily barred from the Mikdash
[278,L75 22:2], nor may he "approach" sacred foods. He may not eat
T'ruma [279, L136 22:4] or other "kodoshim" while "tamei" from any
of various sources. On the day of impurity (for the 1-day type) or
on the last day (for the 7-day type), the kohen immerses in a mikve
and, "with stars-out", he once again is allowed to eat T'ruma.
Not only may one not eat
non-kosher meat, it also renders a kohen "tamei".
A non-kohen may not eat T'ruma
[280, L133 22:10] (or other sacred foods). Jewish servants and
laborers of a kohen may not partake of T'ruma [281,L134 22:10]. OTOH,
an "eved K'naani" who is considered part of the kohen's possessions,
may eat his master's T'ruma. An uncircumcised male may not eat
T'ruma (even if he has valid medical reasons for being
uncircumcised) [282,L135 22:10]. This rule is not expressly stated
in the text, but is learned by "parallel texts" from korban Pesach.
It is nonetheless one of the 613 mitzvot, noteworthy, in that it is
a mitzva with no direct "chapter & verse" to point to.
A kohen's daughter (and any
woman) who has relations with someone to whom she is forbidden, may
no longer eat T'ruma [283,L137 22:12]. This mitzva also includes the
situation of a kohen's daughter who marries a non-kohen. During her
marriage, she may not eat T'ruma. If her husband dies or divorces
her, she may return to her father's home and eat T'ruma - if she has
not had children. With children the fear is she might feed them (her
children are NOT kohanim) from the T'ruma. Hence, she too is barred.
A person who inadvertently eats
T'ruma must compensate the kohen by paying the value plus an amount
which equals 1/5 of the payment. Eating "tevel" (produce from which
none of the required separations was taken) is forbidden for all to
eat [284,L153 22:15]. Violation constitutes a disgrace of the
sacred.
Shlishi - Third Aliya - 17 p'sukim - 22:17-33
[P> 22:17 (9)] Animals offered as sacrifices must be blemish-free
[285, A61 22:20]. It is forbidden to consecrate a blemished animal
as a korban [286,L91 22:21]. It is also forbidden to make a blemish
in a korban [287, L97 22:21]. Blemishes referred to are specifically
defined by the Torah & Talmud. If a blemished animal is offered, it
is additionally forbidden to sprinkle its blood on the Mizbei'ach
[288,L93 22:22], or to slaughter (as a korban) a defective animal
[289,L92 22:22] [289,L92], nor to place any of the animal's parts on
the Mizbei'ach to burn [290,L94 22:22]
Castration of animals is
forbidden [291,L361 22:24]. (This is a serious halachic issue
related to house pets. Consult a Rav who knows these things for
details.)
A defective animal may not be offered as a korban, even if received
from a non-Jew [292,L96 22:25].
[S> 22:26 (8)] From this point
through chapter 23, is the Torah reading for the first day of Sukkot
(second day as well, outside of Israel) and the second day of Pesach
(our first day of Chol HaMoed. Second day Yom Tov in Chutz LaAretz)
A new-born animal stays with its
mother for 7 days and only thereafter may be used as a korban
[293,A60 22:27].
It is forbidden to slaughter (as
korban or for personal use) an animal and its offspring on the same
day [294,L101 22:28].
The Torah, once again reminds us
that korbanot to be eaten have time limits which must not be
exceeded.
Until this point in the sedra,
the Torah has dealt with the sacrificer (kohein) and the sacrificee
(animals). It now changes gears and we find another meaning of the
word sacrifice, as in being willing to die in sanctification of G-d's
Name.
We may not desecrate G-d's Name
[295,L63 22:32]; we must sanctify His Name [296,A9 22:32]. These
mitzvot have many facets. A Jew is required to give up his life
rather than violate one of the "big three": murder, incest/adul-
tery and idolatry. In times of "forced conversion", martyrdom is
required even for the "least" violation.
MITZVA WATCH
Our Sages have broadened the scope of this very significant mitzva-pair:
Kiddush/Chilul HaShem. In addition to Martyrdom, one who violates
any prohibition in a spiteful manner, esp. in public, is considered
to be disgracing G-d's Name. Conversely, the special way in which a
person can perform a mitzva, when esteem for mitzvot in the eyes of
other people is enhanced, when respect for Torah and Torah-Jews is
increased, then that person has not only performed a mitzva - he has
sanctified G-d's Name. This same idea is extended to any facet of
human behavior. The religious Jew (or the Jew who appears to be
religious) has the constant potential of Kiddush (or Chilul) HaShem.
Simple acts of common courtesy or discourtesy can have far-reaching
ramifications, depending upon who is involved, who is watching, how
things are perceived, etc.
R'vi'i - Fourth Aliya - 22 p'sukim - 23:1-22
[P> 23:1 (3)] Chapter 23 in Vayikra is the "Portion of the
Holidays". It begins with the statement: "These are the
Festivals..." Shabbat is presented as the first of the Holidays (we
designate it so in Kidush on Friday night when we say that Shabbat
is in commemoration of the Exodus and is the first of the "days
called Holy").
[P> 23:4 (5)] On the 14th day of
Nissan, the Korban Pesach is brought. On the 15th, begins the Matza
Festival (which we call Pesach), “requiring” matza for 7 days. The
first is a holy day with most forms of "melacha" forbidden
[297,298;A159,L323 23:7].
(In each case of a Yom Tov, there
is a positive command to abstain from "melacha", and a prohibition
against doing "melacha").
Korban Musaf is to be brought on
the 7 days of Pesach [299,A43 23:8]. The seventh day is Yom Tov
[300,301; A160,L324 23:8].
[P> 23:9 (6)] Following the 1st
day of Pesach, the Omer (barley-offering) is brought [302,A44
23:10]. Special korbanot are offered on the day of the Omer. One may
not eat different forms of new grains until the bringing of the Omer
[303,304,305,L189,190,191 23:14].
[S> 23:15 (8)] We are to count
from the day of the bringing of the Omer a period of 7 weeks - 49
days [306, A161 23:15]. The Torah says 50 days, but we understand it
to mean "up to but not including" (because it also says 7 full
weeks, and 50 is not divisible by 7, 49 is).
Following the 49th day, a special
offering of two loaves from the new wheat is to be offered [307,A46
23:16] [307,A46]. This is on the holiday of Shavuot which has "melacha"
restrictions [308,309;A162,L325 23:21]. This Aliya ends with the
reminder of the gifts of the field that must be left for poor
people.
Why mention these mitzvot in the
midst of the portion of the Holydays? Rashi quotes R’ Avdimi: He who
gives gifts to the poor in a proper manner is considered equal to
one who builds the Beit HaMikdash and offers the Festival sacrifices
therein.
Chamishi - Fifth Aliya - 10 p'sukim - 23:23-32
[P> 23:23 (3)] The 1st day of the 7th month (Tishrei) is holy (Rosh
Hashana), "melacha" being forbidden [310,311; A163,L326 23:24,25].
Special Musaf sacrifices are brought [312,A47 23:25], in addition to
the Rosh Chodesh Musaf. Note that Shofar is not counted here, but in
Parshat Pinchas. Here Rosh HaShana is referred to as ZICHRON T'RU'A,
a remembrance of the T'ru'a. In Pinchas, the Torah tells us to have
a "T'ru'a day" - that is the command to blow Shofar [405,A170].
[P> 23:26 (7)] The 10th of
Tishrei is Yom Kippur. One must fast [313,A164 23:27]. There is a
Korban Musaf to be brought on Yom Kippur [314,A48 23:27], in
addition to the Yom Kippur service described in "Achrei"). Eating or
drinking (without a valid excuse) is punishable by excision (death
and more, from Heaven). Similarly, ALL "melacha" is forbidden
[315,L329 23:28], as are to eat and drink on Yom Kippur [316,L196
23:29]. We must abstain from (Shabbat-like "melacha on Yom Kippur
[317,A165 23:32].
"...On the ninth of the month in
the evening, from evening to evening, observe your Shabbat." From
here the Gemara teaches up the concept of Tosefot Shabbat and Yom
Tov, which we partly observe by counting the time from sunset to
stars-out as Kodesh on both ends of the day.
Shishi - Sixth Aliya - 12 p'sukim - 23:33-44
[P> 23:33 (12)] The 15th of Tishrei is Sukkot, a 7-day holiday. "Melacha",
(referring to most of the Shabbat restrictions, with the well-known
exceptions) is forbidden on its 1st day [318,319;A166,L327 23:35].
Musaf sacrifices are to be brought on each of the 7 days [320,A50
23:36]. The 8th day (sometimes Shmini Atzeret, a.k.a. Simchat Torah,
is viewed as its own holiday; sometimes as the 8th day of Succot) is
also a Yom Tov [321,322; A167,L328 23:36] with korban musaf of its
own [323,A51 23:36].
These are the Holidays, besides
the Shabbatot of the year and other offerings to the Beit HaMikdash.
It is at the harvest time in the fall that Succot is to be
celebrated.
On the 1st day we are required to
take the 4 species (a lulav, etrog, hadasim, aravot) [324,A169
23:40].
During the holiday of Sukkot, we
are to dwell in sukkot [325,A168 23:42]. This is in order to
instruct all generations about the aftermath of the Exodus when we
were privileged to Divine protection in the wilderness.
The standard understanding of the
portion of the Holydays is that the “list” begins with Shabbat, as
mentioned above. There is an interesting other way to understand the
situation, attributed to the GR”A. Six days you shall work refers to
the six holy days that some Melacha is permitted - 1&7 Pesach,
Shavuot, Rosh HaShana, 1&8 Sukkot. But on the seventh (holy day), it
is “Shabbat”, i.e. Yom Kippur. In other words, Shabbat is not part
of this whole chapter.
Sh'vi'i - Seventh Aliya - 23 p'sukim - 24:1-23
[P> 24:1 (4)] G-d tells Moshe to command the people to prepare pure
virgin olive oil for lighting the Menora, always. The lamps of the
Menora burned through each and every night, right outside the
dividing curtain (Parochet) between the Sanctuary and the Holy of
Holies.
SDT The juxtaposition of the
Festivals and the lighting of the Menora is taken as a hint to
Chanuka from the Torah. What even makes the point stronger is the
Torah's stress on the concept that the lights of the Menorah are
constant, eternal, always, through the generations. The Menorah of
the Beit HaMikdash has not made it through the generations. The
Chanuka lights have!
[P> 24:5 (5)] We are also to take
fine flour and bake 12 loaves (matza rules) which are placed on the
Shulchan in the Mikdash. This too was a permanent fixture in the
Beit HaMikdash. The loaves were exchanged weekly, on Shabbat (having
been baked on Friday, unless it was a Yom Tov - then the baking was
on Erev Yom Tov). The kohanim on duty would share the loaves that
were replaced by the new ones.
[S> 24:10 (3)] The Torah next
tells us of the son of a Jewess and an Egyptian who "blessed" G-d's
name. He was incarcerated pending word from G-d on how to punish
him. The command was to stone him to death. This is to be the
punishment for "blessing G-d".
The Midrash says that the
Egyptian father of the blasphemer was the one that Moshe killed and
hid in the sand.
So too, murder is a capital
offense. Killing an animal requires compensa- tion to the owner.
Causing injury to a person requires compensation based on factors
resulting from the injury.
The execution of the "curser" was
carried out, as commanded by G-d through Moshe. The three last
p’sukim are repeated for the Maftir.
Haftara - 17 p'sukim - Yechezkeil 44:15-31
Yehezkel, himself a kohen whose early days were spent in the Beit
HaMikdash, prophesies the rebuilding of the Mikdash and the
restoration of the active kehuna. He reiterates many of the rules of
the kohen, many of which are based in Parshat Emor. It is
interesting to note that some of his rules are stricter than
required by Torah law, but suited the conditions of his time. For
example, Yechezkeil restates the marriages permitted and forbidden
to a kohen. He says that a kohen cannot marry a divorcee (correct)
nor a widow (this is not so according to the Torah; only the K.G.
may not marry a widow). But he adds that a kohen may marry a widow
of a kohen. Apparently, by not allowing a kohen of the time to marry
a widow of a non-kohen, the community would take care of its widows
(from kohanim) in a better way. To apply the halachic details to the
future, on a permanent basis is problematic in light of the
immutability of the Torah. They can be considered "for the moment"
or possibly they could be "suggested" strict measures.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 233 (part one) • Ownerless Property
It is accepted in Jewish law that a man can abandon things that
belong to him, and they become ownerless. There are three classes of
ownerless property. (1) where the object has never been owned; (2)
property that the law deems to be ownerless; and (3) property
declared by the owner to be ownerless.
Examples of (1) are deserts, rivers, and streams on public lands and
all that is found in them. There is authority that these areas are
not ownerless in the Land of Israel when the tribes are on their
allotted lands, but rather that these areas belong to the tribe
where they are located. The governments may have laws affecting the
ownership of such places, such as retaining ownership of them or
permitting sub- divisions of the government to own them. Absent such
laws, these areas and all that is found therein, such as trees,
minerals, growth, fruits, fish, fowl, birds, animals, and the like,
are ownerless. The reason is, that they have been ownerless since
the creation of the world. Regarding fish in the seas and birds or
beasts, the laws of ownership are as follows:
(a) If Shimon catches fish in the
seas or oceans or in rivers, or if he catches birds or any species
of beasts, Shimon acquires ownership to them since they are owner-
less. While Shimon should not catch these objects in property
belonging to Levi, if he did catch them there, they belong to
Shimon.
(b) If the fish are in fisheries
owned by Levi, or birds or animals are enclosed in enclosures (no
matter how large) owned by Levi, they belong to Levi, and should
Shimon catch them, he is a robber.
(c) If Shimon takes fish from
Levi's net while it is in the water, or if Shimon takes an animal
from Levi's trap while it is yet in the forest, the object belongs
to Shimon, although he has transgressed a decree of the Rabbis in
the Talmud. While Levi cannot sue Shimon, because the decree of the
Rabbis is to preserve peace, it is left for the judgments of Heaven
to punish Shimon. Generally speaking, while Beth Din cannot enforce
any payment, the person still is not free of his obligations to
Heaven until he makes the appropriate payment. However, if the net
or trap has a hollow shape like a vessel, the objects caught therein
belong to Levi, and if Shimon takes them he is a robber. And Levi
can sue Shimon in Beth Din to recover his loss.
(d) Shimon sets a trap in Levi's
field and the trap catches a wild bird or animal. It belongs to
Shimon, although he does not have the right to place his trap there.
However, if Levi stands within his field and declares that all
animals or birds are acquired for Levi by his field, or Levi is able
to catch them, then the animals or birds belong to Levi, and Shimon
does not acquire the animals or birds in the trap.
(e) If fish jump into Shimon's
boat, he acquires ownership of the fish.
(f) Levi, a poor person, lops
olives off the top of an olive tree and they fall to the ground.
Shimon, who is also a poor person, picks them up from the ground.
Shimon is deemed a robber by
Rabbinic enactment, although technically the olives are owner- less
and do not belong to Levi since he did not take them into his hands
to acquire them. However, had Levi taken the olives into his hands
before he dropped them to the ground, Shimon, if he then took the
olives, would be a robber. The difference between a robber under
Torah law and a robber by Rabbinic enactment is that the former can
be sued in Beth Din to recover the loss, while the latter cannot be
sued in Beth Din to recover the loss.
(2) If a proselyte dies without
any heirs, all of his property is deemed ownerless. A person who
converts to Judaism is deemed to be a newborn person without any
legal relationship to any of his former relatives. Thus if the
proselyte does not have a child with a Jewess conceived after he
converts and starts a family, he has no heirs. Other examples of
personal property that are deemed lost and ownerless are objects
that are carried off by a raging river or tides into the ocean.
The Talmud and the codes include
the following case of an object being deemed ownerless. If Shimon
picks fresh cress growing in Levi's flax field, it is not deemed
robbery because the cress spoils the flax in the field and Levi is
perfectly happy to have Shimon pick the cress. But if the cress is
already dried then taking it is robbery; since whatever harm the
cress will do to the flax is already done. If the cress in on the
edge of the field, it is forbidden for Shimon to take it even if it
is fresh.
(3) A Jew or Gentile who is the
owner of real property and/or personal property can declare his
property to be ownerless if he complies with the procedures
described herein.
The owner's intent to make the
object ownerless cannot be done by the owner solely in his mind. The
declaration of abandoning the ownership of an object must be made by
the owner (and not by an agent) in the presence of at least three
people; two persons to be witness that the declaration was made, and
the third person to be able to acquire the object. It cannot be made
by the owner without anyone present. According to Torah law, the
declaration could be made in the presence of only one witness, but
the Rabbis of the Talmud, to publicize the event, decreed that the
declaration of abandonment of owner- ship must be in the presence of
three persons. In certain limited cases, where the purpose of the
declaration is to prevent the owner from transgressing a Torah law,
it is permitted to declare one's personal property abandoned without
anyone else being present. The declaration must be unequivocal and
unambiguous. A declaration of abandonment of ownership made in error
or under duress is not effective.
Reuven cannot limit the class of
Jews who may acquire the abandoned ownerless object. He may not
limit it to animals and not to humans; or to Gentiles and not to
Jews; or to Jews and not to Gentiles; or to poor and not to rich; or
to rich and not to poor. For example, if Reuven declared an object
to be abandoned for the poor and not for the rich, even if a poor
person performed an act of acquisition on the object, it does not
belong to the poor person.
Reuven may limit the time during
which the abandonment of ownership is effective, and if Shimon
performs an act of acquisition during such period, the object
belongs to Shimon. Otherwise, ownership remains with Reuven. For
example, Reuven, on Rosh Chodesh Sivan, declares in front of wit-
nesses that ownership of the object is abandoned for the month of
Sivan. Shimon performs an act of acquisition on the 15th of Sivan.
Ownership of the object is with Shimon and does not cease and revert
to Reuven after Sivan. If Shimon performs an act of acquisition on
the 2nd of Tammuz, the object does not belong to him and remains
with Reuven.
Reuven may declare his object of personal property to be ownerless
as of a future date. If the object of personal property is located
on that future date in a place not belonging to Reuven, it is
ownerless. Until that future date Reuven may rescind the
declaration. There is a difference of opinion as to whether a
declaration of abandonment of ownership made on the Shabbat is
effective.
The subject matter of this lesson is more fully discussed in volume
VIII chapters 273 of A Restatement of Rabbinic Civil Law by E. Quint.
Copies of all volumes can be purchased via email: orders@gefenpublishing.com
and via website: www.israelbooks.com and at local Judaica
bookstores. Questions to quint@inter.net.il
MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show
its beauty and meaning. The columns are based on Rabbi Meir's
Meaning in Mitzvot on Kitzur Shulchan Arukh
Damage to People
It is strictly forbidden to strike our fellow man. Even raising a
hand to threaten someone is considered a wicked act.
The Torah tells us that if a
transgressor is liable for lashing, "Forty [lashes] shall he be
smitten, and not more; lest more be added to them and there be an
excessive blow, and your brother will be disgraced in your eyes" (Devarim
25:3). Rambam (Chovel uMazik 5:1) points out that if the Torah
forbids smiting even a convicted criminal more than the prescribed
punishment, certainly it must be forbidden for anyone to smite his
fellow man.
Rambam draws our attention to
whom it is forbidden to hit - a wicked person. But just as
significant is why the Torah forbids hitting him. The verse does not
talk about his pain and suffering, but rather about his loss of
dignity.
This emphasis on the loss of
dignity is evident in other aspects of these laws. For instance, one
of the five categories of payment that the assailant is liable for
is the victim's shame. (The others are: lost earnings due to
permanent damage, pain and suffering; and medical expenses which are
due to temporary convalescenceSA CM 420:3)
And even though Torah law creates
liability for shame only in a physical assault, many communities
imposed legal liability for purely verbal assault (Shulchan Arukh
Choshen Mishpat 420:39 and in Rema 421:13).
By the same token, the payment
made to the injured party serves not only to make good his loss; it
also serves as a way for the injurer to make amends and to effect a
reconciliation between the two. This also finds a parallel in the
verse we just cited. While the previous verse refers to the
condemned individual as "the guilty person", the verse above calls
him "your brother". Rashi explains that once he has received his
punishment, he is fully restored to brotherhood.
“Meaning in Mitzvot” is
undergoing intensive editing, and BE"H and the help of loyal
supporters, we hope to have the book out soon. If you would be
interested in helping with publication, please contact Rabbi Meir
about making a dedication or subscription (advance purchase): mail@asherandattara.com,
fax 02-642-3141
Rabbi Meir authors a popular
weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish
guidance on everyday ethical dilemmas in the workplace. The column
is a joint project of the JCT Center for Business Ethics, Jerusalem
College of Technology - Machon Lev; and Aish HaTorah. You can see
the Jewish Ethicist, and submit your own Qs — www.jewishethicist.com
or www. aish.com
TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach;
JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
On Being a Jewish Prophet part 5Zealous for the Lord (Melachim Alef
19)
Jezebel, having heard of Israel’s acceptance of G-d at Elijahu’s
duel on Mount Carmel and the subsequent massacre of the 450 priests
of Baal, threatens the prophet’s life; he flees. It is easy for
secular-humanists to agree with an opinion of some of our Sages that
this was simply to save himself. Many of our sources, however,
seeing Eliyahu in keeping with the usual prophetic tradition of
absolute fearless- ness, explain the verse, ‘he arose and went to
his soul’ as a search for a religious experience on his part.
Some scholars, seeing Eliyahu as
the father of Jewish mysticism, envisage him as the prophet of the
whirlwind, spending his time in spiritual meditation and mystical
speculation, appearing only when necessary to fulfill a prophetic
mission. Now, seeing no tangible result from his dramatic conflict
with idolatry, he simply went once more to seek his soul.
There is however, a deeper and
more significant element to this whole chapter; one having relevance
to Jewish zealotry and spiritual leadership in all generations.
After Mount Carmel, Eliyahu awaited a revelation. When prophecy did
not come, he followed in the footsteps of Moses. Fed a small cake by
an angel just outside Beer Sheva, city of the Patriarchs, he went,
carried by its strength, towards the Mountain of G-d to Horev-Sinai,
the source of revelation. Forty days and forty nights he too fasted
awaiting revelation, until Eliyahu came to a cave on the mountain.
It was not chance that brought
him there nor was it just one of the many caves that lie on the
mountainside. Rather the text uses the definitive - hama’ara - THE
Cave, to denote that this was a specific and well-known one.
Indeed, that was the same cave
where G-d had said to Moshe who pleaded there for forgive- ness for
Israel after the sin of the golden Calf, “I have forgiven, as you
asked”. However, now twice G-d asked “What are you doing here
Eliyahu?"; as though in this place Eliyahu had no right to be. And
before Eliyahu, there passed consecutively a power- ful wind, then
an earthquake, then a great fire; a parallel to the sound of the
shofar, the thunder and fire that accompanied Matan Torah. Only here
Eliyahu, after these three, heard a still small voice and only in
the still small voice was G-d revealed.
Twice he gave exactly the same
reply to G-d’s questions, “ I have been very zealous for the Lord…
for the Children of Israel have forsaken Your covenant and thrown
down Your altars” (19: 10; 14). After the first time, Hashem said,
“Go forth and stand upon the mount”, and after the second answer,
“Go, return on your way”; to Moshe, however, G-d had said, “ And
stand before the Lord”.
‘Kaneiti, that we translate as
zealous, really means far more. It tells of great love that is
betrayed, as in the husband of the Sotah, where the offering she has
to bring is called minchat hakana'ut. So too, G-d says when telling
of Israel’s betrayal, “They have moved Me to jealousy with false
gods and I will ekanam, with a nation that is not a nation”
(Deut.32: 21).
Our Sages have given many
different perspectives both to Eliyahu’s answers and to Hashem’s
remarks: Israel has no need for a prophet who remains isolated in
the desert, rather for ones like Moshe who was a shepherd to his
people all the 40 years of their wanderings, neither for one who
constantly appears and disappears (Chatam Sofer). Alternatively,
prophets of the Lord have nothing to fear from powerful enemies or
from persecution, symbolized by the great wind, the earthquake and
the fire - ‘emissaries of mitzvot can come to no harm’ (Radak).
We must bear in mind the
significance in the location of Eliyahu’s revelation that makes his
presence there wrong. In this spot Moshe had appealed for mercy,
even while acknowledging Israel’s sin. He had requested, ‘Wipe me
out of your book’ to G-d’s angry suggestion to wipe Israel out and
create a new nation starting from Moshe. His love for Israel
required of him the chesed and rachamim of G-d rather than the
implementation of deserved justice. Therefore, Hashem wrapped
Himself in a tallit like a chazzan at prayer and taught Israel
through Moshe, the efficacy of His 13 Attributes - the Hashem,
Hashem that we recite in all our penitential prayers.
Yet Eliyahu insists on the full
measure of punishment being meted out; there is no place for
tempering this with mercy, so there was criticism of him in Hashem’s
words. “His glory was not shown in anything but the still small
voice, to teach that Hashem desires chesed and rachamim, rather than
call for the force of His anger. He asked twice what Eiyahu was
doing in that place, was he bent on revenge?”(Metzudat David).
Hashem wanted that Eliyahu should plead for mercy and forgiveness,
as did Moshe. (Ralbag).
All who speak critically against
Israel, even though Israel’s actions are wrong, incur Divine anger.
Moshe hand was inflicted with leprosy [the punishment for social
sins] when he spoke lashaon harah saying that Israel would not
believe him, that Hashem was going to redeem them (Shmot Rabba
3:12–13). Isaiah was killed hiding in a tree, by an axe cutting at
the place where his mouth was, for saying, “I dwell in the midst of
a people of unclean lips”. Eliyahu too, for letting his demand,
justified as it was, for justice outweigh his ahavat yisrael [Ahavat
Yisrael is to love those who do not agree with us and who do wrong -
Shem Mi Shmuel].
Said G-d to Eliyahu when he spoke
lashon harah about Israel, “always you are zealous; before at Shitim
[as Pinchas-Eliyahu who killed Zimri when the Jews sinned with the
daughters of Moav] and now. Truly you will have to be present every
time they introduce their sons into My covenant. That is why we have
a place of honor for him at every brit, Kisei shel Eliyahu, whereby
he can see that we have not forsaken G-d’s covenant, as he accused”
(Yalkut Shimoni, 2:7).
This is the 35th installment in Dr. Tamari’s series on “Tanach and
its messages for our times”
MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] S'firat HaOmer
[7] G'matriya
[8] Torah From Nature
[9] From the desk of the director
[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types
in areas of kashrut, Jewish law and values. Some of them are
answered by Eretz Hemdah, the Institute for Advanced Jewish Studies,
Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich,
founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and
dayanim to serve the National Religious community in Israel and
abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim
Network, Eretz Hemdah... and the Israel Center.The following is a
Q&A from Eretz Hemdah...
Q I have heard that it is
preferable to make Kiddush on wine rather than grape juice. Is that
true, and if so, does that mean that grape juice is not valid for
Kiddush?
A The gemara (Bava Batra 97a-b)
has a rule that any type of wine which is valid b'dieved (post
facto) for nesachim (libations on the altar) is valid l'chatchila
(as a matter of choice) for Kiddush. One of the examples given is
yayin migito ("wine" which has just been pressed), which has not had
the opportunity to ferment.
This is also the ruling of the
Shulchan Aruch, Orach Chayim 272:2. This is what we commonly call
grape juice, and therefore, it appears clear that grape juice that
has no alcoholic content is totally fit for Kiddush.
That is basically the bottom
line, but there are a few reservations that justify the claim you
heard that wine is preferable. The Magen Avraham (ad loc.:3) points
out that even though one may choose grape juice for Kiddush, it is
more proper to use "older wine," which is at least 40 days old (Mishna
Berura ad loc.:5, citing the Magen Avraham). (Be aware that before
the advent of preservatives, refrigeration and vacuum packing, grape
juice could not last that long without fermentation.) The implica-
tion of the Magen Avraham is not that there is no need for alcoholic
content, but that wine that has sat at least moderately is
considered to be of higher quality, and the Shulchan Aruch (ibid.:3)
says that it is proper to choose good wine for Kiddush. Thus, high
quality grape juice could be preferable to low quality wine, and the
matter might depend on personal preference (see Moadim U'zmanim VII,
181 in a related context).
There is some room to claim that
our grape juice is halachically inferior to that which the classical
sources refer to as yayin migito. In the process of making grape
juice, something is done to the juice (usually including heating it
to a level that is considered cooking) to prevent the natural
process of fermentation from taking place over time. This raises two
issues. Firstly, there are several important classical opinions that
cooked wine (mevushal) is unfit for use for Kiddush (see opinions in
the Tur, OC 272). However, on this issue, which may also apply to
pasteurized wines, the ruling is to be lenient (Shulchan Aruch and
Rama ibid.:8).
Another claim is that the Rashbam
on Bava Batra (97b) implies that yayin migito is valid even though
it isn't alcoholic, because it will become so if left alone. This is
not the case with our grape juice, which cannot turn into wine.
However, there are several ways to deal with that claim. One is that
since the grape juice is considered wine fit for Kiddush before
pasteurization, it does not lose that status later on, since the
process is not a destructive one for the juice (Minchat Shlomo I,4).
Most poskim rule leniently on all of these issues and say that our
standard types of grape juice receive the beracha of "Borei pri
hagafen" and are fit for Kiddush (see Yechave Da'at II,35; Shevet
Halevi IX,58; V'zot Haberacha, pg. 239).
What remains a problem is grape
juice which is reconstituted in the process of its production. In
such a case, most of its water is removed, and new water is added to
it later on. Rav S.Z. Orbach (Minchat Shlomo, ibid.) felt that in
such a case, the minority of concentrated grape juice cannot turn
the majority of external water into grape juice. While we have heard
that this type of grape juice is uncommon in Israel, we cannot speak
for other parts of the world. (Most "organized" countries probably
require producers to inform the public that the grape juice has
undergone this process.) Since wine and grape juice require
rabbinical supervision for reasons of kashrut, it is appropriate
that many of the hasgachot have begun writing whether they are fit
for Kiddush and get a beracha of "Hagafen." This is important
primarily to ensure that the wine is not overly diluted, which is a
halachic concern, especially for Sephardim.
In short, grape juice is fine for Kiddush. Unless one has personal
preferences (taste, health, or educational) wine is more festive and
preferable, especially at night, when we are more strict.
Ask the Rabbi Q&A is part of
Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You
can read this section or the entire Hemdat Yamim at www.ou.org or
www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email
weekly, by sending an email to info@eretzhemdah.org with the
message: Subscribe/English (for the english version) or Subscribe/Hebrew(for
the hebrew version). Please leave the subject blank. Ask the Vebbe
Rebbe is partially funded by the Jewish Agency for Israel
[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
Once R' Shmuel Hanagid was walking with the king of Spain, when a
man among the crowd on the street began cursing out R' Shmuel. The
king became extremely angry. "Have the man's tongue cut out", he
told R' Shmuel.
R' Shmuel discovered that the man
was a poor poet. He thereupon sent him a generous gift, and from
then on, supported the man on an ongoing basis. The poet eventually
became a friend and admirer of R' Shmuel.
Some time later, R' Shmuel was
again walking with the king, when they passed the same poet. This
time, he recited poems in honor of the king and R' Shmuel.
"This dog is still barking?",
said the king in amazement. "Didn't I order you to have his tongue
cut out?"
"Your majesty", replied R' Shmuel,
"I did exactly as you commanded me. I cut out his evil tongue and
replaced it with a good one."
Shmuel Himelstein has written a wonderful series for ArtScroll:
Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit;
and"Wisdom and Wit" — available at your local Jewish bookstore (or
should be).
[3] Candle by Day
The wonderful relationships of life do not exist in and of
themselves, but are created through sincere, determined, relentless
individual effort. Friendships are established and made permanent as
buildings are built, brick by brick... with toil and sweat. - From A
Candle by Day by Rabbi Shraga Silverstein
[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Ask the average Hebrew speaker how to say minimal and maximal and
they'll probably say minimali and maximali. Nope. Not Hebrew.M'RABBI
- max, MIZARI - min
One of last week's Micro-Ulpans featured basketball terms. Some were
from HaAcademiya L'Lashon HaIvrit; others were from one of Jacob
Richman's wonderful sites (www.j.co.il), namely www.dictionary.co.il
[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
In this week's parsha, we read about the law of CHADASH (Vayikra 23:
11-14), that one is not permitted to eat of the new grain until the
Omer-offering is brought on the 16th day of Nissan.
The Mishna (Menachot 83b) teaches
that all communal and individual meal offerings may be brought from
grain grown in Israel or abroad, either from CHADASH (new grain) or
YASHAN (old grain), except for the Omer-offering (2nd day Pesach)
and the Two Loaves offering (Shavu'ot), both of which must be
brought from new grain that had been grown in Israel.
This law is codified in Rambam's
Mishna Torah, Laws of Beit Habechira 7:12: "The entire Land of
Israel has greater sanctity than all other lands. How is its
sanctity expressed? In that the Omer offering, the Two Loaves
offering and Bikurim (first fruit) are brought from produce grown
there, and not from produce grown in other lands."
What is the message of this
halacha in our time, when CHADASH and YASHAN are determined by the
date, and not by the offering brought in the Temple? The message may
be that when one must choose between buying goods produced in Israel
and goods produced outside of Israel, one should opt for the Israeli
product. The holiness of the Land of Israel is transferred to its
produce, as seen in the Law of Omer. Supporting Israel's economy,
especially in these difficult times, is of critical importance.
Rabbi Stanley Fass, Ramot,
Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication
in the Orthodox Union's 'Torah Insights', a weekly Torah publication
on Parshat Ha'Shavuah
[6] S'firat HaOmer
For your information...When Lag BaOmer falls on Sunday, one may take
a haircut & shave on Friday, in honor of Shabbat. This is clearly
stated in the RAMA and echoed by many poskim. S'faradim permit
haircutting only on Monday.
Try counting as soon as night begins. Only Maariv should precede
counting. If you are going to daven later, don't delay counting -
count soon after Tzeit.
[7] G'matriya
V'CHI TIZBICHU ZEVACH TODA L'HASEHM LIRTZONCHEM TIZBACHU (Vayikra
22:29)
SHIRU LO ZAMRU LO SICHU B'CHOL NIFLOTAV : (T'HILLIM 105:2 - DIVREI
HAYAMIM ALEF 16:9
Instructions from our sedra as to how to properly say thanks to G-d.
Advice on the same subject from T'hilim and Divrei HaYamim, but
without a Beit HaMikdash and the ability to bring a korban. These
two p'sukim are G'matriya Twins (1800, 100 x CHAI)
[8] MAH RABBU MAASECHA HASHEM...
What's in a name? From time to time, someone asks us a question that
we would have assumed all readers know the answer to.
Of course, that's silly, because it assumes that every reader reads
Torah Tidbits from cover to cover every single week. And remembers
every- thing he or she has read. So even though it sur- prises us
when someone asks what's an SDT, it really reminds us that not
everyone knows that it is a Short Dvar Torah. So too with the Hebrew
letters that form the arch above our column's logo, the turtle in
the upper-right corner. The letters are the initials of the words of
T'hilim 104:24, which beautifully proclaims with wonder, "How
manifold are Thy works, O LORD! In wisdom hast Thou made them all;
the earth is full of Thy creatures." We call the column MRMH for
short, for MA RABU MAASECHA HASHEM... In the spirit of the pasuk, we
share with you some entries from the welcome page of
www.earthlife.net/mammals
Did you know?
Nearly a quarter of all mammals can fly. (Actually, only bats do,
but there are almost 1000 species of bats, which is about 23% of all
known mammal species.)
Australia has about 147 million sheep, outnumbering humans by 8-9
times.
No two giraffes have the same pattern of spots and no two zebras
have the same pattern of stripes.
Whales and dolphins sleep one side of their brains at a time - while
one side is asleep the other keeps watch for danger.
Sperm whales can stay submerged for up to 2 hours descending over a
mile below the surface.
There is a vine in Madagascar that is pollinated exclusively by
lemurs.
Chimpanzees can go bald as they age.
A female kangaroo can produce 2 different kinds of milk at the same
time when she is suckling youngsters of different ages.
Anteaters are the only mammals to have no teeth.
Hippopotamuses produce a special reddish oil from modified sweat
glands that acts like a sun-cream to stop them getting sunburned.
[9] Divrei Menachem
Parshat Emor introduces us to the notion of "Moa'dei Hashem" or
Appointed Festivals of Hashem, which are also called "Mikra'ei
Kodesh" or holy convocations. These highly elevated designations are
primarily intended to help us to distinguish our Jewish holidays
from the relatively mundane weekdays and, perhaps, from current,
modern conceptions of holiday celebrations.
The association of our festivals with Hashem invites us instantly to
consider their sacred character (Sforno). HaKetav VeHakabbala adds
that by conferring upon these days honor and distinctiveness we
foster the realization of their potential to enhance our spiritual
development.
We are familiar with the expression "Ohel Mo'ed" - 'the Tent of
Meeting' - which defines a special, designated point in space where
Man is able to commune with G-d. Equivalently, the Mo'adim are
time-oriented opportu- nities that summon us to consider our common
past, reflect on our relationship with Eretz Yisra'el, and recall
the centrality of the Temple and Jerusalem in our collective
consciousness.
Moreover, the "Mikra'ei Kodesh" invite us [from the word "keru'im"]
to assemble in prayer and thanksgiving. With all that we have to
contend with in everyday life, it seems appropriate that, as a
community, we capitalize on our holidays to contemplate the Source
of all that is good.
Shabbat Shalom Menachem Persoff
SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel
Sugarman intended to increase the knowledge, interest,and
anticipation of the reader, thereby hasteningthe realization of our
hopes and prayers for the rebuilding of Jerusalem and the Beit
HaMikdash.
The "Leper" in the Mikdash (II)
Rambam notes: "When a Metzora enters a dwelling, he renders the
contents ritually impure (Nega'im 13:11), whether he is a "suspect"
being "shut up" during the time of his quarantine, or a (declared)
Metzora who definitely has the disease. How so? When he enters the
house, he contaminates everything within, people and utensils (and
of course food and liquids)… Just like he is impure, so is his
dwelling impure… if he stuck his head and the bulk of his body into
a house, he contaminated everything in it" (Hil. Tumat Tzara'at
10:12). The sages deliberated on the nature of the impurity that an
entering Metzora imparted to the contents of a house. The Halacha is
that the Metzora contaminates everything in the house "even to the
height of the roof beams", however R. Simeon contended that the
impurity extended "only to a height of four Amot". After all, people
do not "dwell" more than four Amot off the ground! And how long must
he stay in the house to render its contents impure? The sages
postulated that from the moment the Metzora entered the house he
contaminated it; however R. Yehuda contended that he contaminated
the contents of the house "only if he stayed long enough to light a
lamp" (Sifra 12: 14, Nega'im 13: 11). If a Metzora enters a
"dwelling" he contaminates the contents and everyone within with
impurity for one day; yet the Metzora is allowed to enter a Beit
Knesset! But first "they make for him a partition 10 Tefachim
(handbreadths) high and 4 Amot (roughly 2m) wide. He must enter in
first and come forth last" (Nega'im 13:12).
The Metzora's bed, couch, chair
and saddle are subject to a 7-day (Midras) impurity (Midaf-impurity
also applies to the Metzora. Hil. Zabim 4:6). Liquids emanating from
his or her body - urine, spittle (which includes the phlegm of his
lungs, throat and nose), and his semen impart a one-day impurity.
Anyone who carries or moves the Metzora is rendered impure for one
day even if he did not have physical contact with him. After the
conquest and settlement of Eretz Yisrael by Yehoshua bin Nun, the
Halachic definition of the Biblical "camp" from whence Metzora'im
were excluded ('…his dwelling shall be outside the camp', Vayikra
13:46), was applied to a walled city (note Vayikra 13:45,46 which
describes the isolation of the Metzora). The Metzora was not
permitted to reside in Jerusalem or any of the other walled city,
dating back to the conquest by Yehoshua (Arachin 9:9, Kelim 1:7).
Very instructive is the account preserved in II Melachim 7:3,4. Four
Metzora'im (traditionally Gehazi, the servant of the prophet Elisha
and his three sons. Note II Melachim 5:27), who were living outside
of besieged Shomron, the capital of the Northern Kingdom, had run
out of provisions and faced a terrible choice. They could either
enter the famished city and probably starve to death or, they could
cross over to the enemy lines, and in all likelihood, be killed.
Nevertheless - possibly because of the prevailing atmosphere of
Piku'ach Nefesh - they did not seem to fear being barred from the
city. Though it may have been forbidden for Metzora'im to live
within walled cities, they were not under some kind of
excommunication.
However Tasafot Berachot 5b ("Ha
Lan") suggests that, perhaps, since other Halachot pertaining to
Arei Choma applied only when Yoveil (Jubilee year) was operative (Arachin
29a), the Halacha excluding Metzora'im was also operative only
during the period of Bayit Rishon. (More accurately, until the
period when the Israelite tribes of Reuven, Gad and half of Manashe
were expelled from their homes in Ever HaYarden, Transjordan some
150 years before the first destruction of Jerusalem and Bayit Rishon
in 587 BCE.) That would mean that, since Yoveil was inoperative
during Bayit Sheini, Metzora'im may very well have been permitted to
enter Jerusalem then.
The Purification of the
Metzora
The procedure for the purification of the Metzora is related in
detail in Vayikra 14:1-31. Once the Metzora had been cured of his
Tzara'at, and this was verified and orally proclaimed by a Kohein
after a thorough visual inspection, the purification and atonement
rites could begin. "The Kohein shall command: and for the person
being purified, there shall be taken two live clean birds, cedarwood,
crimson thread and hyssop. The Kohein shall command and the one bird
shall be slaughtered over an earthenware jar over spring water. ("On
the basis of tradition" the slaughtered bird was then buried. Rambam
Hilchot Tumat Tzara'at 11:1).
And as for the live bird, he
shall take it with the cedarwood, red thread and hyssop, and he
shall dip them and the live bird into the blood of the bird that was
slaughtered over the spring water." (It is important to note that
these birds were not Korbanot, therefore they did not have to be
doves or turtledoves, the usual birds used for sacrificial
offerings, however, they did have to be kosher. They also had to be
wild so that the surviving "live bird" would actually fly away). The
slaughtered bird was slaughtered in the usual way, not Melika).
"Then he shall sprinkle seven times upon the person being purified
from the Tzara'at, he shall purify him, and he shall set the live
bird free upon the open field" (Vayikra 14:1-7). "The birds should
be alike in appearance, in size and in value and should have been
bought at the same time" (Nega'im 14:5). The Mitaheir, the former
Metzora in the process of being purified, "shall immerse his
clothing, shave off all his hair, immerse himself in water and
become pure. Afterwards he may enter the camp (or walled city) but
he shall dwell outside of his tent for seven days" (Vayikra 14:8,9).
Even though the Mitaheir was now permitted to enter Jerusalem (or
any other walled city), he still could not return to his home; he
was required to find alternative lodgings. On the seventh day a
Kohein shaved all the Mitaheir's hair off. It is interesting to note
that the Kohein was required to use a razor, the very instrument
proscribed in normal shaving (Nega'im 14:4). The Mitaheir was
required to wash his clothes and then he underwent a second
immersion in a Mikva before sunset. He was now a Tevul Yom and he
could enter Har Habayit, but he still was barred from entering the
Temple complex (Kelim 1:8). (Tevul Yom, lit. "One who immersed that
day"- i.e. one who immersed in a Mikva during the day but had to
wait until stars-out before his purification was complete.
While a Tevul Yom does not render
ordinary food impure, he can disqualify sacrificial meat by contact.
After stars-out, the Mitaheir was pure, but he still had to wait
until the next morning when the Leviyim would open the Mikdash
gates. Then he could enter the Ezrat Nashim (Women's Court) with his
required Korbanot. <to be continued>
Catriel is in the process of
writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A
Guided Tour through the Temple and the Divine Service
Towards Better Davening and Torah Reading
#116 Contents of this column are (mostly) based onEIM LAMIKRA
HASHALEIM by R' Nissan Sharoni, Ashdod, a guide to correct
pronunciation of Hebrew, specifically in
davening and Torah reading.
Let's review a few things using this week's sedra.21:7 - ISHA ZONA
VACHALALA LO YIKACHU V'ISHA GRUSHA M'ISHA LO YIKACHU... The first
word ISHA is connected to the following word because its TAAM is
KADMA, which is a linking note. To pause wrongly after ISHA (which
many BKs do) would distort the meaning of the pasuk, by sounding as
if there are three women that a kohein cannot marry: a woman, a zona,
and a chalala. That, of course, is ridiculous. Nonetheless, pausing
after the ISHA with a KADMA will lead to that absurd meaning. What
is correct, is that a kohein may not may an ISHA ZONA (a wanton
women) nor a chalala.
Later in the same pasuk, we have the expression "a woman divorced
from her husband". From her husband is MEI-ISHAHHH, with an
aspirated HEI (which has a MAPIK). If you don't sound the HEI, it
sounds like "a woman divorced from women".
Now check out p'sukim 22:10,11,13,14. The phrase LO YO-chal KO-desh.
...he shall not eat sacred (food). He will eat is yo-CHAL. Accent on
the last syllable. MILRA. But preceding KO-desh in the same phrase,
the accent regresses (NASOG ACHOR, NA). Next pasuk, HU YO-chal BO.
Again, NA. In the first case, KO- desh is a two-syllable MIL'EIL
word. In the second case, BO is a one-syllable word. The two causers
of NA. In 13, LO YO-chal BO. But in 14, V'ISH KI yo-CHAL KO-desh
(against the usual NASOG ACHOR rule). And in 23:2 & :4 - mik-ra-EI
KO-desh. No NA. This phrase we say often in davening and kiddush.
Parsha Pix
Kohen Gadol (upper-right). The whole first section of the sedra
deals with the sanctity of the kohanim in general, and the Kohen
Gadol in particular.
The broken foot is representative of the invalidating defects of a
Kohen. Look closely at the lamb the foot is pointing to. It's
missing an ear. That's a blemish which invalidates the animal for
the Mizbei'ach.
In the lower-left are a mother sheep (ewe) and her newborn, which
may not be taken from its mother to be used as a korban until it is
at least 8 days old. AND, the sheep and lamb also represent OTO V'ET
B'NO, the prohibition of slaughtering an animal and its offspring on
the same day.
Upper-left is a negation circle, indicating the prohibitions of
building, sewing, writing - representative of all forbidden Melacha
for Shabbat, Yom Kippur, and Yom Tov.
The counting of the Omer is a mitzva from Parshat Emor.
So too are the mitzvot of dwelling in a Sukka for the seven days of
Sukkot, and the taking of the Four Species on Sukkot.
And there are the Two Loaves of Shavuot.
And there are 2 visual TTriddles.
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on
the calendar). They are found in the hard-copy of TT scattered
throughout, usually at the bottom of different columns. In the
electronic versions of TT, they are found all together at the end of
the ParshaPix-TTriddles section. Some TTriddles are
alsopresentedforcall-insolutiononTorahTidbitsAudio(Arutz-7,Thursdaynight).Thebest
solution set submitted each week (there isn't always a best) wins a
double prize a CD from Noam Productions and/or a gift (game, puzzle,
book, etc.) from Big Deal
Last issue’s (Acharei-K'doshim) TTriddles:
[1] Difference between Aharon's goats... and No'ach's animals
[2] What is Yechezkel's honest daughtercalled in this week's sedra?
[3] Double 19 triple mix
[4] Don't bother with this initial gift to Kojak's alter ego
[5] And the double guy deals with what? (1 word)
[6] PIGUL, 82, and WHO?
And the envelope, please...
[1] Referring to the live goat (the one chosen LA'AZAZEL), the Torah
uses the term ha'sair hachai (look at the vowels) and once H'CHAI
(this one at the end of a pasuk). No'ach was told to take from all
living things, MIKOL HACHAI. The three HEI-CHET-YUDs differ in their
vowels.
[2] Searching for MOZNEI TZEDEK revealed only two occurrences in
Tanach: K'doshim and Yechezkel (45:10). Comparing the two p'sukim,
one notices a synonym for HIN (a liquid measure), namely, BAT.
Yechezkel's honest daughter, BAT TZEDEK, is called HIN (MM/Bklyn
suggests it might be short of Hinda).
[3] Double 19 is Vayikra 19:19, which contains three different types
of forbidden mixtures: cross- breeding animals, grain in a vineyard,
and shaatnez.
[4] Bad pun coming. Kojak's alter ego was Telly Savalas. Kojak was
completely bald. So don't bother giving him a comb with his initial
on it. LO T-COMB.
[5] Double guy is ISH ISH. 18 of those in Tanach (16 in Torah) - too
many for a smooth TTriddle. V'ISH ISH (And the double guy), on the
other hand, only occurs twice. Both in Acharei (Vayikra 17). And
both dealing with BLOOD. That was the one word answer. One, eating
blood; the other covering blood.
[6] In the context of Parshat K'doshim, PIGUL is the meat of a
korban that is allowed to be eaten on the day it is brought, the
following night and the next day. But any left over on the THIRD DAY
is to be burned - not eaten. T'hilim 82 is the Shir Shel Yom for
Tuesday, the THIRD DAY. And WHO brought his gifts on the THIRD DAY
of dedication of the Mishkan? Zevulun's leader, ELIAV b. CHEILON.
That's who.
This week's TTriddles:
[1] Y's buyer, M's victim, D's informant
[2] fast rise from water siege & burn
[3] 2, 3, and 4 are still here,but .30103, .47712, and .69897 are
missing.
[4] 3-letter word plus an E or a Bgive you a pair of 3-letter
heterophones from the sedra
[5] Bring with a precom in the first (4th)
[6] plus 2 visual ttriddles from the Parsha Pix
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necessarily Mehadrin and are not endorsed by the OU or the Israel
Center.
Calls from abroad: People from abroad should fax 972-2-5660156 for
the Attention of Batya or email to tiyul@israelcenter.co.il
Israel Center Tiyulim are partially subsidized by the Jewish Agency
for Israel
LAST CALL
Next Israel Center In-House Shabbaton: Shabbat B'har B'chukotai -
M'vorchim Chodesh Sivan, FRI-SHA, May 14-15: Shiurim, Divrei Torah,
Tibdits, Three Shabbat Meals & Kiddush by Schocketino,Old friends...
and new ones
Speakers include: Rabbi E. Quint, Nancy Brown, Rabbi Aaron Zeigler,
Nachum Chernofsky
Early Shabbat: Mincha 5:47pm, Candle lighting 6:05pm, Carlebach-style
Kabbalat Shabbat,
Extended deadline for "early registration" 200/230NIS thru May 4th
noon, 230/260NIS after May 4th 12:00pm
When you call to reserve, speak to us about your housing needs,
dietary concerns, seating preferences, etc.Also, if you live in the
neighborhood and can help us by putting someone up for Shabbat
(sleeping only), please let us know. (whether you are participating
in the Shabbaton or not)
Leil Shavuot Plusat the Israel Center
7:00pm Candle lighting, mini-shiur until...
7:25pm Mincha, mini-shiur until...
8:00pm Maariv
8:20pm (approx.) Dairy Yom Tov meal* with Divrei Torah & Tidbits
10:30pm Opening mini-shiur of our all night learning program
Hourly shiurim at 11:00pm, midnight,1:00am, 2:00am, 3:00am
4:00am Walk to the Old City (for those who choose)
4:00am Shiur at the Center
5:00am Shacharit K'Vatikin (sunrise 5:36am), Kiddush after davening
* No charge except for dinner (100NIS p.p.) Reservations required
(there is both a min.
and max. for dinner, so please reserve soon
David Magence in David’s City - Sunday May 16th, 1:00-4:30pm ,Booked
- waiting list only
Of Red Roofsand Rare Birds - Wednesday, May 12, 4:30pm: Explore
hidden nature in the center of Jerusalem, Rabbi Zalman Cohen will
lead us on a Walking Tour, 36NIS members (50NIS non-mem), Meet
outside of Beit Ha’am on Bezalel St. opposite Nitziv Street, Please
wear walking shoes, bring water hat and dress appropriately for
religious neighborhoods, Please call Batya, 566-7787 ext #249 to
reserve (required), Shulamit's Tiyulim Are always Treats; Come You
will surely enjoy her decilicous sweets!
Shavuot with Yisrael Hatzair and the Israel Center - 4 days 3 nights
• MON-THU May 24-27, Tikun Leil Shavuot • Simchat Yom Tovat the
Kinar Classic: Scholar-in-Residence: Rabbi
Emanuel Quint, Chairman: Ben Rabinowitz, Mehadrin cuisine • Rich &
varied Yom Tov menu, Lunch en route • Tuesday morning tiyul,
Separate swimming & health club, 1400NIS p.p. F/B (dbl. occ.) -
single supp. 700NIS, Non-members add 50NIS p.p., Reservations
confirmed upon payment only, Round-trip transportation from/to 22
Pinsker, Further details: Yisrael Hatzair (02) 623-1361, Yisrael
HatzairP.O. box 7306Jerusalem 91072
All the more reason to join us (Young
Israel and Israel Center) for Shavuot
Visit Tirat Tzvi on the way up and have lunch on us, Daily coffee &
cake, Evening entertainment on Monday, Guided tour of the Golan on
Tuesday, incl. waterfalls and overlooks, and a wonderful wine
tasting at the winery, Kumsitz on the Kinneret (Wed. night), and
something nice for the trip home
For reservations at the hotels listed below or any other Israeli
hotels,please call Batya directly at the Travel Desk 566 7787, ext.
249. - Call 050-744-0140 for deals marked with a asterik
* Eden Inn, Zichron, valid May 7-8
Glatt-Mehadrin, This Shabbat: 745nis per couple, F/B
King Solomon, Jerusalem, valid May 9-14
2-night MIDWEEK package: 810NIS per couple, B/B
Princess, Eilat, valid May 9-14
2-night MIDWEEK package: 980NIS per couple, B/B
Carmel Forest Spa Resort, valid May 12-13
1-NIGHT ONLY SPECIAL: 1090NIS per couple, F/B
Sheraton-Plaza, Jerusalem, valid May 14-15
Shabbat: 1050NIS per couple, 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 TT617
The Avrom Silver Jerusalem College for Adults is the educational
component of the Seymour J. Abrams • Orthodox Union • Jerusalem
World Center and incorporates classes & lectures
of the OU Israel Center's Project Yedid, JCA, and the Jewish
Values Education Institute.
"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.
Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 16-23 Iyar (May
7-14)
Friday
9:00am: (men & women) - New format for Rabbi Eisen's shiur in Pirkei
Avot (in effect at least until Shavuot) - Overview of Avot ch.1 with
Rabbi Chaim Eisen
Friday EVE - until Rosh HaShana IY"H: "Early Shabbat Minyan" -
Mincha 15 mins. before Plag; Kabbalat Shabbat after Plag, Mincha:
Emor - 5:44, B&B: 5:47, Bamidbar: 5:51
Shabbat DAY
Shabbat Afternoon Shiur, 5:00pm, Mincha at 6:00pm - Pirkei Avot with
Rabbi Alan Greenspan
Motza”Sh
Motza'ei Shabbat, Leil Lag BaOmer, May 8th, 9:30pm
Let My People Know - Do you know that most people (including MKs)
have not read the Sharon Retreat Plan? Do you know that the Plan
involves training and assisting the PLO armed forces? (again) Do you
know that on Sunday, Ariel Sharon will bring his Retreat Plan to the
government for approval? Let's read through the Plan, see what's
what, and discuss what WE can do to influence the gov't, Moderator:
David Bedein, Media Research Analyst, www.israelbehindthenews.com
SUNday thru Thursday in the Ganchrow Beis Medrash (first floor)
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by
Rabbi Dovid Zitter
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel
Sunday
N'SHEI LIBRARY - 10:30am to 12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with
Golda Warhaftig
10:30am (men & women) The Avis Mitzva Sedra with Phil Chernofsky
1130am: (men & women) Parshat HaShavua with Shprintzee Herskovits
7:30pm: (men & women) Issues in Jewish Thought as they emerges from
the Torah with the help of Ramban's Commentary - Now studying:
The Early Generations & Bnei HaElohim - Who are they? with
Rabbi Chaim Eisen
Sunday, May 9th, 8:00pm: It’s Kosher but is it healthy? Talk by Dr.
Michael Feinerman
Monday N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) excursions into the world of nevi'im with Mrs.
Pearl Borow
Etzion Judaica Center • 10:00-12:00 • 20% off everything
Special gifts for weddings, engagements, bar/bat mitzva...
and yourself
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff
11:35am (men &women) Jewish History series: After Bar Kochba:The
Babylonian Connection. with Dr. Henry
Goldblum
11:36am (women) Preparing for Matan Torah Based on the teachings of
Rabbi Shimshon Pincus z"lwith Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women, No obligation for
the first session • Qualified nutritional advisor on hand, Mondays
from 11:35am, Elisheva 999-6479
Video and Lunch: Monday, May 310th, 12:30pm: Does G-d want our
sacrifices? by Rabbi Zev Leff
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
3:00pm Women's Beit Midrash: Acquire study skills and knowledge
crucial to your life as a Jew - join us! Guided Chavruta study with
Pearl Borow
Pri Chadash Women's Writing Workshop: Mondays: 5:20-7:20pm with Ruth
Fogelman (628-7359) & Mindy Aber Barad (643-5276)
8:30pm (AM SEGULA) “Curing the Jewish Heart” series, Lectures by Eli
Yosef
Monday, May 10th, 8:00pmAmerica-Israel: Partner or Parting? Shifra
Hoffman journalist, founder of V.A.T. Int'l
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, May 17, 7:30-9:30pm, http://maskjerusalem.cjb.net
• Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
Tuesday
The Israel Center and the Old City Free Loan Association, 14th year
• over 3000 loans granted Gemach - Free Loan Society to provide
interest-free loans for people in financial distress (living in the
Jerusalem area). Interviews at the Center on Tuesdays from
10:00-12:00 • Please bring ID
9:00am: (men &women) The World of Mishna, Halacha, Haskafa, and
History with Rabbi Aharon Adler
10:15am (men &women) Parshat HaShavua with Rabbi Sholom Gold, Phil
Chernofsky substituting
9:00am& 9:55am: Why Hashem reveals HIS secrets? with Dr. Hayim
Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: Hebrew: The Mitzva of Tzitzit with Dr. Hayim Abramson
Tuesday, 11:30am • Midrash on the Book of Ruth, Shiurim with Rabbi
Steven Ettinger, Rabbi, Professor & Recent Oleh - Discover new
perspectives of this wonderful Biblical book
11:45am: Chabad insights into Parshat HaShavua and the Actualia of
Our Time (women only) with Raizel Zisk
Jewish Values Education Institute presents Wellsprings of
Creativity, Come & discover your own writing ability! Each of us is
a wellspringof thoughts, memories, stories & poetry. Let your inner
voice emerge...Each session 1½ hours with Esther Sutton writer,
counselor, facilitator, Tuesdays, 12:00-1:30pm • 20/25NIS, Partially
funded by the Jewish Agency for Israel
Video and Lunch Tuesday, May 11th, 12:30pm: OU Symposium on Mel
Gibson’s “The Passion”
Tuesday, May 11th, 8:00-9:30pm (also on May 11th): Workshop: The
Sefirot in Action: Steps Towards Better
Communication Skills, Facilitator: Batya Yaniger, BSW, Spiritual
Intelligence Counseling, You will learn to...Become a better
listener • Communicate empathy • Articulate your feelings
TUE May 11th, 8:00pm: KISS your fears, anxieties, sadness, physical
pains, overeating/smoking and other addiction behaviors GOODBYE!
AND, Rebuild your marriage or succeed communicating and finding your
match! Practical Energy Psychology demonstration by Rabbi Legomsky
MA Neurotherapist.• Immediate results - this is not talking
psychology!
Wednesday
9:30am: (men &women) He's Back - RabbiMacy Gordon
10:45am (men &women) Kuzari - An Adventurein Jewish Thought with
Rabbi Sholom Gold
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
video and lunch: Wednesday, May 12th, 12:30pm: Ruth and Revelation
(part 1) Bu Rabbi Sholom Gold
3:00-5:00pm Women's Beit Midrash: Acquire study skills and knowledge
crucial to your life as a Jew - join us! Guided Chavruta study with
Pearl Borow
3:00pm: (men & women)Women in Tanach with Pearl Borow
7:30pm (men & women) Jewish Philosophy: Rambam's Guide for the
Perplexed - Now studying: The Holy Days & Special Times with Rabbi
Chaim Eisen
8-10pm: Aliya Counseling with Miriam Bass
Thursday
10:30am: Shiur while you fold...Midrash & Aggada with Rabbi David J.
Derovan
Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A,
and...with Phil (Some time IY”H, sometimes B”N)
Thursday, May 13th • 17:00 & 22:00 Root & Branch Association (in
cooperation with the Israel Center)
Women Building Communities Seminar Mrs. Rebecca Weinberger, Chair
17:00: Positive Parenting, Healthy Society by Sherrie Miller,
Guidance Counselor
18:00: Big Brothers: Making a World of Difference by Libby Reichman,
Marriage and Family Therapist
19:00:Domestic Violence by Ruth Eichenstein, M.S.W.
20:00: Miriam and her Sisters: Women and Jewish Music by Dr. Max
Stern with recorded musical accompaniment
21:00: Digital Storytelling: Recording History in our Times by Ariel
Plavin, Dir. Diaspora Programs, Kids for Kids - for the Recovery of
Young Victims of Terrorism
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
for any or all lectures
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
Friday
9:00am (men & women) New format for Rabbi Eisen's shiur in Pirkei
Avot in effect at least until Shavuot - Overview of Avot ch.1 with
Rabbi Chaim Eisen
Upcoming at the Israel Center
In-house Shabbaton, May 14-15, Shabbat Parshat B'har-B'chukotai -
Last call to sign up. People in walking distance arte invited to
join Shabbaton participants for davening and shiurim
Monday May 17th, 8:00pm: Ezer Kenegdo Matchmaking and the Israel
Center present...Halachot that Apply to Matchmaking:Shmiras HaLashon,
Kohanim, Dating after Divorce, Rabbi Moshe Weiden, rofessor of
Halacha at Neve Yerushalayim and Shearim College for Women
OU ISRAEL CENTER
Seymour J. Abrams - Orthodox Union - Jerusalem World Center
Yitzchak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Rabbi Dovid Cohen, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Simcha Rock, Vaad member
Zvi Sand, Vaad member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager,
Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and
NCSY b'Yisrael are assisted by grants from The Jewish Agency for
Israel
TT is published and printed "in house" at the Israel Center
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