Shabbat
Parshat LECH L'CHA
TT #592 - November 7-8, '02, 13 Marcheshvan 5764
This Shabbat is the 43rd day (of 355); the 7th (of 51) Shabbat of 5764
VAYOME L'ZARACHA E'TEOM ET HA'ARETZ HAZOT...
Halachic Times for Jerusalem Israel
Standard (Winter) Time
Correct for TT #592 • Ranges are for THU-THU, 11 - 18 Cheshvan - November
6-13
Candle lighting - 4:10pm
Havdala - 5:23pm (Rabbeinu Tam - 6:00pm)
Earliest Shacharit 5:08-5:13am
Sunrise - 5:59-6:05am
Sof Z'man Kri'at Sh'ma - 8:40-8:44am (7:55-7:58am)
Sof Z'man Shacharit - 9:34-9:37am (9:04-9:06am)
Chatzot (halachic noon) - 11:23-11:23pm
Mincha Gedola (earliest Mincha) - 11:53-11:53pm
Plag Mincha - 3:39 - 3:35pm
Sunset - 4:51 - 4:46pm (4:46-4:41pm)
Shabbat times for other cities: (Lech L'cha)
Candles city Havdala
4:26pm Raanana 5:24pm
4:26pm Beit Shemesh 5:24pm
4:26pm Netanya 5:23pm
4:26pm Rehovot 5:24pm
4:06pm Petach Tikva 5:24pm
4:26pm Modi'in area 5:23pm
4:27pm Be'er Sheva 5:25pm
4:25pm Gush Etzion 5:23pm
4:25pm Ginot Shomron 5:23pm
4:10pm Maale Adumim 5:22pm
4:17pm Tzfat 5:20pm
4:26pm K4 & Hevron 5:23pm
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 (whichcanbe 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 considerbecauseof the strictness of
Shabbat, then J’lem candle lighting time is really only 35 minutes before
“the other” sunset.
All other places at some height above sea
level have similar problems.
Tzfat lights candles 30 minutes before
sunset. Official candle lighting for Petach Tikva is 40 minutes before
sunset, just like Jerusalem. Not everybody holds by that timing.
Some communities calculate Shabbat out at
33 minutes after sunset. Some use the angle of the sun below the horizon to
“end Shabbat” (8.5 deg).
Bottom line for now: until we get the
chart running smoothly, don’t rely on it exclusively. Cross-check times with
calendars and charts. Please report discrepancies to us, so that we can
improve our time table.
Also realize that Sfardim and Ashkenazim
often has differences in minhag.
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the
eastern horizon (where the sun rises) consists of the Hills of Moav across
the Jordan River, which are approx. at the same elevation as Jerusalem
Sunset, on the other hand, is given for
an elevation of 825m and, in parentheses, as if at sea level. There are
different opinions as to which sunset time should be used for halachic
purposes. We present both times.
The deadlines for the SH'MA and the
Shacharit Amida can be calculated in two ways. Either considering the day to
be from sunrise to sunset or from dawn to stars out. The first way of
reckoning is known as the opinion of the GR"A, and is the first time given
in each case. The second method is known as the Magen Avraham,
and is presented in parentheses.
Aside from candle lighting and havdala,
the times are presented as a range, from the current Thursday of the issue
of Torah Tidbits until the coming Thursday, a span of 8 days. Days between
the two Thursdays can be determined by interpolation (which means: a method
by which to estimate a value of between two known values-this is something
that people above a certain age might remember from high school trigonometry
and logarithms, but younger people who went to school during the calculator
era might not be familiar with).
It is usually wise to "pad" the times
with a minute or two in the "play it safe" direction. E.g. Plag Mincha.
Better to finish Mincha a minute or two before the given time. But, better
to not light candles until a minute or two after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual
aspects of the Jewish Calendar, thereby better fulfilling the mitzva of
HaChodesh HaZeh Lachem...
Last opportunity for Kiddush L'vana this
month is this Motza'ei Shabbat, Nov. 8th, leil 14 Cheshvan. Technically, the
deadline
for K.L. is the midpoint between the previous molad and the next one. Which
is 14d 18h 22m from the announced molad of the given month. The molad of
Cheshvan was Shabbat B'reishit after- noon at 4:50pm. That means that the
deadline for K.L. is Sunday at 11:12am. But since K.L. is said only at
night, when the Moon shines on Earth (not counting when we can see it in the
daytime), the actual last chance for K.L. would be all Motza'ei Shabbat
until a little after dawn - once the sky perceptibly lightens, K.L. can no
longer be said.
So far, this has been a standard explana-
tion, oft-repeated in this box. But this time there's a twist. Because in
the wee hours of this Motza'ei Shabbat, the Moon will pass into the shadow
of the Earth. That means there will be a total lunar eclipse very early
Sunday morning. To our eyes, the Moon will start to appear to diminish from
1:32am and be totally darkened (visible as a reddish-orangish disk) from
3:06 to 3:30am. By 5:04am, the Moon will completely emerge from the Earth's
shadow and appear full, once more. Lunar ecllipses occur at full moon.
Meaning that after an eclipse, the moon is waning, although we won't notice
for many hours. So what is the deadline for K.L.?
The answer is midway between the moladot based on the calculation of AVERAGE
rather than actual moladot. In reality, the times from molad to nigud
(opposition) to molad vary, due to a combination of different laws of
nature. The "real" astronomical times are not used in our time (without a
Sanhedrin). Even if your Farmers' Almanac says full moon has just past, if
your LUACH says that Sof Zman K.L. has not yet arrived, then you still may
say K.L. And if Sof Zman K.L. occurs before the astronomical full moon time,
you may not say K.L. Halacha looks at the calculations based on average AND
NOT at the astronomical times.
Except following a lunar eclipse.
There are variations in psak on this
issue, but let's look at one particularly interesting opinion. The situation
is not the same for every month and every eclipse, but this is the story for
this Motza'Sh.
Can you say K.L. at 5:05am this Sunday?
It is before Sof Zman K.L., therefore you may say K.L.
If you saw the eclipse AND know what it means, then the fact that you not
only KNOW that full moon passed, but you "experienced" it, you may no longer
say K.L. Slept through the eclipse? Then you can say K.L. at 5:05am, even if
you KNOW about the eclipse and what it means. Seeing and knowing need to
combine to end K.L. time sooner than calculated.
Lead Tidbit
And we are Jews
"Oh, I know what the Lead Tidbit is going to be about this week!" Heard that
or words to that effect from several people. What else would they expect of
Torah Tidbits, but another pep talk on Aliya and Living in Eretz Yisrael. I
checked back over the last few years of Lech L'chas and most did, indeed,
have that message. Last year's did not and I was tempted to not go with the
expected again. But...
When G-d gave the Torah to the Jewish
People - via the hands of Moshe Rabeinu and the
whole Chain of Tradition, He was telling us: This Book and its explanations,
clarifications, and details, which I have also transmitted to you through
the Chain of Tradition, contains what I want you to do, and what I want you
not to do. It contains what kind of individuals I want you to become and
what kind ofnation I want you to be. And it contains what I want you to
KNOW.
Notwithstanding Rabbi Yitzchak's other
reason, as quoted in the first Rashi of the Torah, G-d started the Torah
with B'reishit because He wanted us to KNOW that He created the world and
everything in it. And His desire (so to speak) for us to know that can be
seen as an implied Divine command to believe in Creation. (Oversimplified,but
this is a Torah Tidbit, not a book or even a full essay.)
And the same would/should go for everything the Torah says. We're not
discussing here the idea of literal vs. figurative or allegorical
understanding, just the idea that belief in the truth of the Torah is
axiomatic. Which brings us to the Lech L'cha message:
The Torah tells us that G-d sent Avraham and Sarah to Eretz Yisrael. The
Torah tells us that G-d promised Eretz Yisrael to Avraham and his
descendants. The Torah tells us that G-d promised Avraham that his descen-
dants will become a great nation. The Torah tells us these things because
G-d wants us to know them, to believethem, and to do them, to live them.
G-d wants the Jewish people to keep mitzvot, to be good people, and He wants
it to happen in Eretz Yisrael.
Sedra-Stats
3rd sedra of 54; 3rd of 12 in B'reishit
Written on 208 lines in a Sefer Torah, ranks 23rd
7 Parshiyot; 3 open, 4 closed
126 p'sukim - ranks 13th - tied with R'ei
1686 words - ranks 18th
6336 letters - ranks 19th
Ranks 7th of 12 in B'reishit in all categories
Shorter than average p'sukim
Mitzvot
1 mitzva (positive), namely, Brit Mila
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 where 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 - 13 p'sukim - 12:1-13
[P> 12:1 (9)] G-d tells (note the softer VAYOMER rather than the harsher,
and more common, VA'Y'DABER) Avra(ha)m to leave his land, birthplace and
father's home and go to "the Land which I will show you".
SDT "Leave your land, birthplace,
father's house." Ramban explains that each "point of departure" was
progressively more difficult for Avraham. Leaving one's land is difficult,
even more so if he was born there. Leaving one's family is most difficult.
Ramban says that the Torah is showing us the great extent of Avraham'slove
of G-d.
Someone raises a question on this Ramban.
What was so difficult in Avraham's leaving the place where he was ridiculed,
perse- cuted and thrown into a fiery furnace for his beliefs. Would he not
have left joyfully? The question actually carries the answer. The Ramban was
pointing out a significant aspect of human nature.No matter how bad
conditions are, how much a person wants a better life, there still will
always remain a sadness and regret for the "good old days" and “the old
country” - even when they weren't so good. This aspect of human nature
explains a lot of Jewish History.
G-d promises that a great nation will
descend from him (Avraham) and that he will be a blessing for all (his
descendants and all the world).
SDT Avra(ha)m is promised great rewards and benefits for listening to G-d.
Yet pasuk 4 testifies that he went "as G-d had spoken to him". His "aliya"
is considered a test of his faith. He passed this test because he came to
the Land because G-d asked him to, not for any material promises.
The call to the Jew to come on Aliya
continues. THE only real "right" reason to come is because it is a mitzva
and this is what G-d wants of us. All blessings that will follow are fringe
benefits. And the difficulties one might encounter are parts of the test of
our faith. Avraham Avinu led the way when there were no AliyaShlichim and no
Nefesh b’Nefesh to facilitate Aliya and K’lita. Actually, there was One
Shaliach Aliya and One supporter, and He is still in that role.
Avra(ha)m was 75 years old at the time he
came to Eretz Yisrael with Sarai, nephew Lot and many people who were
brought over to monotheism by Avra(ha)m and Sarai.
SDT Commentaries speculate as to what
happened to these people sub- sequently. Some suggest that after Avraham's
death they refused to stay with Yitzchak because his approach to "religion"
was vastly different from his father's and not very "appealing" to these
people.
Others suggest that they became the various G-d-fearing individuals
scattered among the nations of the world.
[P> 12:10 (29)] Driven from the Land by a
famine, Avraham and Sara go down to Egypt. Their plan is to say that they
are brother and sister, rather than risk Avraham's being killed.
SDT Ramban states that "Avra(ha)m sinned
a great sin (inadvertently)" by leaving the land to which G-d had sent him
(even though it was due to the famine) and by risking Sarai's life and honor
by asking her to say that she was his sister. Ramban also says that as
"punishment" for going down into Egypt, Avraham's descendantswere destined
to go down into Egypt. The implication is very strong - had Avraham not left
Israel for the famine, we would have been spared the Egyptian exile and
oppression.
On the other hand... Other sources teach
us that we derive halachic permission to leave Eretz Yisrael in the event of
severe famine BECAUSE that's what Avraham Avinu did. And - still on the
other hand - we learn that a person can risk his life to save another from
Sarah Imeinu saying that she was Avraham's sister thereby
risking herself to save Avraham. [There is a halachic Midrash that
uses "Please say that you are my sister" to teach us that one may "violate"
Shabbat (for example) to save someone else. (To violate to save oneself is
learned from "V'CHAI BAHEM", that we are to live with the mitzvot, not die
because of them, but we needed an extra LIMUD to
teach us that one can violate to save another person.)]
Furthermore (still on the same other
hand), Pirkei Avot testifies that Avraham Avinu "passed" all his "tests of
faith". Being driven out of Eretz Yisrael by the famine and having to
subject Sarai to the perils of Paro's Palace are both counted (by some)
among the Ten Tests of Faith.
A possible answer might be that how a person behaves in a difficult
situation is one thing, and how the situation affects his faith in G-d is
another thing. G-d sends SOMEONE to a new land, and then hits him with a
famine. Regardless of how that SOMEONE handles the situation, he might be
disillusioned, to say the least. That would mean
failing a test of faith. That didn't happen to Avraham. His faith was as
strong as ever. Ramban thinks that he erred in judgment as to what he should
do. Avraham chose the self-help, HISH- TADLUS option. His choice was
"approved of" by the subsequent halachic ruling. Maybe he should have chosen
the stay-put and trust in G-d option. Ramban
thinks he should have. An inadvertent sin, says the Ramban. But not a
deterioration of Avraham's faith.
Think of it in this (weak but
illustrative) analogy. Tests back in elementary school. Regardless of the
subject, each student will get an additional mark for penmenship. One
student can fail the test in Social Studies, but get a high mark in
penmenship. Another can do extremely well in the content part of the test,
butreceive a failing grade in penmenship.
Here's a better example. During the first
Gulf War, there were religious people who shunned gas masks and claimed that
their faith in G-d obviated the need for a mask or sealed room. Others
claimed that effort on our part is called for and they had sealed rooms and
used them and their gas masks. Who was right? We can debate
the issue. Some other time. But there is another issue. Regardless of
what course of conduct a person followed, the "other" question is how was
his faith in G-d? Someone who went into depression with the feeling that all
was lost, every time he heard a siren, demonstrated lack of faith in G-d.
The person who sat in the corner of his sealed
room, on the floor, and spent the minutes until the all-clear whimpering, he
had an Emunah problem. There are two different issues involved. Ramban's
opinion does not contradict the Mishna in Avot. (IMHO)
Levi - Second Aliya - 11 p'sukim - 12:14-13:4
In Egypt, Sarai's beauty is noticed by the people and she is taken to
Par'o's palace. Avra(ha)m, as her brother, receives many gifts. Par'o and
his household are afflicted as a punish- ment for taking Sarai. When Par'o
realizes that Sarai is actually the wife of Avra(ha)m he confronts him,
returns Sarai to him and thenasks them to leave Egypt.
Avra(ha)m and company, heavily laden with
riches, return to Eretz Yisrael via the Negev.
Avra(ha)m returns to the Altar he had
built and continues to proclaim G-d's Name.
SDT Avraham on the run from his hometown,
a stranger in a strange land, has its challenges and tests. Avraham loaded
with wealth and prominence, has new challenges and tests. Poverty is a test;
so is wealth. And it is hard to know which is harder. In the opening passage
of Rosh Chodesh Benching, we ask G-d for many things— long life, a life of
peace, blessings, etc. There is one thing we ask for twice - YIR'AT SHAMAYIM,
fear of G-d. Why? Because after asking for it the first time, we ask for a
life of wealth and honor. If we are blessed with that, then we must humbly
ask for YIR'AT SHAMAYIM again, because wealth sometimes blinds a personto
his obligations to HaShem.
Shlishi - Third Aliya - 14 p'sukim - 13:5-18
Lot also has great wealth, too much to remain together with Avra(ha)m.
Quarrels between their shepherds (caused by disparate ethical standards)
lead to a parting of the ways. Avra(ha)m gives Lot "first choice" of
territory, and he (Lot) chooses the then fertile area of S'dom and the
Jordan Valley. The Torah makes a pointof telling us of the wickedness of
S'dom society, an obvious criticism of Lot's distorted priorities.
(This, too, is a recurring theme in
Jewish life, containing warnings for us all - sadly, many Jews moved away
from Jewish neighborhoods to places with country clubs, golf courses, and
other "important" things.)
Only after Avra(ha)m is rid of Lot, does
G-d once again appear to him, encouraging him to look over the whole land to
the north, south, east, and west, which will some day belong to his
descendants. G-d also tells him that his descendants will be too numerous to
count. (Hidden message: They will sometimes be lowly, like
the dust of the ground, trodden underfoot by our enemies.)
Avra(ha)m settles in Hevron and builds an
altar to G-d.
SDT One commentary says that although
Avraham knew that his spirituality was compromised by Lot's presence, he
nonetheless did not chase Lot away until he had no choice. Avraham felt a
moral obligation to take care of Lot (including saving him after they
parted) even though he knew that G-d was "keeping His distance" withLot
around. There are some interesting ramifications for us, of this behavior of
Avraham's. How to we view time spend doing chessed and kiruv, at the expense
of personal growth. Think about it.
R'vi'i - Fourth Aliya - 20 p'sukim - 14:1-20
[P> 14:1 (24)] This portion tells of the battle between the Four Kings and
the Five Kings and of the capture of the people of S'dom, including Lot.
When Avra(ha)m hears (from Og, the “refugee”from the Flood) of Lot's capture
he sets out to rescue him, taking with him a force of 318.
The Gemara suggests that Avraham took only his servant Eliezer with him to
rescue Lot. The numeric value of the name Eliezer = 318. As G'matriya go,
this is one of many. What makes it unusual, is that it is based on a number
in the text of the Torah.
Avra(ha)m launches a successful surprise
attack and frees the people of S'dom. Victory is celebrated with a religious
ceremony of thanking and blessing G-d in the presence of Malki-Tzedek
(a.k.a. Shem b. Noach). A tithe of the spoils of war is given to this
servant of G-d.
Rashi tells us that AMRAFEL, king of Shin-ar is none other than NIMROD who
was the one who tossed Avraham into the fiery furnace for challenging
polytheism in public and espousing belief in One G-d. Ironic, is it not,
that Avraham has this opportunity to do battle against Nimrod.
Malki-tzedek is king of Shalem. Targum
Onkeles identifies Shalem as Yerushalayim. Shalem is the part of the city’s
name contributed by Sheim. Avraham gave it the first half of its name after
the Akeida – YERU
Chamishi - Fifth Aliya - 10 p'sukim - 14:21-15:6
The king of S'dom offers Avra(ha)m great wealth. Avra(ha)m refuses to take
as much as a "thread or shoelace".
Avra(ha)m did accept payment on behalf of
his allies who helped him.
SDT From here we learn, says the Chafetz
Chaim, that one wants to be "machmir" (strict), should accept the strict
practice for himself but not impose it on others. Avraham did not want to be
a TZADIK at the expense of others.
[S> 15:1 (21)] Afterwards, G-d appears to Avra(ha)m in a vision and again
promises him great rewards for his faithfulness. Avra(ha)m, still childless
expresses his disappointment, but resignation, that Eliezer will be his
heir. G-d assures Avra(ha)m that he will indeed have his own child to follow
in his footsteps.
G-d then takes Avra(ha)m outdoors and
promises him that his descendants will be as countless (and exalted) as the
stars in the heavens.
The GR"A cites the Talmud's mentioning that Avraham Avinu was the first
person to address G-d as "Adon" (Master). We acknowledge this by beginning
Shacharit - Avraham's davening - with the poem Adon Olam. Furthermore, the
reference to a thread and shoestrap is linked the mitzvot of Talit and
T’filin, both of which are also associated with
Shacharit.
Being compared to dust and sand and to
the stars of the heavens is not just a matter of numerousness, but also to
the quality of life. The terms reflect the ups & downs of Jewish History.
Shishi - Sixth Aliya -37 p'sukim - 15:7-17:6
This portion begins with "the Covenant between the Pieces". (Part of this
experience is actual, part is prophetic vision.) G-d tells Avra(ha)m that
his descendants will be oppressed in a foreign land and will subsequently
leave there with great wealth. The promise of the Land to Avra(ha)m is
reiterated once more.
Both Rashi and Onkeles understand the
term M’SHULASH/M’SHULESHET to mean that Avraham took three each of calves,
goats, and sheep for the BRIT BEIN HA-B’TARIM. Tos’fot and others define the
term as “prime, of the best quality”. They hold that there was only one each
of the animals. Others say the animals were to be thrid-bornor three years
old or part of a triplet. (from The Living Torah by R’ Aryeh Kaplan z”l)
[S> 16:1 (16)] Sarai, being barren, gives
her hand- maiden Hagar to Avra(ha)m to bear him a child. When Hagar becomes
pregnant, she taunts her mistress. Hagar then flees from Sarai's
retaliation. An angel finds her, promises that her child, too, will sire a
countless multitude, that her son to be born shall be called Yishmael,
and that she is now to return to Sarai.
Yishmael is born when Avra(ha)m is 86
years of age.
[S> 17:1 (14)] When Avra(ha)m is 99, G-d
appears to him and asks him to "be complete". G-d changes Avra(ha)m's name
to Avraham, symbolizing Avraham's role as father and spiritual guide to
great nations. Once again Avraham is promised "countless" progeny.
Sh'vi'i - Seventh Aliya - 21 p'sukim - 17:7-27
G-d promises that a special relationship will always exist between Himself
and Avraham's descendants, and repeats the promise of the Land. G-d reveals
the form that the "Covenant" is to take - the circumcision of all males [2].
MITZVA WATCH
This mitzva is the first "non-natural" commandment. Until this point, the 7
categories of Noahide mitzvot are all logical, rational, reasonable, common-
sense laws. This 8th mitzva, for the 8th day, represents the challenge to
the Jew to rise above nature and complete his spiritual form just as he is
being commanded to complete his physical form.
The mitzva is ideally performed on the
8th day, counting the day on which the baby was born - even if he was born 5
minutes before sunset. Mila may not take place at night. Only an 8th day
Mila (as opposed to a Brit that was postponed because of health reasons, for
example) can be done on Shabbat. A baby delivered by C-sectionon Shabbat,
will have his Brit on the following Sunday (the baby's 9th day). Due to a
technicality based on the analysis of the text in Tazria, only a Brit of a
natural birth can take place on Shabbat.
The mitzva of Mila is "repeated" in
parshat Tazria. Its specific wording there, teaches us some details.
With the two texts dealing with BRIT, it
is noteworthy that most mitzva- counters count MILA from LECH L'CHA rather
than TAZRI'A. Lech L'cha's con- text is the story of Avraham Avinu. In
Tazri'a we have a straightforward command — Speak to the people of Israel
and say to them... on the 8th day, you SHALL circumcise...
Most significantly in the matter of Brit
Mila is this: The physical removal of the foreskin is only part of the
mitzva of Mila. This can be seen by looking at the brachot that are said for
the Brit. The first bracha is AL HAMILA. This bracha is immediately followed
by a second Birkat HaMitzva (very unusual to say two mitzva-brachotfor the
performance of one mitzva), "to enter him into the covenant of Avraham".
This is not just a HINENI MUCHAN U'MEZUMAN type of introduction to a bracha,
not a peripheral concept, but an integral part of the mitzva. The challenge
of raising the child to be a good Jew and a good person is an obligation of
the parents which is part of MILA (we can say) and
THE part of the mitzva that takes much more time and energy than "the cut".
The context of Lech L'cha says it all. Its choice as the "official source"
of the Mila helps us understand this important mitzva.
[S> 17:15 (13)] G-d then changes Sarai's
name to Sarah. Name changes represent changes in character, role, and
destiny. G-d promises that Sarah will bear the true heir of Avraham. Avraham
laughs with joy upon hearing that he will be a father at 100, and Sarah a
mother at 90. He thought that Yishmael was the son that G-dhad repeatedly
promised him, but G-d assures him that it will be Yitzchak who will fill
that role.
Yishmael will also be blessed and give rise to great nations, but the
Covenant will be passed down through Yitzchak.
Avraham circumcises himself at age 99,
Yishmael at age 13, and the other male members of his household, in
fulfillment of G-d's command.
Maftir is the final four p'sukim.
Haftara - 21 p'sukim -Yeshayahu - 40:27-41:16
This passage is the national counter- part of some of the personal
experiences of Avraham. Just as G-d made promises to Avraham Avinu, so He
makes promises to the Children of Israel. Just as Avraham tenaciously clings
to faith in G-d, so too do his descendants. Endurance, confidence, victory,
self-perfection - these qualitiesare shared by THE ancestor and his
descendants, us.
We can see in the sedra-haftara pair a manifestation of MAASEI AVOT SIMAN
L'BANIM, the deeds of the ancestors set the patterns for the their
descendants.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 208 (Gifts - part ten) • Gifts Made in Contemplation of Death
In the last few lessons we have been discussing how a gift causa mortis,
made in contemplation of death is made. In this lesson we discuss how such a
gift is rescinded.
A gift of a critically ill person that is
being treated as a valid gift of a healthy person that became effective with
a delivery of a deed for real estate, a kinyan, or any other act of
acquisition for real estate or personal property during the donor's lifetime
cannot be rescinded by him during his illness, nor is thegift rescinded if
he recovers.
Whenever a gift causa mortis is
rescinded, the assets of the donor belong to him, and when he dies, it
belongs to his estate and the assets will be distributed to the donor's
natural heirs.
If the gift is treated as a gift causa
mortis because the donor gave away all of his assets, or even if he gave
away less than all of his assets but specifically designated his gift as
being made under apprehension of imminent death, then if the critically ill
person recovers from this illness, the gift is automaticallyrescinded, even
if he does not formally rescind it. Beth din will take judicial notice that
a person does not divest himself of all of his assets unless he is certain
he is going to die. Beth Din presumes that if he recovers, he wants the gift
rescinded even if he does not so state. This holds true even if the donee
orsomeone in his behalf performed an act of acquisition on the gift; or the
donor stipulated when he made the gift that he would not rescind the gift;
or the donee had already taken possession of the assets after performing an
act of acquisition, such as performing a hazakah on real estate or lifting
or pulling or drawingthe article. But these acts were performed, not as the
actual act of acquisition, but rather to enhance the position of the donee
of the gift causa mortis. The same holds true if a kinyan was performed, not
as an act of acquisition, but to enhance the donee's position. However, if
the donor binds himself with a kinyan undertaking
not to rescind the gift, even if he recovers from his illness, there are two
opinions. One opinion is that the gift cannot be rescinded by him because it
is treated as the gift of a healthy person. The other opinion states that
the donor can still rescind the gift. If there is a partial recovery from
the criticalillness during which time he makes the gift causa mortis, and
the death of the donor is from that illness, then the gift causa mortis
remains in effect when the donor dies. However, if it is deemed that he
recovers from the illness during which time he makes the gift causa mortis
and then dies from another illness, thegift causa mortis made during the
first critical illness is automatically rescinded. The rescission resulting
from the recovery of the donor also applies to a forgiveness of a debt.
Reuven, in making a gift causa mortis, included in the gift a forgiveness of
the $100 that Shimon owed to him. Reuven recovers or, while yetill, rescinds
all or part of the gift or the forgiveness of the debt. In such a case, the
debt is still owed to Reuven by Shimon.
The donor, Reuven, may rescind a gift
causa mortis at any time, even if he is still critically ill, by any of the
following methods:
(1) By Reuven declaring that he rescinds all, or even only part, of the
gift, the entire gift is rescinded, except as otherwise set forth below.
(2) Alternately, by Reuven declaring that he wants the entire gift that he
had declared to be a gift causa mortis to Shimon to be given to Levi, the
entire gift to Shimon is rescinded.
(3) Alternately, by Reuven declaring that he wants only part of the gift
that he had declared to be a gift causa mortis to Shimon to be given to
Levi, the entire gift to Shimon is rescinded.
(4) Alternately, by Reuven declaring that he wants part or all of the assets
for himself, the entire gift is rescinded.
(5) Alternately, in any manner from which it can be ascertained that he
rescinds all or even only part of the gift, the entire gift is rescinded.
In all these methods, the entire gift is rescinded whether the donor
rescinded all or only part of the gift causa mortis.
The halachah extends the ability of
making gifts causa mortis to others who stand in positions similar to that
of the critically ill person.
If a person is about to immediately
depart on an ocean voyage or set out with a caravan across a desert, or if
he is led out, handcuffed, to be executed or suddenly becomes deathly ill,
his status is the same as a critically ill person regarding the making of
gifts causa mortis. The donor may rescind the gift; if he returns
safely or recovers, the gift is automatically rescinded, and if he
dies, the gift vests in the donees.
Each Beth Din can evaluate the situation to see if the donor falls under any
of the categories listed or other categories that Beth Din considers to be
the equivalent of a person critically ill.
Reuven, who is critically ill, sells some
or all of his assets, and a proper act of acquisition is performed. If he
sells all of his assets, the money he received from the sale is still in his
possession, and he recovers, he may rescind the sale provided he does so
immediately and specifically. If, when he recovers, hedoes not have the
money to return to the buyer, he cannot rescind the sale. If he dies from
this illness, the sale is final and his heirs cannot rescind the sale, even
if the money their father received is still intact.
If there is a valid sale of only part of
his assets, the sale is binding as if it were the sale of a healthy person.
If he sells the assets very cheaply, the
sale will be treated as a gift causa mortis, and all of the laws of a gift
causa mortis apply.
There is a general principle in halachah
that it is a meritorious act to fulfill the wishes made by a person while he
was alive and who is now dead. Thus if a person who died had, during his
lifetime, expressed the fact that he wished a gift of a certain asset of his
to be given to Shimon, his wish should be complied with.
If the decedent makes a vow that he will
give a gift to Shimon and dies before he makes the gift, there is no
obligation on the heirs to honor that vow, since a vow is not a thing that
can be bequeathed to heirs.
However, if he made a vow in the present
tense, such as, "I vow that this watch is given to Shimon," and dies before
the watch is actually delivered to Shimon, The heirs must give the watch to
Shimon.
The subject matter of this lesson is more
fully presented in Volume VII Chapters 250 of"A Restatement of Rabbinic
Civil Law" byE. Quint, published by Jason Aronson, Inc. and on sale at local
Judaica bookstores.
Questions to quint@inter.net.il
MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its
beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot
on Kitzur Shulchan Arukh
Blessing on
Additional Courses
A blessing includes whatever foods the person making the blessing intended
to include. If a person decides conclusively that he has finished eating,
then he has to make a new blessing if he changes his mind and decides to eat
more.
However, an exception is made for a
guest. The halakha considers that a guest's intention is always to be
prepared for anything the host may present to him. In other words, a guest
is hardly ever in a situation where he had no intention whatsoever for a new
course, since he defers to the host in regard to the menu. TheRishonim
inferred this rule from the principle mentioned in the Talmud, that even if
a guest decides he has finished his meal he doesn't have to stop eating,
since his decision has no weight in someone else's home (Berakhot 42a).
This rule gives us a thoughtful insight
into the delicate status of a guest. It reflects the guest's honor, but also
his dependence. It is the responsibility, but also the prerogative, of the
host to decide what to feed the guest; the guest cannot take care of
himself, since nothing in the house belongs to him. The Talmudurges the
guest to recog- nize the honor he receives and acknowledge that the host
exerted himself solely for the guest's comfort (Berakhot 58a). But our Sages
also indicate that the guest should follow the instructions of the host
(Tractate Kallah chapter 9).
Tosafot (Berakhot 42a) extend this idea
to reach a specific halakhic ruling. If someone decides to finish his meal
but is obligated by the halakha to eat more, it as if the guest decides to
finish but the host - in this case the Lord of Hosts - intends to feed him
more. For this reason, say the Tosafot, someone who intendsto make a
concluding berakha before he has eaten the "afikoman" (matza eaten as
dessert at the Pesach Seder) has not actually concluded his meal, and may go
back and eat the afikoman without making an additional blessing.
The halakhic reasoning of the Tosafot
bears within it a profound moral lesson. All of us are merely guests in this
world. The world does not belong to us but rather to its Creator, and we are
only visiting here for a short time. We are completely dependent on HaShem,
and He in turn gives us a dignified livelihood. However,we should not make
the mistake of thinking that we are the masters and the world merely serves
us. Our decisions, while significant, are not decisive, for "Man proposes
and God disposes". (As the old Yiddish expression has it, "A mensch tracht
un G-t lacht".) Just as the guest has to acknowledge that the host exerts
himself for the guest's comfort, it is our responsibility to
acknowledge the wonders and delights of creation that HaShem makes available
to us. But ultimately the guest needs to follow the instructions of the host
- we must diligently carry out all of His commandments.
“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, andsubmit your own
Qs — www.jewishethicist.com or www. aish.com
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA,
JUDGES, SAMUEL, KINGS (Nevi’im Rishonim) by Dr. Meir Tamari
The Barren Woman (Shmuel Alef 1)
The story of the barren woman is an oft- repeated one in the Tanach and
although there are similarities, variations and differences between them,
they all come to teach important spiritual and religious lessons.
"Chana had no children" (1:2), "And the
Lord closed her womb" (1:5). This was unlike Sara Imeinu of whom it is
written, "But she was infertile, she had no child" (Genesis, 11:30). Sara
did not have the physical possibility of conceiving and so required a
miraculous intervention of G-d in order to have a son. So too, Chazalteach
us that both Yitzchak and Rivka were barren (Yevamot 64a). Furthermore, the
heir promised to Avraham and Sara could not be born through natural means;
rather they were both, "Old and well stricken in years and it ceased to be
with Sara after the manner of women" (Genesis, 18:11). Therefore the
miraculous birth oftheir son would teach the world that their descendants
would be above nature and that their whole history and existence was to be
only through Divine intervention. Not so Chana. Physically she was quite
able to have a child and there is no indication of old age, nor was her
husband infertile, so there was no need for miracles.It was G-d Himself who
prevented the birth, in order to move her to prayer and thus to show the
strength of her belief in G-d and to test her devotion to having a son.
Furthermore, there was no Divine promise of a son to Chana, unlike the
Patriarchs and Matriarchs to whom Hashem had appeared and foretold that not
onlywould they have a son but that nations and tribes would be descended
from them.
It is easy and common today to relate Chana's desire to have a son to purely
human feelings. Perhaps her motivation was simply a mother's fulfillment
through childbirth, or a woman's desire to please her husband and so achieve
greater happiness in marriage or even only to obviate the stigma and
inferior status attachedhistorically in most societies to the barren woman.
We hear all these possible ideas refuted by Chana's husband Elkana. "When
she refused to eat and drink [in Shilo], and Elkana said to her, 'Why do you
cry and why do you refuse to eat and why is your heart heavy? Am I not
better to you than 10 sons? ' "(1:8).
Chana's desire for a son, like that of
the Matriarchs was founded in a deep-rooted spiritual concept. However,
their efforts and prayers came from their awareness of a role to be
fulfilled in laying the foundations of the Abrahamic family destined to be
G-d's chosen people. Unlike Tamar and Ruth she was not motivated bythe urge
and need to carry to fruition the destiny of the Mothers of Jewish Kingship
by being the ancestress of David. It was not even a reward for her acts of
chesed like in the case of Elisha's miracle for the Shunemite woman (M'lachim
Bet 4).
Chana's desire for a son was only the
conviction that what Am Yisrael needed at that time was a person who would
be a Nazir, devoting his whole life to serving G-d and once again drawing
Israel close to Him. She yearned to give birth to the son who would be that
person.
The story of Chana follows that of the
idol of Micha and of the concubine at Giveah at the end of the book of
Judges. In both these events Levites were central characters. Ralbag (Gershonides)
comments that this lineage was the reason that they were told at the end of
the book of Judges just before the book of Samuel begins,even though they
actually took place at the beginning of that period. Elkana was a descendant
of the sons of Korach, the Levite, of whom the Torah tells that they were
not part of their father's rebellion against Moshe. They did not die in that
revolt but rather they sing to this day, "Moshe and his Torah are true".
Sotoo, Elkana was not a part of the perversions of his time, but rather the
catalyst that strove to correct them. So, every year, for the Shalosh
Regalim as commanded in the Torah and even an additional time of his own
accord, he went up to the Mishkan at Shilo. Although, women are not
halahkically required to go, nevertheless,Elkana went together with his
whole family, never taking the same route. He did all this so as to gather
as many of Israel to go with him and so to accustom them to draw close to
G-d through prayer and study at His sanctuary (Megila 14a and Yalkut Shimoni).
Thereby, he gave Israel the strength and education to overcomethe sins that
had characterized the period. Chana's only desire was to have the son that
would bring Elkana's dream to fruition.
The text told us that the cause of
Israel's sins in that period was that, "There was no king in Israel". Chana
saw prophetically that her son would be the person who would correct that
source of sin by his anointment of the first kings of Israel, Saul and
David.
Chana's search and prayer for a son comes solely to tell a story of devotion
to HaShem and to enhancing His worship.
This is the twelfth installment in Dr. Tamari’s series on “Tanach and its
messages for our times”
MISC section - contents:
1. Vebbe Rebbe
2. Words of Wisdom; Words of Wit
3. Candle by Day
4. MicroUlpan
5. Note on Times
6. From Aloh Naaleh
7. 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 am going to remove my mezuza in order
to paint the doorpost. When I put it back, do I make a beracha for affixing
a mezuza?
A First let us discuss the much common discussion among poskim, which looks
almost identical. Then we can see how to apply the conclusions to our case.
The Pitchei Teshuva (Yoreh Deah 289:1)
discusses the case of one who removes his mezuza in order to check to see if
it is still kosher. His first thought and that of many other Acharonim (for
some reason, this common case has not been found discussed by the Rishonim)
is to compare the question to an even more common andwell-known one. The Tur
(Orach Chayim 8) says that if one removes his talit with the intention of
putting it back on after a relatively short period of time, he does not make
a beracha when he puts it back on. The Beit Yosef (ad loc.) argues, based on
a gemara (Sukka 46a) that Rava would make a beracha on his tefillinevery
time he left the bathroom, despite the fact that he had in mind to put the
tefillin back on immediately afterward. The Darkei Moshe (ad loc.) deflects
this proof by pointing out that there is a difference between one who breaks
his performance of the mitzva with a situation where he is not allowed to
fulfill it (tefillinin the bathroom) and one who removes his talit but is
allowed to return them at any point. The Shulchan Aruch (OC 8:14), based on
his comments in the Beit Yosef, says that one makes a beracha upon returning
a talit. The Rama, according to his view, says that one does not make a new
beracha.
The Admat Kodesh (I, YD 18) says that
those who follow the view of the Shulchan Aruch (classically Sephardim)
should likewise make a beracha when putting back a mezuza, as the mitzva was
interrupted when he removed it, whereas those who follow the Rama
(Ashkenazim) might not. However, there are problems with both of
theseassumptions. Firstly, later Sephardic poskim rejected the view of the
Shulchan Aruch, and do not require a beracha upon returning a talit (see a
summary of opinions in Yechave Da’at III, 80). On the other hand, one of the
most authoritative Sephardic poskim, the Chida (Birkei Yosef, Yoreh Deah,
286:10), writes that heis unsure whether after removing a mezuza one would
have to make a beracha upon returning it. The Pitchei Teshuva (ibid.)
explains that the doubt may be based on the following distinction between
the case of talit and that of checking a mezuza. One who removes the talit
has every reason to expect that he can return it
without problem or unnecessary delay. However, when one removes the mezuza
in order to check it, he should be concerned that it will indeed be found
pasul. Therefore, one cannot say as easily that his intention not regarding
the continued performance of the mitzva remains uninterrupted.
Another factor which plays a role is the
time factor. The Aruch Hashulchan (YD 289:4) says that if a day goes by
before he puts the mezuza back then he would have to make a new beracha. It
is hard to summarize all of the opinions among the latter poskim. Because of
the concept of safek berachot l’hakel, it would appear
that the majority of poskim would say that in a case where one checks
the mezuza and puts it back soon thereafter that he would not make a beracha.
Rav Ovadia Yosef (Yechave Da’at, ibid.) is a notable exception. A compromise
position which seems to make sense is that if one gives the mezuza over to a
sofer, and the matter leaves the control of the
owner, then he would require a beracha and otherwise not (see Chovat Hadar
11: (26)).
In your case, assuming that one doesn’t
need to take the opportunity of having the mezuza off in order to do a
required periodic check (approx. every 3-4 years) he would not make the
beracha if he returns it within a matter of hours, as questions of his
ability to return the mezuza do not arise.
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 (forthe 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.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
A certain chassid moved from Poland to Eretz Yisrael and settled in
Jerusalem. After having lived in the city for about a year, he decided he
couldn't adapt to the life-style in the country, and decided to return to
Poland.
Before leaving Eretz Yisrael, he went to R' Simcha Bunim of Worka, to bid
him farewell and to receive his blessing for his return trip.
R' Simcha Bunim sighed a long sigh, from the depths of his heart, and told
the chassid, "I really pity you. Jerusalem evidently didn't like you. Had
Jerusalem liked you, you would have liked Jerusalem."
A short time later, the chassid returned to R' Simcha Bunim to tell him that
he had decided to stay after all.
If you’ve enjoyed these stories, look for Shmuel Himelstein's new book,
"Wisdom and Wit", at your local Jewish bookstore -
[3] Candle by Day
We sometimes confuse the feeling of temptation with that of giving in to
temptation. The danger here is that sometimes, feeling that we have allowed
ourselves to fall, we despair of ourselves and allow ourselves to fall
further. - From A Candle by Day by Rabbi Shraga Silverstein
[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Observation (well-known but interesting): It isn't just native English
speakers who have a hard time learning Hebrew that Hebrew-ize English words
to be able to speak in Hebrew, it is also native Hebrew speakers that have
accepted (knowingly or otherwise) English (and other foreign) words into
Hebrew, without realizing that there are real Hebrew words to use. Sometimes
(maybe most often), the foreign word comes into usage before the Academiya
L'Lashon HaIvrit creates the Hebrew word.How about TOASTER-OVEN? See how
many of your Hebrew-speaking friends know that it is TANURON.
[5] Note on Times
For the last several weeks, we've been taking the later of two times for
Shabbat Out. Namely, 33 minutes after sunset and when the sun is 8.5° below
the horizon. Those two times are close to each other, differing by a minute
or two or three, between them. Interestingly, for some places the one is
later and in some placesthe other is later. We were using the later of the
two. However, after consulting the author of Chazon Shamayim and the
computer program we use for the Z'manim, we decided to stay with the 8.5°
time. For some of the cities, this means that we will use an earlier time
(slightly) than in past weeks. The other locations willnot change (except,
of course for the "normal" change from week to week).
Secondly, is the issue of sunrise and
sunset for Jerusalem. The words that follow apply specifically to Jerusalem.
(For some places, these words are totally irrelevant and for other places,
the discussion is relevant but different.) Jerusalem is approx. 825m above
sea level. The higher up a place is, the earlier the sunrises and the later
it sets - provided you have a view of the horizon at sea level. Jerusalem's
eastern view for sunrise is towards Jordan and the hills of Moav. Their
elevation is approx. the same as Jerusalem, so the sun rises on the same
plane as the viewer and is not earlier than it would be for an observer at
sealevel watching the sun rise at sea level. There- fore, in TT we list only
one time for sunrise, known as MISHOR (which does not take elevation into
account). Sunset for J'lem is a different story. There are some areas of the
city that have a view of sunset at sea level. There are other places, where
the view is blockedby hills. Therefore, we print two times for sunset. The
first, and main time, is GOVAH, taking into account the elevation. Most
authorities consider this to be the real sunset for all of Jerusalem even
though in those areas without a clear view of the horizon, the sun seems to
set earlier (about five minutes difference).The sunset time in parentheses
is the MISHOR that ignores elevation. Candle lighting in Jerusalem is 40
minutes before the later sunset time, which means it is only 35 minutes
before the actual sunset for many areas. Whether or not one has to "worry"
about that or not, is a little unclear to me (Phil). As soon as I getit
straight, you'll get it. For the other Z'manim of the day, the elevation of
Jerusalem is not taken into account. More (IY"H) to come on this...
[6] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
In an act of tremendous faith in the Divine, Avraham leaves for an unknown
land, a land that God had promised would bring great blessing to him and his
children. Yet, as soon as he arrives, God strikes the land with a famine so
devastating that Avraham is forced to go down to Egypt in search of food.
Why does God, after having commanded
Avraham to go to the land of Israel, bring a famine that compels him to
leave it? What is Avraham to gain by his stay in Egypt? Surely, God must
have a benevolent purpose for forcing Avraham to abandon the land and then
later return to it.
Egypt was the center of materialism, and Par'o was the king of the material
world. By contrast, Avraham was the master of spirituality and morality. One
might think that spiritual knowledge should suffice for living a righteous
life in the land of Israel, but this is not true. Avraham has to learn how
to use the physical world, because in Israel spirituality and physicality
are inter- twined. It is the land where a farmer must do all the same
physical work required of any farmer, but waits for rain, knowing that
rainfall, and thus the harvest, depend only on his spiritual actions. For
six years the farmer labors to grow crops, trusting that on the seventh, the
land will miraculously yield its produce without his efforts.
In modern Israel as well, we must take
concrete steps to ensure the economic health and military security of our
nation. Yet we too know that true security and financial strength depend on
the God of Avraham Avinu.
Rebbitzin Holly Pavlov, Jerusalem
Director, She’arim College of Jewish Studies
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
[7] Divrei Menachem
Parshat Lech Lecha relates the vicissitudes of Avraham Avinu in Eretz
Yisrael. After momentous beginnings in which G-d promises the Land to his
descendants and Avraham "calls upon the name of Hashem", suddenly a severe
famine forces Avraham to sojourn in Egypt.
Only after being banished by Pharaoh does
Avraham return in wealth with his extended family to the Holy Land. At this
point, we are told, there was quarreling ("Riv") between the herdsmen of
Avraham and Lot over the same pastures. To which Avraham reacted to Lot
saying, "Let there be no strife ("Meriva") between me andyou… for we are
kinsmen. Please separate from me."
Avraham's response to this conflict is
strange: We would expect "brothers" to make up and bond, not to separate.
However, noting the above gender- change from the masculine term for
argument ("Riv") to the female aspect ("Meriva"), the Shelah suggests
pithily that perhaps there in this controversy reflected a 'feminine'
tendency to "give birth" and to nurture the dispute.
Citing the Midrash (Bemidbar 21:5), Rav
Aharon Kotler hints that Avraham predicted G-d's later prohibition to Israel
to be friendly to Lot's descendants, "for anyone who would show them mercy
would suffer humiliation and war". This sounds only too familiar.
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.
Har El - the Mizbei'ach, the Altar - "The Mount of G-d" (Yechezkel)
The main source describing the Mizbei'ach
(sacrificial altar) of Bayit Sheini is the third Perek of Midot; there are
other references scattered throughout Gemara and Midrashim. Rambam
elucidates the Mizbei'ach specifi- cations in his Hilchot Beit HaBechira
ch.2. All Korbanot were offered on this altar; Ketoret (incense)was offered
on the Mizbach HaZahav (golden altar) situated in the Heichal inside the
Bayit.
Located in the Azara, anterior to the
Bayit, the Mizbei'ach was in essence, constructed of three square platforms,
one above the other with sloped ambulation- ramps "to the south of the
Altar". The Mishna reads, "The (base platformof the) Mizbei'ach was 32 Amot
in length by 32 Amot in width. (One Ama is roughly a half-meter.) It rose up
one Ama and (then) receded one Ama; this was the base. Thus we find (that
the second platform was) 30 Amot by 30 Amot …the Yesod, the "foundation",
the base of the Altar protruded along the entire length of the northside and
also protruded the entire length of the west side. It protruded (along the
south side from the southwest and southeast corners for a length of) one
more Ama along the south side and one more Ama along the east side. At the
southwestern corner of the Yesod, there were two holes like two narrow
nostrils by which the blood that had been poured
over the western base and (the blood that had been poured over) the southern
base would run down and mingle in the water-channel and flow out to the
Kidron brook". The blood still remaining in the Mizrakim, the Mikdash
vessels used to receive the blood from the necks of the slaughtered
sacrificialanimals, after the blood application of the "Inner Sin Offerings"
(e.g. Yom Kippur Avoda) was poured into the western of the two holes. The
blood remaining in the Mizrakim after the blood applications of all other
Korbanot was poured into the southern hole. The second platform which stood
upon the base platform "rose upfive Amot and receded one Ama; this formed
the Soveiv, the circuit ledge". The recession of one Ama on each side, from
the second to the third platforms provided the Soveiv for the Kohanim to
walk on all around the top of the second platform of the Mizbei'ach.
"There remained a square of 28 Amot by 28
Amot (the top - or third platform of the Altar, 3
Amot high) which was the measurement of the top of the Altar." It could be
very dangerous for the Kohanim to walk on the very narrow Soveiv rising 6
Amot above the ground, more than the height of a one-story building. In
inclement weather, they could very easily slip. There are no references
in our sources to a protective guardrail or fence on the Mizbei'ach
parallel to that required in the Torah for the flat roof of a building.
Tiferet Yisrael pictures the surface of the Soveiv curving upwards at its
outer edge. The resultant cant, forming a kind of barrier, would force the
Kohanim to lean inwards and clingto the wall of the Mizbei'ach, thus
minimizing the risk of falling.
The Mishna continues, "And a red line,
the Chut HaSikra, circled the Mizbei'ach in the middle to separate between
blood which must be sprinkled above the red line and blood which must be
sprinkled below." (This line was actually one Ama below the Soveiv.) Tiferet
Yisrael explains, "The sacrificial bird burnt offering andthe animal sin
offering's blood applications were applied to the Mizbei'ach above the Chut
HaSikra. The blood applications of all the other sacrifices were tossed,
spilled or poured below the red line." There was an ornamental strip for
beautification between the Chut HaSikra and the Soveiv (Zevachim 62a).
Tiferet Yisraelpictures it as "drawings of flowers and blossoms embossed
around the Mizbei'ach." The Mishna describes the upper corners of the third
and highest platform as, 'The place of the 'Keranot'. These Keranot (horns)
were hollow box-like protuberances of one Ama square and five Tefachim (A
Tefach is 8-9.67cm.) high positioned on the
corners of the Altar. (Zebachim 54b) 'R. Kahana said, "The horns were hollow
as it is written, "…And they shall be filled like basins, like the horns of
the Mizbei'ach." (Zechariah 9:15) Mizrak is the term used by Zecharya for
basin and the term used for 'horns' (Zavit) literally means corners! But a
'corner' cannot hold blood! R. Kahana therefore,
understood that the Pasuk in Zecharya implies that the horns of the
Mizbei'ach were hollow and formed a receptacle capable of holding blood like
a Mizrak. The Mishna continues, "The place of the Keranot was one Ama on
each side; thus leaving a square in the middle of 26 by 26. The placewhere
the 'feet of the Kohanim trod' was also one Ama (further in) on every side;
thus there was left a square in the middle of 24 Amot by 24 Amot for the
Ma'arachot, the wood fires of the Mizbei'ach." The "place where the feet of
the Kohanim trod" provided a path for the Kohanim to follow when they walked
around the topof the Mizbei'ach… so the Kohanim would not slip". Rashi
envisions it as a channel depressed into the surface of the top of the
Mizbei'ach. Needless to say, this depressed walkway would have had to been
provided with a drainage system so that it would not fill up during the
winter rains and inconvenience the Kohanim.
There were three Ma'arachot, wood-fed
fires, on the top of the Mizbei'ach; one large fire near the southeast
corner for burning the Korbanot, a second smaller one near the southwestern
corner to provide coals for the Mizbach HaZahav and a third fire (location
uncertain) which served as a "back-up". Adjacent to the secondMa'aracha was
a pile of salt for the salting of bird-Korbanot after they were slaughtered,
but before they were burnt on the Mizbei'ach. As the Korbanot were burnt and
the residue collected, the Kohanim pushed the ashes into the middle of the
Mizbei'ach and gradually a large pile would accumulate. This pile of ashes
wascalled the Tapu'ach. "Some- times there were three hundred kor ("an
intentional exaggera- tion") of ashes and on the Festivals, the Kohanim did
not clear it away" (Tamid 2:2). A large amount of ashes was considered an
"adornment" for the Mizbei'ach because it showed that many Korbanot had been
offered. Periodically theashes were removed in large brass containers called
Pysachterin. " …There were two chains attached to it; a Kohein pulled on one
to lower it and another Kohein held the other chain to steady it from above
so it would not roll …. with this vessel they lowered the ashes that had
been piled up on the Mizbei'ach" (Tamid 5:5).The ashes were then removed
from Jerusalem. Abutting the southwestern 'horn' on the top of the
Mizbei'ach were two silver cups imbedded in the surface. The eastern cup
served as a receptacle for the Nisuch HaYayin (wine liba- tion) which was
performed twice daily (Bamidbar 28:8). The western cup served as a
receptaclefor Nisuch HaMayim, the Sukkot water libation. The mouth of the
wine vessel was wide and that of the water was narrow so that both should
empty out at the same time." (Sukka 48b) <to be cont.>
Catriel Sugarman (acatriel@netvision.net.il,
02-652-7531) gives illustrated lectures on the Beit Hamikdash and related
topics. Catriel is in the process of writing a book:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the
Temple and the Divine Service.
Towards Better Davening and Torah Reading
Column #91. 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.
All right. Some more on unusual dots in
letters (I'm still not calling them DAGESHes). EB found two more. Ezra 8:18,
another VAYAVI-U U (which Koren Tanach does not have, but others do). And
Iyov 33:21, in the ALEF of the unusual word RU-U U This last-mentioned
occurrence of a dotted ALEF messes up YL's theory - see last week's TBDATR
column. EB adds that the Minchat Shai says that the reason for the dot in
the ALEF is Kabbalistic.
DL writes...
I do not think we can know why just these (two) instances... have a DAGESH
in the ALEF... Evidently the Ba’alei HaMesorah had a tradition that in these
(two) places these words are pronounced slightly differently from their
other occurrences in Tanach. It seems to me that the correct way to read
them is to make a more pronouncedglottal stop for these ALEFs than usual.
A related phenomenon, also rare, is an
ALEF at the end of a syllable that is not silent, for example NE’DARI and
(both in Az Yashir, Sh'mot 15:6,11) and V’YA’DIR (Yesha- yahu 42:21) which
we say at the end of Uva L’tzion. The SH’VA under the ALEF and the DAGESH in
the DALET of these words indicate that the ALEF is not silent and that it
closes the syllable. Presumably the correct way to pronounce these words is
to make a brief glottal stop at the ALEF.
I do not agree with all that you wrote
about the dots in the LAMED of MOSHE LEIMOR and in the NUN of HOSHI’A NA...
almost any letter can take a DAGESH at the beginning of a word according to
the rules of DACHIK and ATEI MERACHIK. Thank you DL.
We'll save the rest for another column.
CE called in with two examples of REISH
with a dot in them. We'll also hold the rest of that for another column.
Let's change the topic to something completely different. Nothing in the
realm of DIKDUK, but rather concerning "bad davening habits". We've had this
topic before, but it bears repetition, based on its widespread occurrence.
It is forbidden to walk in front of
someone saying the Amida (within 4 amot - about 6-7 feet). Whether the
person should be standing where he/she is or not does not change the rule.
The person cannot waive this rule for you (by waving you on, pun intended);
it is a matter of respect for G-d, which is NOT subject to ourM'CHILA
(waiver).
It is improper for a person to say the
Amida in such a location that will block other people. This is not so
crucial when everyone is saying the Amida, but if you take a long time to
say yours, or you started late, then it is important to find a "good spot"
to stand that will not inconvenience others. Standing in the wrongplace will
either be a MICHSHOL, pitfall, "stumbling block before the blind" for others
who will walk in front of you (with or without realizing that you are
davening; with or without knowing that there is a problem; with or without
caring about this rule...) — or — you will be inconveniencing someone who
knows to waituntil you are finished before crossing your path. Please take
this seriously.
Parsha Pix
Modified version of past years.
Arrow from the birthday stuff into Eretz Yisrael is Lech L'cha...
MiMoladt'cha - go from your birthplace to the Land... From Eretz Yisrael to
the south-west and back again is the round trip to & from Egypt.
The compass on the outline of the map is G-d’s instructions to Avraham to
walk the Land, its length and breadth, and in all directions.
The arrows branching in opposite directions was Avraham’s choice to Lot when
they separated.
Avraham’s oath before the king of S’dom, that he would not even take a
thread of a shoelace.
Telescope and stars stand for G-d’s promise to Avraham that his descendants
will be as countless as the stars of the heavens.
On the right in the lower half of the Pix are crowns representing the war of
the five kings against the four.
The father with his little son represents Brit Mila.
There is the tent that Avraham pitched a few times in the sedra (not really
a good representation, because it seems to have
only one entrance.)
Center- lower half, is a representation of Brit Bein HaB’tarim, with each
split animal accompanied by a triangle standing for the adjective M’SHULASH/M’SHULESHET.
The bird at the top was not cut. See the Sedra Summary for details.
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the
calendar). They are found in the hard-copy of TT scattered throughout,
usually at the bottom of different columns. In the electronic versions of TT,
they are found all together at the end of the ParshaPix-TTriddles section.
Some TTriddles are also presented
for call-in solution on Torah Tidbits Audio (Arutz-7, Thursday
night). The best solution set submitted each week (there isn't always a
best) wins a double prize a CD from Noam Productions and/or a gift (game,
puzzle, book, etc.) from Big Deal
Last issue’s (No'ach) TTriddles:
[1] No'ach, (Ushpizin-Yosef), Gid'on, Shmuel, Shaul
[2] No'ach, Avraham, Rachel, and...?
[3] The narrow one cycle per second wanted trouble - confused?
[4] It attempts to retore 11:1
[5] Remembers, trustworthy, fulfills
[6] Almost like Yaakov, Par'o, and Shimshon
[7] Small letter small - how many children?
And the envelope please...
[1] The tricky twist in this TTriddle was (Ushpizin-Yosef), which, in order
to understand it as it was meant, must be read Ushpizin minus Yosef, i.e.
Avraham, Yitzchak, Yaakov, Moshe, Aharon, and David. Add them to the list of
No'ach, Gid'on, Shmuel HaNavi, and Sha'ul HaMelech and you get the list of
people that the Tanachtells us built a Mizbei'ach. (Actually, there are
others, but this list is restricted to those where the term VAYIVEN...
MIZBEI'ACH is used. Breishit 8:20 is from Parshat No'ach and refers to
No'ach's building a Mizbei'ach. Breishit 12:7, 12:8, and 13:18 refer to
Mizbachot that Avra(ha)m built. 26:25 is Yitzchak and 35:7is Yaakov. In
Sh'mot we find twice for Moshe, 17:15 and 24:14, and once for Aharon, 32:5.
Then in Sho-f'tim (the Book, not the sedra), we have Gid'on building one,
6:24. In Shmuel Alef - Shmuel (7:17) and Sha'ul (14:35). Shmuel Bet 24:25
and Divrei HaYamim Alef 21:26 record David HaMelech building a Mizbei'ach.
And theone we accidentally left off the list - Divrei HaYamim Bet 33:16
records that King Menashe built a Mizbei'ach to HaShem - apparently doing
T'shuva after a long lifetime of the worst idolatry.
[2] VAYIZKOR ELOKIM... And G-d remembered... In the Torah (and all of Tanach),
we find those words only four times. In Parshat No'ach, G-d remembered
No'ach and all in the Teiva with him and He caused a strong wind that began
the receding of the water. G-d remembered Avraham and He spared Lot,
Avraham's nephew, from thedestruction of Sedom and the other cities. G-d
remembered Rachel and "opened her womb". The fourth instance is G-d heard
the cries of the Israelites in Egypt and He remembered His covenant with
Avraham, Yitzchak, and Yaakov.
[3] This is an anagram TTriddle - the word CONFUSED is a key word for
anagram. The narrow is HATZAR. One cycle per second is the unit of frequency
called HERTZ. Wanted is RATZA. Trouble is TZARA. All of those words are
spelled with a HEI, TZADI, and REISH, in different order. So is the word
from Parshat No'ach, TZOHAR,referring to either a kind of window in the
Teiva or to a precious gem that gave off light.
[4] B'reishit describes the status of the world as there being one
language... That which tried to restore the world to that state is
Esperanto, an artificial language introduced in 1887 and intended by its
inventor, Dr. Ludwik Lejzer Zamenhof (1859–1917), a Polish oculist and
linguist, to ease communication between speakersof different languages... it
has been taught in schools and universities throughout the world but has not
received wide acceptance as an international language...
[5] This was an easy one. The answer is the RAINBOW. The bracha we say upon
seeing a rainbow is a composite of three suggested bracha endings: He
remembers the covenant, And is trustworthy to keep His covenant, And
fulfills his Word.
[6] For Yaakov, Par'o, and Shimshon, Tanach uses the term VAYIKATZ... and he
awoke. For No'ach, the term was similar - same spelling, but VAYIKETZ. If
anyone can explain the slight difference in words, please contact us by
email (tt@ou.org) or phone (566-7787 ext. 207) or in person (22 Keren
HaYesod) or by mental telepathy(you know how).
[7] Who is small letter small? Small letter is YUD. Small is KATAN.
Together, we have YUD-KUF-TET- NUN which is YOKTAN. Among the five sons
named of SHEIM son of No'ach, the one who is part of the generational chain
that leads to Avraham Avinu is ARPACHSHAD. His son SHELACH was the father of
EIVER. Eiver had two named sons,PELEG (and we know what happened during his
lifetime) and YOKTAN. He had 13 named sons. Is this perhaps the largest
number of named sons of anyone in the Torah? What about Tanach?
YYW, EB, and MM/Bklyn all submitted near-perfect solution sets, with EB
edging the others very slightly. EB wins the double NOAM-BIG DEAL prizes and
YYW and MM/Bklyn each get a runner-up CD from Noam Productions.
Concerning the anagram TTriddle [3], EB writes: I discovered on Shabbat that
your anagram isn't just a riddle, but actually a Dvar Torah. Here's an
excerpt from Minchat Yitzchak on the Torah: (our translation) The power of
tzadikim to nullify evil decrees and to mitigate punishment is by switching
letters around, from NEGA(affliction) to ONEG (pleasure) etc. and here (in
Parshat No'ach) it is hinted that... TZARA was switched to TZOHAR... that
for No'ach (and co.), strict judgment (MIDAT HADIN) was switched to MIDAT
HARACHAMIM. Thanks EB.
BTW, there are at least two semi-Divine anagram pairs in Tanach, several
occurrences of each. What are they? Any others?
This week's TTriddles:
[1] menagerie à trois
[2] After comfort comes the grandson
[3] Avraham and Yehoshua are (sort of) the ony two mentioned in the Tanach
[4] Stars, ladder, soot, sun-moon-stars, The Mitzva
[5] Tent, shoulder, hand, staff
[6] Situations (8), person/people (4), things (3), animals (3)
[7] A 4 vs. 5 battle site, this Emori city is a present-day resort - what &
what?
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happy to accommodate you with any of your requests.
Jerusalem Gold, Jerusalem, valid Nov. 7-8, THIS SHABBAT
710NIS per couple, F/B
Jerusalem Gold, Jerusalem, valid NOV16-21, 23-28, MIDWEEK:
465NIS per couple per night, B/B
Renaissance, Jerusalem, valid November 23-28
2 night midweek package, 800NIS per couple per night, B/B
Crowne Plaza, Dead Sea, valid NOV 9-13, MIDWEEK:
775NIS per couple per night, H/B
Sheraton-Moriah, Tel Aviv, valid NOV 9-13,
MIDWEEK: 530NIS per couple per night, H/B
Sheraton-Moriah, Tiberias, valid NOV 9-13
MIDWEEK: 450NIS per couple per night, H/B
Sheraton-Moriah, Eilat, valid November 9-13,
3-night package: 1530NIS per couple, H/B
Princess, Eilat, valid NOV 9-13
MIDWEEK: 550NIS per couple per night, B/B
Eden Inn, Zichron, valid NOV 13-15
1130NIS per couple, Thursday H/B, Shabbat F/B
Astoria, Tiberias, valid Nov. 16-21 and 23-28
2-night MIDWEEK package: 650NIS per couple, H/B
Neptune, Eilat, valid Nov. 9-13 and 16-20
MIDWEEK: 370NIS per couple per night, B/B
Rimon Inn, Tzfat, valid Nov. 9-13 and 16-20
MIDWEEK: 420NIS per couple per night, B/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3
meals a day) Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI,
Motza"Sh nights
The Back Page of TT592
"Regular" Israel Center classes & lectures - 20NIS for members, 25NIS for
non-mem. Life members, 5NIS (except for programs of/with other
organizations). No one will be turned away for lack of ability to pay. Many
Israel Center programs are partially funded by the Jewish Agency for Israel
Shabbat Day
Shabbat Afternoon Shiur, 3:00pm, Mincha at 4:00pm, minyan permitting (the
3:00/4:00 time will stay until and including Vaychi) • Shabbat Parshat Lech
L'cha, 13 Cheshvan, November 8th; Parshat HaShavu'a with Rabbi Binyamin
Wolff
Motza'ei Shabbat
Motza'ei Shabbat, November 8th, 8:30pm • Ahavat Yisrael & the Geula; Special
guest speaker: Rabbi Mendel Kessin
upcoming: Rabbi Kessin will be back IY"H onTUE, Nov. 18th with a shiur on
Current Events and the Divine Agenda
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
5:30 Maariv (thru Tevet)
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
Gentlemen: Watch for details of an expanded Beit Midrash program for men to
include Chavruta learning and additional shiurim to run from 9:00am to
Mincha at 1:20pm (or parts thereof). If you'd be interested, call us at
566-7787 ext. 207.
Sunday
N'SHEI LIBRARY closed today
9:30am (women) • Mystical Insights into the Months of the Year with Golda
Warhaftig
10:30am (women) •L et's Learn Chumash with Tonia Frohwein
resumes IY"h Nov. 30(men & women) • Parshat HaShavua with Shprintzee
Herskovits
Please note: There will be a Parshat HaShavua shiur for men & womenon
Sundays November 16 & 23 at 11:30am
Sunday, November 9th, 11:30am • Walk Well; Feel WellLecture and "hands-on"
workshop in improving one's walking with Tai Chi Master Arieh Breslow, Call
99-333-94 for further details
7:30pm •Jewish Thought as it emerges from the Torah with the help of
Ramban's Commentary, Now studying: The Torah: “The Book of Humankind”? with
Rabbi Chaim Eisen
Sunday, November 9, 8:00pm • David Cardozo Academy lecture by Rabbi Francis
Nataf on "Darwin and Rav Kook: Paradigms of Progress and the Free Market of
Ideas
Monday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Excursions into the world of Nevi'im with Mrs. Pearl
Borow
10:30am (men &women) • Rambam’s 13 Principles • Rabbi Zev Leff
11:36am (men and women) • Jewish History series: Challenges to Jewry around
100CE with Dr. Henry Goldblum
11:36am (women) • The Gates of Prayer of Rabbi Shimshon Pincus z”l with
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
Monday, November 10, 12:30pm • Lunch and Video: Genesis 18 by Rabbi David
Derovan
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 with Chani Abramson
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 David Derovan
Pri Chadash Women's Writing Workshop • Mondays: 5:30-7:30pm with Ruth
Fogelman (628-7359) & Mindy Aber Barad (643-5276)
Mondays at 7:30pm (and Wednesdays at 9:00am) • The Avrom Silver Jerusalem
College for Adults presents...Parshat HaShavua with Dr. Avivah Gottlieb
Zornberg
NEW! Mondays 7:00-8:30pm • Jerusalem Congressional Task Force, Meet and
discuss ways in which to communicate with U.S. Congress people abroad
concerning vital issues of the day in Israel of which they may not be aware
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, Nov. 17, 7:30-9:00pm • http://maskjerusalem.cjb.net
• Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
Tuesday
N'SHEI LIBRARY - CLOSED
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. 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
9:00-10:00am • The World of Mishna; with Phil Chernofsky
10:15-11:15am • Parshat HaShavua with Rabbi David Derovan; Rabbi Gold will
be back IY"H on Nov. 18th
9:00am • Haftara: ELisha and the Shunamit with Dr. Hayim Abramson
9:55am • Spirituality is Stronger than Reality (on moving mountains and
shuls) with Dr. Hayim Abramson
10:50am • Parshat HaShavua with Rabbi Mordechai Spiegelman
11:55• 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...12 1½-hr. sessions
with Esther Sutton; Tuesdays, 12:00-1:30pm... beginning October 28
Video and Lunch • Tuesday, November 11th, 12:30pm • Parshat Noach by Dr.
Avivah Gottlieb Zornberg
Jewish Book Month Programs: Afternoon of Children's Literature (2:00pm)
Author Judy Lash Balint (8:00pm)
Wednesday
9:00am • Dr. Aviva Zornberg on Parshat Hashavua
10:45am • Rabbi Macy Gordon on Peace Treatieswith Philistines
9:30am • Towards More Meaningful Davening with Dr. Joel Luber
Lunch and Video • Wednesday, November 12th, 12:30pm • “Tefillat Geshem: Be
careful what you ask for” by Rabbi Aryeh Weil
(Mondays and) Wednesdays 2:00pm; Hebrew-reading Ulpan with Chani Abramson
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
Wednesday, November 12th, 16:30-21:30 • Root & Branch Association (in
cooperation with the Israel Center); Kristallnacht (Night of Broken Crystal)
Memorial Evening
16:30 "The Triumph of the Will" (film, B&W, 115 min. English subtitles,
printed translation of speeches also included) by Leni Riefenstahl; Nazi
propaganda film about the 1934 Nazi Part Congress at Nuremberg
18:30 "Is German Funding of Holocaust Research Influencing the History of
the Holocaust?" by Dr. Robert Kaplan, Specialist in European and French
History
20:00 "The Holocaust Restitution Scandal: Who approached the Negotiators?
Why are we all unlikely to receive our due Restitution?" (Lecture plus video
documentary presentation) by Mr. Martin Stern, Advisor, Knesset Commission
on Holocaust Era Assets in Israel; Member, Finance & Audit Committees, WZO
Refreshments on sale at Israel Center Cafe • Info: rb@rb.org.il • NIS25 per
person, members NIS20, students NIS10 • (for any or all lecture)
Wednesday, November 12th, 7:00-10:00pm • Classical Homeopathy
Free introductory lecture by Joseph Reves: Understanding Man’s
Relationship to the World:Classical Homeopathy’s Approach to Restoration of
Health; Details & reg. Call Yaakov Wieder, Lic. Ac., tel: (02) 540-1324 •
Soon in Jerusalem: professional training in classical homeopathy under the
direction of Mr. Reves
7:30pm •Jewish Philosophy • Road Map to the Prophets - Rambam's Guide for
the Perplexed, Now studying: Taamei HaMitzvot - Criminal Law with Rabbi
Chaim Eisen
8-10pm • Aliya Counseling with Miriam Bass
Thursday
10:30am • Shiur while you fold...New topic: Chassidut with Rabbi David J.
Derovan
Shmooze while you fold • Divrei Torah, verbal tidbits, Q&A, and... with
Phil; Some time IY”H, sometimes B”N
8:00pm • Legends from the Gemara with Reb Yosef Schreiber
Friday
9:00am • In-Depth Pirkei Avot with Rabbi Chaim Eisen
upcomings at the Israel Center
Shabbat Parshat Vayeira, 3:00pm • Special Guest Speaker: Rabbi Dr. David
Schnall, Dean of Azrieli Graduate School of Jewish Education and
Administration
Motza"Sh Nov. 15, 8:30pm - Upsurge in Worldwide anti-Semitism after 9/11,
Causes and Prospects for the future from a Torah Perspective. Lecture and
slide show by Dan Altura, Ph. D
Thursday, November 20th, 8:00pm • Marking the 13th yahrzeit ofRabbi Meir
Kahane HY"D • Shifra Hoffman onThe Kahane Legacy
Shabbat Parshat Chayei Sara, 3:00pm • Parsha & Playby Yaacov Peterseil
and...
Motza"Sh, November 22nd, 8:30pm • Letters of Light Discover the Secrets of
the Hebrew Lettersby Mendel Weinberger
Sunday, November 23, 8:00pm • Author Evening:Returning to JoyA Jewish
Self-Care Guidefor Overcoming Depression by Rabbi Dr. Joshua Mark
Tofa'ah • Extend the celebration of Rosh Chodesh, Join us for an evening of
song & dance • WED, November 26, 8:30pmEve of2 Kislev5764; Musicby womenfor
women, 25/30NIS
Mother - Daughter Bat Mitzva Course with Pearl Borow beginning Tuesday,
November 4th. call 566 7787 x 261 to reserve
November is Jewish Book Month at the Israel Center • Watch for details of
Upcoming programs
How to Talk so Kids will Listen with Sherry Miller, Mondays at 7:30
beginning Nov. 10, call 566 7787 x 261 to register
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, 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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