Shabbat Parshat NASO
TT #6120 - May 28-29
'04, 9 Sivan 5764
This Shabbat is the 246th day (of 355); the
36th Shabbat (of 51) of 5764
...V'SAMU ET SH'MI AL B'NEI YISRAEL V'ANI AV'RACHEM (Bamidbar 6:27)
...And they (the kohanim) shall put My Name on the Children of
Israel, and I will bless them (refers to the people or the kohanim
or both)
We read/learn the FIRST perek of Pirkei Avot this Shabbat
ZMANIM - HALACHIC TIMES
Correct for TT #620
Candle lighting - (Naso) 7:03pm (earliest -plag - 6:10)
Havdala - 8:20pm
Rabbeinu Tam Havdala - 9:00
Ranges are THU-THU 7-14 Sivan (May 27 - Jun 3)
Earliest Shacharit - 4:38-4:36am
Sunrise - 5:36-5:34am
Sof Z'man Kri'at Sh'ma - 9:06-9:05am (8:12-8:10am)
Sof Z'man T'fila - 10:16-10:16am (9:40-9:39am)
Chatzot (halachic noon) - 12:36¼-12:37pm
Mincha Gedola (earliest Mincha) - 1:12-1:13pm
Plag Mincha - 6:10-6:13pm
Sunset - 7:42-7:46pm (7:37-7:41pm)
Candle Lighting and Havdala for other cities (time in bracket is
earliest candle lighting
Shabbat Earliest City Havdala
7:20pm (6:12) Raanana 8:23pm
7:18pm (6:11) Beit Shemesh 8:21pm
7:20pm (6:13) Netanya 8:23pm
7:19pm (6:12) Rehovot 8:22pm
7:00pm (6:12) Petach Tikva 8:22pm
7:18pm (6:11) Modi'in 8:21pm
7:18pm (6:11) Be'er Sheva 8:20pm
7:17pm (6:10) Gush Etzion 8:20pm
7:19pm (6:11) Ginot Shomron 8:22pm
7:02pm (6:10) Maale Adumim 8:20pm
7:14pm (6:11) Tzfat 8:23pm
7:17pm (6:10 K4 & Hevron 8:20pm
Jerusalem lights candles 40 minutes before sunset. (Except for those
who don’t follow that custom.) Which sunset? Important question. The
standard practice is to count 40 minutes before “sunset of
elevation”. Jerusalem is a little over 800m above sea level. If one
could see the sun set over a horizon at sea level (which can be done
from some parts of J’lem), it would set about 5 minutes later than
someone watching from sea level, or seeing the sun set beyond
mountains that are approx. the same height as Jerusalem is. Since
the sunset on the same plane is 5 minutes earlier, and for Shabbat
purposes is the sunset we would have to consider because of the
strictness of Shabbat, then J’lem candle lighting time is really
only 35 minutes before “the other” sunset.
All other places at some height
above sea level have similar problems.
Tzfat lights candles 30 minutes
before sunset. Official candle lighting for Petach Tikva is 40
minutes before sunset, just like Jerusalem. Not everybody holds by
that timing.
Some communities calculate
Shabbat out at 33 minutes after sunset. Some use the angle of the
sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get
the chart running smoothly, don’t rely on it exclusively.
Cross-check times with calendars and charts. Please report
discrepancies to us, so that we can improve our time table.
Also realize that Sfardim and
Ashkenazim often has differences in minhag.
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since
the eastern horizon (where the sun rises) consists of the Hills of
Moav across the Jordan River, which are approx. at the same
elevation as Jerusalem
Sunset, on the other hand, is
given for an elevation of 825m and, in parentheses, as if at sea
level. There are different opinions as to which sunset time should
be used for halachic purposes. We present both times.
The deadlines for the SH'MA and
the Shacharit Amida can be calculated in two ways. Either
considering the day to be from sunrise to sunset or from dawn to
stars out. The first way of reckoning is known as the opinion of the
GR"A, and is the first time given in each case. The second method is
known as the Magen Avraham, and is presented in parentheses.
Aside from candle lighting and
havdala, the times are presented as a range, from the current
Thursday of the issue of Torah Tidbits until the coming Thursday, a
span of 8 days. Days between the two Thursdays can be determined by
interpolation (which means: a method by which to estimate a value of
between two known values - this is something that people above a
certain age might remember from high school trigonometry and
logarithms, but younger people who went to school during the
calculator era might not be familiar with).
It is usually wise to "pad" the
times with a minute or two in the "play it safe" direction. E.g.
Plag Mincha. Better to finish Mincha a minute or two before the
given time. But, better to not light candles until a minute or two
after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and
conceptual aspects of the Jewish Calendar, thereby better fulfilling
the mitzva of HaChodesh HaZeh Lachem...
Some said Kidush L'vana last
Motza'ei Shabbat. Most will have said it on Motza'ei Yom Tov. Right
after Shavuot is a traditional time for K.L. and the first
opportunity for those who wait until 7 full days have passed since
the molad. And if not then, this Motza'ei Shabbat is a good time for
K.L. And the last chance this month for KL? All wednesday night
until 5:21am Thu. June 3rd.
Although we call the day after
each holiday ISRU CHAG, the most significant of ISRU CHAGs is the
day after Shavuot. People who came to Yerushalayim had no Chol
HaMoed to bring their korbanot to the Beit HaMikdash. There was such
a demand to bring korbanot on Isru Chag, that the day is called YOM
TAVO'ACH. And until 12 Sivan, Y'MEI MILU'IM
Lead Tidbit
The Plan - Now We Do It
Variation of a theme - with Shavuot just past... There's a little
"magic trick" with a solid ring around the middle of a device that
bulges at both ends. The idea is to remove the metal ring (without
breaking anything). It looks impossible, but with the right twist of
the device, the ring pops right off. After trying in vain to get the
ring off, you hand it back to the person who challenged you in the
first place, and he succeeds. You try again, and fail. He does it
again, and again. He lets you watch as he slowly twists the device
and slides the ring off. Now you try again and again, and finally
you too succeed. Kol HaKovod.
Not the best of analogies, but
here's what it is supposed to mean. G-d had a plan. The Plan. He
told Moshe Rabeinu His plan, right up front - at the burning bush on
Mt. Chorev (a.k.a. Sinai). I take Bnei Yisrael out of Egypt, said
G-d, in order to bring them to a good land, a land flowing with milk
and honey... And in order to give them the Torah. (Proof that I am
sending you, is that you will return with the people to this very
spot - to receive the Torah).
There are many other references
in the Torah to this Divine Plan. Exodus from Egypt, Matan Torah,
entrance into Eretz Yisrael. Details aside, this is the Plan.
And every year, G-d demostrates the Plan, so to speak. We have
Pesach commemorating the Exodus. And we start counting the Omer from
the second day of Pesach until we reach Shavuot, Zman Matan
Torateinu - the time of the Giving of our Torah, and Chag HaKatzir -
the cutting of the wheat festival, Yom HaBikurim, the beginning of
the Bikurim season, and the bringing of the MINCHA CHADASHA to G-d,
the Two Loaves and accompanying korbanot. All of the above (after
the giving of the Torah part) relates to being in Eretz Yisrael,
with a Beit HaMikdash. Whereas Pesach symbolizes the beginning of
the Plan - taking us out of Egypt, Shavuot represents the two
reasons we were taken out of Egypt, the two reasons for the
existence of the Jewish People - Torah and Eretz Yisrael.
We are out of Egypt. The most we
can do on that point is to remember the Exodus every single day (and
night) of our lives, and to celebrate Pesach. At the Seder we are
commanded to see ourselves AS IF (k'ilu) we ourselves came out of
Egypt. As if.
But when it comes to Shavuot, AS
IF is not enough. G-d shows us what He wants us to do (think of the
analogy we started with), and then He tells us to do it. We have to
imagine ourselves being part of the Exodus. But it is NOT enough to
imagine receiving the Torah and entering Eretz Yisrael. We have to
receive the Torah - not k'ilu, not AS IF, but actually receive the
Torah every days of our lives. And we also have to realize that
saying L'SHANA HABA'A BIRUSHALAYIM is not enough. We have to live in
Eretz Yisrael, help build it into the Torah state in which the Torah
and all Jews can flourish and fulfill G-d's Plan for us. Not enough
to see the ring being removed from the device, we have to do it
ourselves.
Sedra-Stats
35th of 54 sedras; 2nd of 10 in Bamidbar
Written on 311 lines in a Sefer Torah (7.4 cols)
26 Parshiyot; 18 open, 8 closedonly 4 sedras have more parshiyot
176 p'sukim, 2264 words, 8632 letters
Indisputably the longest sedra in the Torah, however you count
length; well below average though in length of p'sukim
Longest sedra is NASO with 176 p'sukim.
Longest perek of T'hilim is 119 with 176 p'sukim.
Longest Gemara is Bava Batra with 176 (double) pages.
Mitzvot
18 mitzvot; 7 positive, 11 prohibitions
Only 9 sedras have more mitzvot, yet Naso’s number is close to
average for the Torah.613 mitzvot in 245 columns averages to 2.5
m/c. Naso's 18 in 7.4 cols. averages 2.43 mitz/col.No sedra is
closer to average.Naso is the mitzva-leader of Bamidbar, by far.
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 - 17 p'sukim - 4:21-37
[P> 4:21 (8)] The second count of Levi continues with the family
branch of Gershon. The first count was of males from 30 days old and
up. This count is of males between 30 and 50 years of age only. That
constitutes the work- force for the Mishkan.
Note: The starting age for a
Levi's service is 30. In the Beit HaMikdash, there is no maximum
age. In the Mishkan, however, since a Levi's work required carrying
Mishkan components in addition to singing and guarding, there was a
mandatory retirement age of 50 for the strenuous tasks.
Also note that the family-branch
of K'hat was counted and their tasks were enumerated at the end of
Bamidbar.
[Speculation: 20 p'sukim earlier
looks like it might have been the originally intended beginning of
Naso. Although Naso would be even larger than it is, B'midbar would
end on a "proper" note, rather than how it ends now.]
Gershon's tasks include: the
three coverings of the Mishkan - the Mishkan (intricately woven,
multi-colored, first layer), the Ohel (goat's hair, woven middle
covering), and the Michseh (outer covering - dyed ram skin and
tachash skin); the curtain at the entrance of Ohel Moed (same weave
as the Mishkan); the linen curtain material that surrounded the
court- yard, and the entrance curtain of the courtyard; the securing
stakes and other related tools. Leviyim were to function only as
instructed by the kohanim. The supervisor of family Gershon is
Aharon's son Itamar.
Question: Look over the list of
that which the Gershon family carried. Why isn’t the Parochet on the
list? Answer is at the end of B'midbar.
[S> 4:29 (9)] Family-branch
Merari was also counted - males between 30 and 50 years of age. They
were in charge of the wall-boards of the Mishkan, beams, posts, and
founda- tions. Similarly, the courtyard posts, stakes, foundation
sockets, and related tools. Itamar was their supervisor too. (Merari
used 4 of the 6 wagons - see towards the end of the sedra - and
Gerson used the other 2. K'hat used their shoulders.)
The counts of the work-forces of Levi came to: 2750 for K'hat...
Levi - Second Aliya - 12 p'sukim - 4:38-49
[S> 4:38 (12)] 2630 for Gershon, and 3,200 for Merari. The total
work-force of Levi in the Mishkan was 8580. (The position of "Sheni"
might vary in different editions of the Chumash.)
SDT ...LA'AVOD AVODAT AVODA
VA'AVODAT MASA... Note the four words in a row with the same root.
Rashi says the Avodat Avoda (kind of a strange phrase) refers to
playing musical instruments. As far as Avodat Masa is concerned -
the Gemara in Chulim comments that only when there is heavy manual
labor involved, then there is an age limit for the Leviyim (as was
mentioned above). And it seems that the age limit of 50 was only for
the carrying. In other words, a Levi was able to continue serving in
the Mishkan after 50, but only for SHIRA and SH'MIRA. (Yet the count
was only for Leviyim from 30-50. Interesting, no?)
Shlishi - Third Aliya - 10 p'sukim - 5:1-10
[P> 5:1 (4)] People who are ritually defiled from any of three
specific causes (ZARAAT, ZAV, T'MEI MEIT), are to be excluded from
the camp pending purification [362,A31 5:2]. We are taught that the
three have different restrictions, as follows: A "m'tzora" is
excluded from the entire camp of Israel and must remain in isolation
until purification. The "zav" and "zava" are permitted in the camp
of Israel, but are banned from the Levite camp (and, of course, from
the area of the Mikdash). [Har HaBayit today, outside the area where
the Beit HaMikdash and its courtyard stood, has the sanctity of the
Levite camp.] A person who came into contact with a dead body is
banned only from the "Camp of the Divine Presence" (Beit HaMikdash
and its courtyard) [363,L77 5:3].
[P> 5:5 (6)] A person who sins is required to verbally confess (when
repenting) [364,A73 5:6]. He/she must also make restitution (if
money was involved) and pay a penalty to the victim.
SDT Take a close look at the
portion in the sedra dealing with repentance. It speaks of a man or
a woman sinning and of THEIR (not his) requirement to confess and do
T'shuva. It is often the case that when an individual sins, others
are somewhat responsible. Perhaps a parent who did not educate the
child properly. Maybe someone who made stealing (for example) too
easy and/or tempting. Does the society bear some of the
responsibility for a sinner's actions, because of misplaced emphasis
on the wrong values? A person is primarily accountable for his
actions. But the Torah's use of the plural, reminds us of our duty
to develop an environment of Torah values that will be conducive for
all members of society to enthusiastically follow a Torah way of
life. This is part of KOL YISRAEL AREIVIM ZEH BAZEH.
(We can suggest that the mitzva
of EGLA ARUFA illustrates this point - part of the procedure
required upon finding a dead body - that met with foul play, as they
say - is for the elders of the town closest to the body to proclaim
that they didn't kill the person. There is an implication of
involve- ment in the unsolved homicide.
So too, the fact that the death of a Kohen Gadol releases
"inadvertent killers" from their cities of refuge, implies
responsibility on the part of the spiritual leader of the people for
the carelessness that leads to SHOGEG deaths.)
Mitzva Watch
According to Rambam (and others), this is the one Torah mitzva among
the laws of repentance. When a person sins, and repents (not, when a
person sins, he is required to repent, and..., but WHEN he repents -
this is very significant), in addition to the various elements of
T'shuva, including regret for the past, acceptance for the future,
changing one's ways), the repentant individual must verbally confess
his sins before G-d.
One can suggest that Rambam holds
that T'shuva itself is not one of the 613 mitzvot, but rather a
natural result of a Jew taking advantage of G-d's gift - the
opportunity for a second chance. When a person sins and does T'shuva...
The mitzva is to confess (as part of the process of T’shuva) and not
to let the process be exclusively in one's heart and mind.
Other mitzva-counters do include
T'shuva among the 613 mitzvot. The whole process of T’shuva should
be instinctive and not even require a command — except for the
verbal component of the mitzva. G-d knows our thoughts; why do I
need to verbalize them? Therefore, VIDUI is a command.
Another way to explain why the
mitzva of T'shuva is not on Rambam's list of 613 is because it spans
all mitzvot, rather than being a specific mitzva on its own. For
example... The Torah forbids doing melacha on Shabbat. If one
violates this prohibition, he is required to repent. Repentance is
part of the mitzva prohibiting melacha on Shabbat. So too for all
mitzvot, positive as well as prohibitions. Bench after a meal; if
you don't, repent your non-fulfillment of this mitzva.
T'shuva can be viewed as a VAT tacked on to every other mitzva. As
such, it does not get counted on its own among the Taryag mitzvot.
(The specific com- mand to verbally confess as part of the T'shuva
process does get counted among the 613, because it is specific).
On the other hand, others
disagree with Rambam and DO count T'shuva as one of the 613. Some
include VIDUI in the mitzva of T'shuva and some count it separately.
R'vi'i - Fourth Aliya - 48 p'sukim - 5:11-6:27
This long portion primarily contains the topics of the SOTA (wife
suspected of infidelity and duly warned), the NAZIR (one who vows
abstinence of a specific type), and Birchat Kohanim.
[P> 5:11 (21)] If a wife is
unfaithful to her husband, and there is no proof of her adultery
–or– if a man suspects his wife of unfaithfulness and it be
unwarranted, he may formally warn her in front of witnesses not to
be seen in the company of a specific man. This warning is a
precondition to the whole topic of Sota.
Suspicion alone, or even adultery
per se, do not produce the conditions for Sota without a formal
warning by the husband. Once the warning is issued, it is a mitzva
(requirement) to proceed with the Sota-process [365,A223 5:12]. The
husband must bring his wife to the kohen at the Beit HaMikdash. A
barley-meal offering is brought. No oil [366,L104 5:15] or spice
[367,L105 5:15] is used with it, since the issue at hand is so
serious and unpleasant before G-d.
The kohen prepares a potion
consisting of water from the Kiyor (the washing basin in the
courtyard of the Beit HaMikdash), earth from the floor o fthe
Mikdash, and the dissolved writing of this portion of the Torah. The
kohen administers an oath to the woman asking her to swear to her
innocence, if that be the case, or to admit her guilt. The woman is
warned of serious adverse effects of the potion which she will be
given to drink, if in fact she has committed adultery, and of the
favor- able effect of the potion if she is innocent.
The seriousness with which the
Torah treats the issue of Sota is motivated by G-d’s desire (so to
speak) to bring harmony between husband and wife (when feasible) and
the notion that doubt is extremely detrimental to a relationship.
G-d, so to speak, permits (nay, requires!) His Name to be written
and erased in order to advance the cause of marital harmony.
There are many details, too
numerous to include here, concerning the conditions necessary for
the Sota- process to go though to its end. In other words, there
would be many situations when the oath and potion would not be used.
[P> 6:1 (21)] A man or a woman
may make a Nazirite vow to G-d. This is usually, but not always, for
a period of one month. A Nazir is forbidden to drink wine [368,L202
6:3], eat grapes [369,L203 6:3], raisins [370,L204 6:3], grape seeds
[371,L205 6,4], and grape skins [372,L206 6:4]. A Nazir may not cut
his hair [373,L209 6:5], but rather must let his hair grow long
[374,A92 6:5]. A Nazir may not come into contact with a dead body
[375,L208 6:6], nor become ritually defiled even from the bodies of
a close relative [376,L207 6:7].
The Chinuch explains why the
restric- tion of ritual impurity is greater for a Nazir than for a
Kohein. Since a regular Kohen is born with restrictions of ritual
purity, it would be unfair to forbid him to be in contact with the
body of one of his close relatives. His grief might be too great to
handle that level of prohibition. But a Nazir voluntarily accepts
his restrictions, knows what he is getting himself into (as would a
candidate for Kohen Gadol), and therefore he can be restricted from
contact with the body of even his own mother.
If a Nazir does become defiled,
he must purify himself (following 7 days of defilement), shave his
hair, bring two doves and a lamb as korbanot, and begin his period
of Nazir anew. When a Nazir successfully concludes the term of his
vow, he brings two lambs and a ram plus various types of flour-oil
offerings and wine for libation [377, A93 6:13]. Included with these
korbanot is a sin offering. (This implies that it is not entirely
proper for one to accept upon himself a Nazirite vow. The Torah
often provides extreme measures for one who feels he must live a
stricter life in order to correct certain shortcomings, but still
reminds us that it is not a preferable way of life.) Part of this
mitzva is for the Nazir to shave off his hair, which is put into the
fire under his korban. Afterwards, he may drink wine.
Mitzva Watch
It is interesting to note that the many details of a Nazir's
prohibitions are counted separately among the Torah's mitzvot. For
example, does it not seem strange that the prohibition of a Nazir's
eating grapes and raisins and grape skins and grape seeds should be
counted separately? In contrast, look at the many examples in the
Torah where a huge number of details are all subsumed under one
mitzva - e.g. building the Mishkan, the melachot of Shabbat, to name
just two. Perhaps the answer lies in the usual circum- stances of a
Nazir. Here is an individ- ual who might be having more than regular
difficulty controlling his physi- cal urges. The Torah permits him
to take vows of abstinence (which would ordinarily be frowned upon)
in order to help him "straighten himself out". The Torah further
"bombards" the Nazir, and his troubled soul, with mitzva upon mitzva
to scrupulously adhere to. This process will hopefully bring the
Nazir back "on an even keel". (This is clearly an
over-simplification of the Nazir issue, but it's something to think
about.)
[P> 6:22 (2)] Next, the Torah
presents the "three-fold blessing" which forms the text of "Birkat
Kohanim". (We also say these p'sukim every morning as part of
Birchot HaTorah, and we "borrow" the bracha for our children on Leil
Shabbat, even though we are not all Kohanim.) When the kohanim pro-
nounce this blessing, G-d will bless them and the people of Israel.
Birkat Kohanim is a mitzva upon kohanim, daily [378, A26 6:23].
Unusual as this might seem, each pasuk of Birkat Kohanim is a
separate parsha (s'tuma).
[S> 6:24 (1)] The first pasuk.
[S> 6:25 (1)] The second pasuk.
[S> 6:26 (1)] The third pasuk.
[S> 6:27 (1)] And the final statement on this issue from G-d: And
they (the kohanim) will place My name on Bnei Yisrael, and I will
bless them (either the people or the kohanim or both).
Chamishi - Fifth Aliya - 41 p'sukim - 7:1-41
The reading from this point until the end of the sedra and into the
beginning of the next sedra, constitutes the readings for the eight
days of Chanuka. (Some start from the Birkat Kohanim portion at the
end of R'vi'i.) Some communities also read "the gifts of the tribal
leaders" on the first 12 days of Nissan.)
[S> 7:1 (11)] On the day the Mishkan was completed, it and its
furnishings, altar and its utensils, were anointed and sanctified.
The tribal leaders gave to the Mishkan six wagons and twelve oxen,
two to pull each wagon. The wagons were to be distributed to the
Leviyim proportional to the tasks of the different families. Gershon
received two wagons and four oxen. Merari received four wagons and
eight oxen (because their loads were considerably heavier and
bulkier). No wagons were given to K'hat, since they were responsible
for the sacred articles which had to be carried by shoulder. That
the Aron was to be carried on the shoulders of Leviyim from family
K'hat is a mitzva [379, A34 7:9].
Next follow 12 portions of 6
p'sukim each, which are practically identical. Each portion contains
the name of a tribal leader and a description of the gifts of gold
and silver vessels and animals for sacrifices that were presented on
one of the twelve days of dedication of the Mishkan.
[S> 7:12 (6)] Nachshon b.
Aminadav of Yehuda was the first to present his gifts. Although the
gifts were identical, some of the wording is curiously different,
aside, of course from the different day, tribe, and leader. For
example, the words VAYHI HAMAKRIV precede BAYOM HARISHON. This is
different from the other 11 days. And Nachson b. Aminadav is
described as being of the tribe of Yehuda. See other days to
compare.
[P> 7:18 (6)] On the second day,
the leader of Yissachar presented his gifts to the Mishkan. Here we
also find a different wording. On the second day, HIKRIV Netanel b.
Tzu'ar, the leader of Yissachar. Then it continues with HIKRIV ET
KORBANO... Nachshon was called a MAKRIV, noun, bringer of a gift.
For Netanel, the verb HIKRIV is used twice. No one else has that
word. Rashi explains that Reuven wanted to go second (probably
first, but Yehuda had that honor). Moshe said that it was G-d's
command that the gifts be in order of camps. That is, Degesh Machane
Yehuda was first, meaning Yehuda, then Yissachar, then Zevulun. Then
came Reuven and his camp- partners, etc. Rashi points to the
"missing" YUD in HIKRIV, allowing the word to be read HAKREIV, a
command to bring his offering on the second day. Rashi further says
(from Rabbi Moshe HaDarshan), that Yissachar got second honor
because he was the one who suggested that the Nesi'im bring gifts in
the first place.
[P> 7:24 (6)] On the third day,
the leader of Zevulun offered his gifts. This wording - on the
so-and-so day, NASI (leader) of the children of so-and-so (tribe),
Ploni ben Ploni. His korban... now follows through the rest of the
days. From day 3 to 12, the wording fits the same pattern. The
differences are found only on the first two days.
[P> 7:30 (6)] Reuven's leader is on the fourth day.
[P> 7:36 (6)], and Shimon's is on the fifth day.
General comment: Although the gifts are identical, there are sources
that teach that each leader brought his gifts with special kavanot
and symbolisms unique to his tribe.
The gifts of the fifth day conclude the fifth Aliya, CHAMISHI.
Shishi - Sixth Aliya - 30 p'sukim - 7:42-71
[P> 7:42 (6)] And the gifts of the sixth day begin the SHISHI Aliya.
Finishing off the South Camp of Reuven and Shimon is the tribe of
GAD, whose leader brings his gifts on the sixth day.
[P> 7:48 (6)] On the seventh day, the
leader of Efrayim, Elyasaf b. D'u'el.
[P> 7:54 (6)] On the eighth day, Menashe's NASI, Gamliel b. P'datzur.
Observation: In the sedra of B'midbar, Efrayim is preceded by
mention of Yosef. Efrayim and Menashe are separate tribes, but they
are bracketed, so to speak by mention of Yosef. In this part of NASO,
Yosef is not mentioned.
[P> 7:60 (6)] The camp of the children of Rachel Imeinu conclude
their offerings with Binyamin on the ninth day.
[P> 7:66 (6)] The final camp - the north Dan camp, begins its gifts
on the tenth day with Achiezer b. Amishadai.
Sh'vi'i - Seventh Aliya - 18 p'sukim - 7:72-89
[P> 7:72 (6)] On the 11th day, the leader of Asher brought his
gifts. Notice that for days 1-10, the format is the same - BAYOM
HA-whatever, RISHON, SHEINI... ASIRI. For the 11th day, it is B'YOM
ASHTEI ASAR YOM. These are just observations. No reasons or
explanations known, unless other- wise indicated. The Vilna Gaon
commented on ASHTEI ASAR being made up of an AYIN added to SHTEI
ASAR, teaching us, KOL HAMOSIF, GOREI'A, adding something, sometimes
detracts.
[P> 7:78 (6)] Finally, the leader of Naftali presents his gifts
B'YOM SHNEIM ASAR YOM...
[P> 7:84 (6)] Which brings us to the final parsha of NASO, the final
six p'sukim, which summarize the gifts of the 12 leaders of the
tribes.
Then the Torah presents totals and summaries of the "Dedication"
gifts. ZOT CHANUKAT HAMIZBEI'ACH...
The last pasuk seems to go beyond the summary. When Moshe came to
Ohel Moed to speak to HaShem, he heard the Voice speaking to him
from the KAPORET (lid of the ARON), from between the two K'RUVIM
(Cherubs), and that is how G-d spoke to Moshe. All aspects of
getting the Mishkan to function are completed. Then the Torah tells
us how G-d communicated to Moshe. The last three p’sukim are
repeated for the Maftir.
Haftara - 24 p'sukim - Sho-f'tim 13:2-25
The sedra teaches us the laws of the Nazir. The haftara tells us of
a famous Nazir, namely Shimshon. The nazirship of Shimshon is not
typical. His was "ordered" by G-d via a heavenly angel and was to be
a Nazir from birth, for Shimshon's entire life. "Regular" nazirship
is proclaimed by a vow and is for a limited time, usually one month.
The nazir's outward appearance - his unshorn hair - should be the
external evidence of an inner sanctity. In Shimshon's case, his
nazirship was accompanied by miraculous feats and heroic
achievements against the Philis- tines who were Israel's major
adversaries of the time.
The angel instructs Shimshon's mother (wife of Mano'ach of the tribe
of Dan) as to how she must behave when she becomes pregnant. She
must not drink wine or any other alcoholic beverages, nor eat
anything Tamei. Can we suggest this as a demonstration of the fact
that alcohol intake of a pregnant woman affects her child?
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 236 (part two) • Property of a Proselyte dying without
heirs
This is the last lesson dealing with acquiring property, whether
real estate or personal property other than by purchase, or by gift,
or by inheritance. We conclude with the second part of the topic of
a proselyte dying without heirs, what happens to his property. As
was shown in the last lesson, his property is ownerless and can be
seized by anyone. How is the property seized?
Real estate: (1) of a deceased
proselyte that is now ownerless; or, (2) that is otherwise
ownerless; or, (3) that can be acquired although paid for when a Jew
purchases the real estate from a Gentile and becomes temporarily
ownerless can all be acquired by the acquirer performing an act of
hazakah (physically improving the prop- erty) that is the same in
all three situations.
All the acts of hazakah to
acquire real estate when there is a purchase are also effective when
acquiring real estate that is ownerless, with one notable exception:
If Shimon eats of the produce of the real estate that is ownerless,
he does not acquire that real estate, which under certain conditions
may be an act of acquisition in the case of a purchase of the real
estate from a seller. He does not acquire the real estate even if he
eats of the fruit of the trees for many years.
Shimon must perform some other
act of hazakah on the land or do some work on the trees. The Talmud,
Bava Batra 54a, tells of an incident where a woman ate the fruit of
a palm tree for 13 years and then some man came along and performed
an act of acquisition by doing some work on the tree. The man had
acquired ownership of the tree. Therefore, if Shimon finds the field
of the deceased proselyte already plowed and Shimon sows it with
seed and later eats of the produce, he does not acquire the field.
If he covers the seed he acquires ownership of the field.
Conversely; there are acts of
hazakah that acquire in the case of ownerless real estate but do not
acquire in the case of purchase of real estate from a seller. Here
are a few examples, in all of which situations Shimon (or Levi)
acquires ownership of the real estate:
a. Shimon comes to a large palace
built on the real estate of the proselyte or on other ownerless real
estate and he puts on a coat of paint or whitewash or he paints a
mural or decoration on the wall opposite the door, and the mural or
decoration is at least 1 amah square;
b. Shimon draws a picture on the real estate of a deceased
proselyte;
c. Shimon spreads out mattresses or sleeping bags on the real estate
of a proselyte;
d. Shimon plows the field of the deceased proselyte;
e. Shimon trims the twigs of vines or the branches of trees or the
leaves of trees on the real estate of the deceased proselyte and he
intends to improve the trees;
f. Shimon gathers twigs, grass, or stones in the field of the
deceased proselyte and he intends the improvement of the field;
g. Shimon levels the field of the deceased proselyte with the intent
to improve the field;
h. Shimon opens a water channel onto the land of the deceased
proselyte intending to improve the land;
i. Shimon builds a structure on the real estate of the deceased
proselyte without completing the entire structure to a point that it
is usable, such as not yet having installed the doors to the
structure.
Levi puts on the doors. Levi
acquires ownership of the real estate, because only now can the
structure be used and thus the real estate acts as the foundation of
the structure. If Shimon built a structure that can be used for the
purpose that it was built without doors, then the structure is
complete without doors and the real estate belongs to Shimon. If
Shimon digs a foundation for the structure, there is a difference of
opinion if the digging of the foundation is equivalent to improving
the real estate.
The part of the deceased
proselyte's real estate that is acquired
Shimon performs an act of hazakah
to acquire the real estate of the proselyte. If the real estate is
one contiguous tract, delineated by boundaries, Shimon acquires
ownership of the entire tract the moment he performs an act of
acquisition, such as turning a shovelful of earth. If it is not
delineated by boundaries, Shimon acquires ownership to the tract by
plowing the tract from one end to the other and then plowing another
furrow back again.
If the tract of land owned by the
deceased proselyte before he died without heirs contained interior
boundaries, then if Shimon performs an act of acquisition on one
side of the boundary, he does not acquire the area on the other side
of the interior boundary. The items that form interior boundaries
are generally those listed in the Talmud and subsequent codes, but
would include such other boundaries as are now in effect to divide
areas within tracts of land.
The listed dividers are: a
designated boundary, a hedge, a river, a rivulet, a ravine, a
water-filled ditch, a road (whether public or private), paths
(whether public or private) used both in rainy seasons and dry
seasons, different types of grasses, and anything that is the custom
of a community.
When there is a large tract of
land belonging to the deceased proselyte with- out any interior
boundaries or any of the other dividers, then Shimon acquires much
of the area that is considered as one unit as is associated with the
name of the proselyte.
The proselyte dies owning two
tracts of land adjacent to each other, tract 1 and tract 2, divided
by a boundary line or other divider. Shimon performs an act of
acquisition on tract1 to acquire tract 1; he acquires that tract.
Shimon performs an act of acquisition on tract 1 to acquire both
tracts 1 and 2; he acquires only tract 1. He performs an act of
acquisition on tract I to acquire tract 2; he acquires neither
tract. There are many such combinations. The next time you are
involved in such a situation, please ask your local rabbi for
advice.
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
Education of Children
A Jewish boy becomes obligated in mitzvot when he reaches the age of
13, and a Jewish girl at the age of 12. This is the age when a
person attains “da’at” - understanding and responsibility for
actions. This is also the age of legal majority, when a youth is no
longer subject to his or her parents and is legally entitled to live
independently.
However, younger children are
expected to fulfill the commandments according to their ability and
under- standing, and their parents are obligated to raise them in
the ways of the Torah, so that when they become independent they
will be fully capable of carrying out the Law.
This obligation is known as the
commandment of “chinukh”. Today we usually translate this word as
education or instruction, and this seems to be one meaning it has in
Scripture. When Avram had to save Lot from his captors he sent out “chanikhav”,
his disciples (Bereshit 14:14).
In other places in the Torah the
word would be better translated as “inaugura- tion” or “dedication”.
For instance, the Torah mentions the chanuka of the altar (Bamidbar
7:10), and this is the source of the name of the Chanuka holiday.
Also mentioned is the chanuka of a new house (Devarim 20:5).
Both senses of this word find
expression in the rules of chinukh. Parents need to teach the child
how to perform the mitzvot, and also to accustom the youngster to
actually carry them out.
On the education side, parents
are called on to say Birkat HaMazon for their children, in order to
teach them how. This doesn’t accustom the child to the mitzva,
because the child is not himself saying the blessing and an adult
can’t fulfill the obligation to "bench" by having someone else say
it, unless that other person also ate. (SA OC167:19.) Adults can’t
have someone "bench" for them (Mishna Brura 167:93; see Rosh Hashana
29b).
Another example is fasting on Yom
Kippur. Young children are educated to fast a little bit, for a
period of time that makes them conscious of the fast but is not
oppressive. This teaches them but doesn’t “inaugurate” them in the
mitzva, which is only fulfilled if no food is eaten from sunset to
the following nightfall (Yoma 82a; Shulchan Arukh OC 616:2).
Yet in other places we find that
children must fulfill mitzvot exactly as adults do. For example, our
Sages learned some of the rules of sukkah from the sukkah which
Queen Heleni built to accustom her sons to this mitzva (Sukkah 2b
and Ritva). And our law tells us that the four species given to a
child should be completely kosher – although the child can learn how
to hold and wave them even if there is a slight defect (Biur Halakha
657) .
Another example: The Talmud
relates that Shamai made a sukkah for his infant son (Sukkah 28b).
This initiates the child into the performance of the mitzva, but
doesn’t teach him anything.
DIFFERENCE BETWEEN CHILDREN AND
ADULTS
Which of these two aspects, education and inauguration, is more
important? It seems that there is a difference between children and
grownups. Regarding children, education is the most important thing.
We see this from the case where there is a conflict between the two
aspects. Saying a blessing for a child is effective in education but
actually contradicts the idea of “inauguration” since the mitzva is
not actually fulfilled this way. In time, the child will learn to
apply his or her learning in practice.
But for adults the most important
thing is the actual performance of the mitzva. So while it is
important to educate adults, this cannot generally supersede their
actual obligation. Indeed, for an adult allowing “teaching” to
supersede “doing” can have a negative educational message, because
it may seem to diminish the importance of actual performance of the
commandments.
“EDUCATE THE CHILD ACCORDING TO
HIS WAY”
One salient feature of the obligation to educate children in mitzva
performance is that the obligation is tailored to the abilities of
the child. “When a child knows how to wave a lulav, he is obligated
to take a lulav; to wrap himself, he is obligated in tzitzit; to
observe tefillin, his father obtains for him tefillin; when he knows
how to talk, his father teaches him Torah and Shema” (Sukkah 42b).
When the book of Mishlei tells us
that we must educate a child in the way of the Torah so that he will
fulfill it as an adult, it adds an important qualifier: “Educate the
child according to his way, then when he ages he will not turn from
it” (Mishlei 22:6). This verse teaches us about both the means and
the ends of education. We educate the child in his way, in a way
which suits his abilities and inclinations; the objective is that he
should not turn “from it” – from his own way. Even as an adult,
every individual has his or her own way in carrying out the Torah,
and one person’s approach will not suit someone else.
“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
Generation to Generation - On Being a Jewish Prophet, part 8 [1Kings
19:19021;2Kings 2:8-12]
Is prophecy like kingship and priesthood that pass from generation
to generation through family, or is it like Torah knowledge that is
gained only through the individual’s efforts and abilities but not
handed down from father to son?
We have a tradition that whenever
the name of a prophet is mentioned together with the name of his
father, it is a sign that both were prophets. That would indicate
that indeed prophecy is an inheritance. For example, the story of
the appearance of Moshe and Aharon before Pharaoh is interrupted by
the details of their genealogy; this is in order to teach that
prophecy is not something that suddenly descends upon an ignorant
visionary or spiritually intoxicated person, which phenomenon is not
unknown in other creeds; the more uneducated the greater proof of
divinity of their Call (Rabbi S. R. Hirsch, Exodus 6:14). Rambam
rules that prophecy is only granted to people of mental, religious,
communal and socio-economic independent stature. Whilst these traits
are indeed essential to receiving revelation, they are not simply
inherited ones, coming with the circumstances of birth. Essentially
they are the products of the individual’s spiritual, social and
ethical striving and strength.
So much so, that prophecy doesn’t
even come simply as a result of teacher-disciple relationship; “No
two prophets express themselves in the same way”. Eliyahu was told
after the revelation at Har Sinai, “Depart, in this your way… and
anoint Elisha ben Shefat as a prophet instead of you [lit beneath
you]. Eliyahu who was zealous for the honor of HaShem but not
zealous for the honor of Israel now transmitted prophecy to Elisha
who did not follow in his footsteps” (Mechilta Bo, 1-4). So Moshe,
whose prophetic leadership was through revealed miracles in the
desert, gave way to Yehosua who led Israel into the Land primarily
through natural battles and victories. So Shmuel HaNavi, who was a
judge, a prophet and a political leader, akin to Moshe, was
substantially different from the other prophets and shoftim who
preceded him.
It is common throughout history
for kings, religious, political, business and communal leaders to
resent or to frustrate their heir and successors, through murder,
bribery or subterfuge. Our Sages have a completely different
perspective on these generational changes. “ Said Rabbi Yose bar
Choni: A person is jealous of everybody except his son and his
disciple. Regarding a son we read (1Kings 1: 37), ‘[And Benayahu
hearing of David’s appointment of Solomon answered the king], Make
his throne greater than that of my lord’: of a disciple, (Bamidbar,
27:23) ‘And he [Moshe] placed his hands upon him [Yehoshua making
him his successor]’; alternatively, ‘May I [Elisha] merit twice your
spirit… [Eliyahu answered] so it will be if you witness my
departure’ (2Kings, 2:9). [He revived the son of the Shunemite and
cured Naaman of leprosy that is considered death, while Elyahu only
revived the son of the widow from Tzarfat]” (Sanhedrin 105b). So
David chose exile over civil war as his son revolted against him;
when the son was killed he could only weep, “O Absalom, my son, my
son, would that I could die for you” (2 Samuel 19:1).
From Chronicles it seems that
Elisha was descended from Shefat of the tribe of Gad, who was a
governor of that territory in the days of King David. The family’s
fields lay in Aviel Mechola in the Jordan valley, south of Bet
She'an, in the vicinity of today’s settlement of Shadmot Mechola.
When Eliyahu found him, Elisha was plowing with a pair of oxen in
his father’s field, together with eleven other pairs of oxen, a sign
of his father’s wealth but also a sign that he was meant to be a
prophet to all the 12 tribes. Some see the reference to Elisha’s
being engaged in agricultural work as an indication of the spiritual
difference between the way of a farmer who realized that seeds need
to be carefully planted and nurtured if they are to give fruit and
the way of Eliyahu that taught rebuke and punishment as a method of
bring Teshuva.
Eliyahu wore, as was customary of
the prophets of his time, a cloak of skin and as he passed Elisha he
threw the edge of his cloak over him as a sign of his designation as
a prophet. Understanding the sign Elisha asked for permission to
take leave of his family, to which the prophet replied, “What have I
done to you?” Perhaps this was in mockery, “I have called you to
prophecy and you bother with parents and family” or perhaps this was
meant as an invitation, “Come with me”? Either way, Elisha
slaughtered oxen and roasted them, using the yokes as firewood, as a
feast for his family, co-workers and the people of Aveil Mechola,
who gathered to bid him farewell. “Then Elisha followed his master
and served him (2 King, 19:21), to teach us that serving Torah
scholars [since they embody Torah in their lives] is of greater
merit than study” (Eliyahu Rabba 5).
Sometime later, master and
disciple crossed the Jordan after Eliyahu smote the river with his
cloak, and the time came for the new prophet. They were at the same
place from where Moshe left Israel, teaching us that Eliyahu was his
peer. “And a chariot of fire drawn by horses of fire descended from
heaven and separated between them… and Elisha caught hold of
Eliyahu’s cloak and tore it in two [any tearing is into two but the
text teaches us that this was a separation that was never healed (Moed
Katan 26a), and Eliyahu ascended in the whirlwind… And Elisha cried
out: ‘My father, chariot of Israel’” (2 Kings 2:11 –12).
This is the 38th installment in Dr. Tamari’s serieson “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] Torah from Nature
[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 What are the general rules of
distant relatives serving as witnesses on a ketuba? In particular, I
want to know about the bride’s mother’s sister’s husband (uncle
through marriage).
A We will start with background
and some basic rules. The laws of relatives being invalid to testify
about their relatives are derived from the following pasuk: “Fathers
shall not be killed because of sons, and sons shall not be killed
because of fathers” (Devarim 24:16). The gemara determines that
“because of” refers to testimony by relatives and that these laws
apply to all forms of testimony (Sanhedrin 28a). It also derives the
extent of the relationship that disqualifies through derivations
from linguistic intricacies. The Shulchan Aruch brings the details
within the general laws of monetary law (Choshen Mishpat 33) (a
ketuba is primarily a monetary document), although the laws are
basically the same for the marriage itself (Even Haezer 42:5).
The basic halachic terminology is
as follows. A first-level relationship (parent- child; siblings) is
called rishon b’rishon. The next generation (first cousins) is
called sheni b’sheni. They may not testify for one another (or
together). Second cousins are shlishi b’shlishi and are valid.
Halacha also deals with mixed generations. For example, an uncle is
a rishon b’sheni, which is a closer relationship than cousins. We
will soon see what difference this could make.
What about relationships through
marriage, as in our case? The gemara (ibid. 28b) derives from a
pasuk on incest, which not only forbids the wife of one’s uncle but
even calls her an aunt, that isha k’ba’ala and ba’al k’ishto,
relations by marriage are much the same as those of blood relatives.
There are two areas of practical difference. In some borderline
relationships like shlishi b’rishon (testifying for a great uncle or
vice versa) if the relationship is by marriage then they can testify
for or with each other (Shulchan Aruch, CM 33:3). Additionally, in
the relationship of cousins (sheni b’sheni), if they are double
in-laws, then they can testify. In other words, husbands of two
female first cousins may testify together (ibid.:4), although this
too should be avoided (Rama, ad loc.). Regarding double in-laws by
rishon b’sheni, which, as we said, is closer, there are two opinions
in the Shulchan Aruch (ibid.) and the Rama is lenient b’dieved
(after the fact). By testifying at a relative’s wedding, the
situation is always of a single in-law for the following reason.
Although the groom will only be the uncle’s double in-law, in our
case, the ketuba’s witnesses are testifying about both the chatan
and the kallah. Regarding the bride, he is only a single in-law and
is invalid. What is possible is that two people who are double
in-laws will testify together about an unrelated bride and groom,
and the aforementioned opinions apply.
We should point out that decisions regarding witnesses are the
domain of the mesader kiddushin (=MK = officiat- ing rabbi). Whereas
the Sheva Berachot, while important, do not affect the validity of
the marriage, kosher witnesses are required for a kosher marriage,
or, in this case, a valid ketuba, which in turn is (rabbinically)
required for the couple to live together. As the MK is responsible
to ensure that everything is done properly, he should be allowed the
opportunity to make calm, informed decisions and not be pressured to
accept someone just because the family feels close to him. In
addition to the laws of relatives, witnesses should be beyond
suspicion of sins that could render them invalid. In the case of a
ketuba, they should preferably have a working knowledge of the
language and basic laws of a ketuba. Let us use your case as an
example (which occurs). The family wants the uncle to get an honor,
but the Sheva Berachot are taken. They present the uncle to the MK,
who has a lot on his mind. The MK asks if he is related, but, being
told that he is a distant relative, he figures that means second
cousin or beyond and continues. But, as we saw, halachically, this
uncle (by marriage) is not distant at all.
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
R' Mordechai of Lechovich was extremely poor. Even bread was often
missing from his table, and the entire family knew what it was to be
hungry.
Once one of his relatives came to
visit. R' Mordechai's wife began to complain to the relative about
their terrible situation. In her distress, she burst into tears.
The relative then went into R' Mordechai's room and founding him
pacing back and forth, joyfully humming a melody.
"I don't understand", said the
relative. "Your wife and children are all crying, but you are
singing."
"They are crying", said R'
Mordechai, "for good reason. They look up to me to sustain them. My
eyes are lifted up to HaShem for our sustenance, and that is why I
sing."
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
To tolerate everything is to respect nothing. - From A Candle by Day
by Rabbi Shraga Silverstein
[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
See the trurkey and trimmings to the right? What's it being served
on? A platter, you say? That is correct. And in Hebrew? MAGASH? No.
Magash is a tray. Also used for serving, but it isn't the "correct"
word for platter. PINKA is. Believe it or not.
Know what a glockenspiel is? It's like axylophone, but the keys are
metal rather than wood. in Hebrew? P'A'MONA
[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Parshat Naso contains a mitzva that demonstrates and symbolizes a
qualitative difference between life for a Jew in Eretz Yisrael and
life in Galut. And, surprisingly, the mitzva is NOT one that depends
upon the Land.
Kohanim are commanded to bless
the people with the three-fold Birkat Kohanim. The requirement is to
bless the people daily. More than once a day is optional for a
kohein, but considered a mitzva nonetheless. In fact, kohanim in
Jerusalem and many other parts of Israel bless the people almost 450
times a year. And that is how many times the people receive that
special blessing.
In contrast, most Jewish
communities in Chutz LaAretz fulfill this mitzva 13 times - less
than 3% of the number of times in Israel.
Perhaps more significant than the
numbers is the reason Birkat Kohanim was limited to Holidays in
Chutz LaAretz. Different sources use different terms, but the idea
is the same: Birkat Kohanim requires a positive, comfortable mood
towards their fellow Jews for the bracha to flow smoothly. Feelings
of joy and love for all Jews are considered almost like
prerequisites for Birkat Kohanim. Because of the difficulties and
tentativeness of Jewish life in exile, the proper mood was felt to
be attainable only with the help of the Yom Tov spirit.
To oversimplify - but to capture
the essence, there is a quality of Jewish Life attainable in Eretz
Yisrael - even with its present-day imperfections and problems -
that can be felt nowhere else in the world.
Phil Chernofsky, 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] MA RABU MAASECHA HASHEM...
MILK
Mammary glands, the source of milk, are unique to mammals, as is
milk itself, though pigeons produce something similar in their crops
for their young. Mammary glands are what give our class of animals
their name - mammals. The Hebrew word for mammal is YONEIK
(nursing).
Mammary glands are modified sweat
glands... the two monotremes (egg-laying mammals, echidna and
Platypus) are the only mammals with no nipples... milk is secreted
onto the surface of the skin like sweat and licked off the body
hairs by the young... number of nipples varies from 2 in primates
and the marsupial mole, to 19 in the pale bellied oppossum. Milk
contains proteins, fats, carbohydrates, minerals and water. The
proportion of the various constituents is highly variable between
different species of mammals. For example, cow milk has 34 mg of fat
per liter, hence 3% milk is "regular" milk. Horse milk is only about
2.2% fat; human milk is 4%. Goat milk is close to 5%. But watch
this. Dog milk is over 9% fat and reindeer milk is over 17%. Not
impressed yet? Harp seal milk is over 42% fat. As far as protein is
concerned, human milk has 15mg protein per liter. Cow milk has 33mg
- more than twice the protein as human milk. Reindeer and harp seal
are way up there at 109mg and 120mg respectively. Blue whale tops
the list with 128mg protein per liter. Human milk is high in sugar
content; cow and goat much less.
[7] Divrei Menachem
Continuing from the previous week, parshat Naso describes further
the division of labor between the Kohanim and Leviyim involved in
preparing the Mishkan for the journeys of Bnei Yisrael. However,
this time, the Gershonites, rather than the family of Kohat are
singled out.
The relevance here is that
Gershon, the oldest of Levi’s three sons, should have been mentioned
first in this account, as had been the case in an earlier census (Bemidbar
3:15-39). It seems, however, that the Kehati family took precedence
in the narra- tive because they were responsible for the holiest of
items, the Aron HaBrit.
This explanation helps us
understand why the command to count the sons of Gershon reads, “And
G-d spoke to Moshe saying, ‘Take a census of the sons of Gershon, as
well’” (ibid 4:21-22). For from our earlier render- ing of the text
we may have thought that the more senior Leviyim, the family of
Gershon, had either been left out entirely or snubbed. We may have
concluded that those dealing with the lesser utensils in the
Sanctuary were of less importance.
We are all too familiar with
those who do the mundane tasks getting left out of the communal
limelight. It is not surprising therefore that the Torah employs the
term “Naso” – lit. ‘raise up’ – as the means of giving the
Gershonites recognition. For, as the Midrash notes, they too
deserved the honor.
Shabbat Shalom Menachem Persoff
SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel
Sugarman intended to increase the knowledge, interest,and
anticipation of the reader, thereby hasteningthe realization of our
hopes and prayers for the rebuilding of Jerusalem and the Beit
HaMikdash.
Korbanics at a Glance (2)
Catriel gave a talk recently at the Center on Korbanics. He received
many requests to write a summary of his talk. This week, we continue
that summary which began in last week's TT. He will be giving a
"sequel Korbanics lecture", Sunday, May 30 at the Center. Come one,
come all!
A private individual brought a
Chatat, a sin offering, when he unintentionally transgressed a Torah
prohibition for which the offender would have been subject to the
penalty of Kareit (spiritual extirpation) had the sin had been
committed intentionally (Keritot 1:1,4). A Chatat was not brought
for the non-fulfillment of a positive mitzva. If the sin was
committed intentionally, a sacrifice was not accepted. It is
important to note that the transgressor was required to bring a
Chatat only if the entire forbidden act was done inadvertently, from
beginning to end. The Gemara in the 9th chapter of Shabbat and
Rambam in Hilchot Shegagot discuss this concept in exhaustive
detail. A Chatat could not be offered voluntarily; it was brought to
atone for a specific defined sin. (Nevertheless, there were
occasions when a Chatat was brought when there was no perceptible
transgression, e.g. a Yoledet – the parturient.) The Chatat was
classified as Kodshei Kodashim - sacrifices of a higher level of
sanctity (Vayikra 6:18) and therefore was brought into the Azara
through Sha’ar HaKor- ban (the Sacrificial Gate) which was located
on the northern side of the Temple Court (Midot 2:6). This act is
called Haba'ah. The sacrificial animals were either female sheep (Vayikra
4:32) or goats (Vayikra 4:28); only the Nasi - the ruler or King of
Israel - brought a male goat (Vayikra 4:22).
Once at "the place of slaughter",
the penitent sinner placed his hands on the head of the animal
between the horns and pressed down with all his might. This act is
called Semicha, a woman was exempt from this requirement. (Menachot
9:8). The Chozeir Beteshuva confessed his transgression, lowered the
sacrificial animal to the ground, and then slaughtered it (Shechita).
Immediately upon slaughter, a Kohein collected the blood gushing
from the neck of the animal in a Kli Shareit (sacred vessel). This
act, Kabalat HaDam, the receiving of the blood, was valid only if
performed by a Kohein (Zevachim 32a). The Kohein carried the Kli
Shareit containing the blood to the Mizbei'ach (Holacha) and
ascended a small ramp which terminated at the level of the Soveiv,
the walkway, which encircled the Mizbei'ach (Midot 3:1). Proceeding
along the Soveiv, the Kohein circumambulated the Mizbei'ach and
placed blood applications on the four horns of the Mizbei'ach. "How
was this done? The Kohein ascended the (small) ramp and came to the
Soveiv and then (proceeded) to the southeastern corner of the
Mizbei'ach, then to the northeastern, and then to the northwestern
and the southwestern ‘horn” (Zevachim 5:3). As the Kohein approached
a corner, he would carefully dip his index finger into the blood and
daub it on the corner of the ‘horn’ (Vayikra 4:30) leaving traces of
blood. Then he would wipe off the blood remaining on his finger on
the rim of the Kli Shareit before proceeding to the next corner.
This particular blood application of the Chatat is called Netinat
HaDam ("placing the blood") and was essential for the Chatat
atonement rites (Vayikra 4:30). Incidently, the Kohein standing on
the Soveiv of the massive Mizbei'ach of Bayit Sheini would find the
‘horns’ slightly above eye level.
The parts of the sacrificial
animal burnt on the Mizbei'ach are called Emurim. Emurim also
included Cheilev, forbidden (to eat) fat. Cheilev, considered the
choicest part of the animal, entailed the penalty of Kareit if eaten
(Keritot1:1). Unlike the Olah which was completely burnt on the
Mizbei'ach (with the exception of the skin), only the innards and
the Cheilev of the Chatat were consigned to the flames. When the
Chozeir Beteshuva brought a ewe as a Chatat, the fat tail (the Alya)
was also burnt on the Mizbei'ach (Ma'asei Hakorbanot 1:18). Unlike
some Korbanot, no Nesachim (additional offerings of wine and flour
mixed with oil) accompanied the Chatat. The atonement process for
the Chatat had an additional component – the eating of at least some
of the meat of the sacrificial animal by the Kohanim. The
sacrificial meat was to be eaten by male Kohanim in the Azara and
specific adjacent areas (Vayikra 6:19, Pesachim 59b). Since the
eating of meat of the Chatat was considered a continuation of the
atonement process, it was a vital component of the Avoda and
therefore the Kohanim wore their Bigdei Kehuna, priestly garments,
during the meal (Yoma 68b). The Kohanim ate the meat of the Chatat
the day of sacrifice and "that night until midnight" (Zevachim 5:3).
Meat left over by the Kohanim (Notar) was burnt. The Kohanim could
prepare the meat any way they wished, boiled, roasted etc. The
offering of the Chatat in the spirit of true repentance by the
Chozeir Beteshuva, and the correct fulfillment of the Korbanic rites
with proper intent by the Kohanim, effectuated complete atonement (Vayikra
4: 31, Keritot 25a).
In contradistinction to the
Chatat, the Olah, the "burnt offering", was voluntary. The Olah, the
only Korban completely consumed by the flames on the Mizbei'ach,
could be brought for the following reasons: [1]. If an Israelite had
an opportunity to observe a Mitzvat Asei, and failed to do so, e.g.
he forgot to hear the blowing of the Shofar on Rosh Hashana; [2]. If
an Israelite transgressed a Mitzvat Lo Ta'aseh, e.g. “You shall not
rob” (Vayikra 19:13) and ‘balanced’ his transgression by observing
the corresponding Mitzvat Asei, e.g. “And you shall restore the
stolen goods…” (Vayikra 5:23); [3] If an Israelite had “forbidden
thoughts.” such as contem- plating the idol worship, apostasy or
blas- phemy. (Vayikra Rabba, Seder Tzav 7:3). The bringing of an
Olah was not obligatory for sins of omission and atonement could be
effected by true repentance alone. Nevertheless, even a person who
repented was not "as beloved" before G-d as before and remained with
a certain "emptiness". The Olah "filled" this "emptiness". We have
compared this spiritual condition to a board with a nail embedded in
it. By repenting, you may indeed remove the nail but the hole
remains. The Olah "fills the hole". A person could also bring an
Olah simply to give thanks to G-d without being conscious of any
wrongdoing on his part.
Animals suitable for Olot were
male cattle, sheep or goats, turtledoves and young doves were also
acceptable for private Olot (Vayikra 1:14). The Olot were Kodshei
Kodashim and therefore, like Chatot, they were slaughtered north of
the Mizbei'ach. <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
Every so often, somebody emails or stops by to tell us that their
davening has slowed down and improved because of things we point out
in this column. That is wonderful, because this column, and Torah
Tidbits in general is supposed to by more than somthing to read. It
is our hope and prayer that many of the things in Torah Tidbits
inspire and help towards better understanding and practice of many
areas of Torah life. (And if we also put a smile on your face once
in a while, that's good too.)
Look in Naso, 5:2 and 5:4. Look
at two different things that happens to the word YI-SHALL'CHU.
Y'SHALCHU • V'SHALCHU •
VA'Y'SHALCHU
The word means They will/shall send (future tense). In 5:2, the
prefixed VAV is a VAV HACHIBUR, a conjunctive VAV. The word now
means AND THEY SHALL SEND OUT (still future tense). The VAV would
ordinarily have a SH'VA, but before a SH'VAed YUD, the VAV gets a
CHIRIK and the SH'VA under the YUD is dropped. The resulting word is
VI-SHALL'CHA. In 5:4, the VAV is a VAV HAHIPUCH, the VAV that flips
tense, in this case from future to past. It's usual vowel is a
PATACH, and that is what we have here. The word is VAI-SHALL'CHA and
it means AND THEY SENT OUT (past tense). The two words are not
inter- changeable. Their meanings are different.
Now look at 5:15 KI MINCHAT K'NA-OT
HU and 5:18 MINCHAT K'NA-OT HI (not hi like hello, hi like hee). In
5:15, the pronoun is masculine because its antecedent is KEMACH, the
flour mentioned earlier in the pasuk. In 5:18, the pronoun is
feminine because it refers to the MINCHA.
Now look at 5:24 V'HISHKA ET HA-ISHA
- and he (the kohein) gave the women to drink. But in 5:27, It's
V'HISHKAHHHH, with a MAPIK in the HEI, because the word is the verb
to give to drink AND it includes the recipient of the drink, viz.
the woman.
These are little fine points, but
once that are pointed out, we can appreciate the subtlety in them.
At least, we hope they are appreciated.
FEEDBACK
At least two TTreaders reacted to the comment in last week's TT
about the pronunciation of the sedra and the Chumash - BAMIDBAR or
B'MIDBAR, the former being the stand-alone form of "in the desert"
and the latter being the "smichut" form, as in B'MIDBAR SINAI. They
pointed out that there are other sedras whose names are in "smichut"
form, and we keep them that way when we say the name of the sedra.
SH'MOT, for example is a connective form, as in SH'MOT BNEI YISRAEL.
But we don't call the sedra and Chumash SHEIMOT. Good point. So too
with P’KUDEI (P’KUDIM), ACHAREI MOT (ACHAREI MAVET), B’HAR, (BAHAR),
CHU- KAT (CHUKA), and MAS’EI (MASA’IM). So now I'm in favor of
B'MIDBAR, the word as it appears in the Chumash. And what about the
sedras with a HEI that we drop? Parshat HaMishpatim, etc.
Parsha Pix
The fork lift stands for the work of the Gershon and mostly the
Merari families of Leviyim. Only Kehat might have had a problem
using a forklift, since they must carry the sacred vessels on their
shoulders. Gershon and Merari were given wagons to help in their
tasks. A forklift would prbably be acceptable, and Merari would
definitely have put one to the best use.
The calculator is for counting the Leviyim.
The Do Not Enter signs are for the three types of ritually defiled
individuals who may not enter one camp of another - The Camp of the
Sh'china, i.e. the Mishkan and its courtyard, the Camp of the
Leviyim which surrounded the Mishkan area on four sides, three each
for the family units of Levi and one side (east) for Moshe, Aharon
and family.
The grapes, wine, and shaver are Xed out for the Nazir. Not shown:
Becoming Tamei, but it too is forbidden to a Nazir.
The SOTA bottle holds the potion for the Sota to drink. The liquid
is brown because of the ink and dust of the Mikdash floor that is
mixed in.
The animals and golden spoon with Ketoret that are around the opened
gift box are part of the gifts of the N'si'im .
Then there is the kohen gadol, here representing all kohanim. What
he is wearing on his CHOSHEN is a visual TTriddle (or two).
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 (BAMIDBAR) TTriddles:
[1] His name and camp are opposite each other
[2] The Kohein's blessings are in the same place
[3] In the beginning, these leaders are like their tribes; at the
end, this one
[4] Yissachar's leader's namesake's famous brother
[5] plus an unexplained piece of the ParshaPix
[6] and a "hidden" TTriddle, of sorts.
And the envelope, please...
[1] The Levite family of K'hat camped to the south of the Mishkan.
Their leader was ELITZAFAN b. Uziel, which sounds like he should be
in the north - ELI-TZAFAN, TZAFON.
[2] Misleading TTriddle. On purpose. But the misdirection probably
is responsible for no one getting this one. The Kohein's blessings
refer here NOT to Birkat Kohanim, but rather the brachot before and
after the Kohein's Aliya to the Torah for Bamidbar. MIDBAR SINAI is
the venue of the first and last p'sukim in that Aliya, so his
brachot are in the same place.
[3] In the beginning, means the first letter of the name. Shimon's
leader was Shlumiel b. Tzurishadai - leader and tribe begin with
SHIN. Efrayim's leader was Elishama b. Amihud, ALEF. In the end
(last letter), Binyamin and its leader Avidan b. Gid'oni both end
with a NUN.
[4] This one was a give-away (almost). Yissachar's leader was
Netanel b. Tzu'ar. Another Netanel in Tanach was one of the sons of
YISHAI. His famous brother, of course, was David HaMelech.
[5] Probably because of the offer of a prize just for this one, and
the challenge to Steinhart, we got solutions already on Thursday and
Friday. That was quick work. And a CD will be given to each correct
solver. The visual clue was SHELL - YAD (Torah pointer). Shel Yad,
as in T'filin, as in the practice, when winding the strap around the
middle finger, to say the p'sukim at the end of the haftara of
Bamidbar. (One wonders whether the "pasuk of the week" made this one
too easy.) As of this writing (Motza'ei Shabbat - we've got Shavuot
this week cutting in to our regular production schedule), the
following people sent in solutions. Let me know if you'll pick up
your CD from the Center or if we should mail it. MM/Bklyn, whose
solution arrived by email on Thursday. MK/Yerushalayim - a new
solver. So far. Okay, we flushed Steinhart out of retirement. He got
it too. It is worth the CD to hear from him again. He got David
HaMelech's brother too. We are expecting more solutions...
[6] Won't give this one away yet, unless someone gets it.
This week's TTriddles:
[1] He did it to Shabbat & he did it to the Mishkan
[2] 236 + one thru twelve
[3] take, send, say, say, give
[4] Aramaically appropriate to follow Shavuot
[5] The two who were specially blessed
[6] Two in the sedra with a drink restriction
[7] A is a subset of C B is a subset of C A-B=20
plus the Kohein Gadol's modified breastplate (that's two more)
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Call Batya at the Israel Center Travel Desk, 566-7787 ext. 249; fax:
566-7876 •
tiyul@israelcenter.co.il
LUNCH? When a tiyul says “bring
your own lunch”, you can buy one
instead from the Israel Center Cafe. Call the TRAVEL DESK up to the
day before
the TIYUL and request a box lunch. 18š will get you a delicious
sandwich (your
choice), a refreshing drink (specify regular or diet) and a dessert.
Your lunch will
be ready for you when you board the bus.
CANCELLATION POLICIES We reserve
the right to charge a cancellation fee in case of last-minute
cancellations. Also... Price of tiyul is based on a minimum number
of participants.
Students from Abroad Parents visiting you some time this year? If
so, you want to speak to us! (566-7787 ext. 249). We have many
attractive deals for them... and you. Let us turn an ordinary “been
there, did it” visit into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is
supervised by <-in-Israel - Mehadrin. Israel Center sponsored trips
and programs are Mehadrin. Hotels, restaurants, and tiyulim
advertised by the Travel Desk or by outside parties are not
necessarily Mehadrin and are not endorsed by the OU or the Israel
Center.
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
Tiyul:TUE June 1, 08:00-18:00, A Step back into HistoryGuided by Era
Rapaport, Diaspora Museum (Beit Hatzfutzot),“Virtual Reconstruction
of Sixteen Major Shuls in pre-1930 Germany • The Collection Houses (Yaffo)
of the Israel Defense Forces and Zahal • A 150 year old Synagogue in
Motza • 400 year old toll road • Visit the “Big Bird Overlook”, that
connects with three important people in the War of 1948 • While
visiting beautiful scenic Har Adar, learning its history, you will
also find out its connection to Pesach Sheini., Please reserve by
calling Batya immediately 566-7787 ext 249, Cost for Members: 85NIS
(non-members, 95NIS), Shulamit’s Tiyulim are Always Treat; Come –
You will surely enjoy her declicious sweets!
Palmach Museum, Tel Aviv • Tue. June 15th, Leave Center 11:15pm
promptly • Returning 4:00pm (approx.), Guided by Nachman Kupietzky -
See the newest state-of-the-art museum vividly portraying the
pre-state defense army of Israel, Limited to 25 people, 60nis (70nis
non-members) • must pay in advance,
Reserve these dates: June 27-30, Kibbutz Ein Gedi for a wonderful
vacation in the only Botanical Garden in the world that has people
living in it, Hechsher Badatz - Mashgiach on the premises, 259nis
per night for a 3- or 4-night stay, regular room, dbl. occ. H/B, For
a two nights 269NIS per night for a 2-night stay, regular room, dbl.
occ. H/B, 299NIS p.p. per night for a 3- or 4-night stay, Deluxe
room, dbl. occ. H/B, 315NIS p.p. per night for a 2-night stay,
Deluxe room, dbl. occ. H/B, , Reserve immediately before the prices
go up on June 20th, Remember: Shulamit's Tiyulim are Always Treat;
Come - You will surely enjoy her declicious sweets!
14th Annual Health Seminar: Monday-Thursday, July 19-22, '04 at Yad
Binyamin, Same price as last year, Call Ruth 535 3973 or Shulamit
532-6454
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
* Sheraton-Plaza, Jerusalem, valid May 28-29
This Shabbat: 1120NIS per couple, F/B
* Jerusalem Pearl, valid May 28-29
This Shabbat: 900NIS per couple, F/B
Inbal, Jerusalem, valid June 4-5
SHABBAT: 1250NIS per couple, F/B
Sheraton-Moriah, Eilat, valid June 6-10
MIDWEEK: 385NIS per couple per night, B/B
Eden Inn, Zichron, valid June 17-19
1150NIS per couple: Thursday night-Friday, H/B • Shabbat, F/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) •
F/B (3 meals a day)Midweek = SUN, MON, TUE, WED nights • Weekends =
THU, FRI, Motza"Sh nights (some, not all hotels)
The Back Page of TT620
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), 8-15 Sivan (May
28 - June 4)
Friday
9:00am: (men & women) - New format: Pirkei Avot with Rabbi Chaim
Eisen
"Early Shabbat Minyan" Naso: 5:55pm, Mincha 15 mins. before Plag;
Kabbalat Shabbat after Plag • next week - 5:58pm
Shabbat Afternoon Shiur, 5:00pm: Mincha at 6:00pm, minyan permitting
(times remain until RH) : Pirkei Avot with Rabbi Pinchas Hecht
Cleveland
Motza”Sh
May 29th, 9:30pm: Pesach Always (wonder what he means by that? -
Come & hear) by Rabbi Binyamin Wolff
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 (closed this week)
9:30am: (women) Mystical Insights into the Months of the Year with
Golda Warhaftig
10:30am (women) Let's Learn Chumash with Tonia Frowein
1130am: (men & women) Parshat HaShavua with Shprintzee Herskovits
2:00pm: (men & women) Healing and Chassidus: Reviewing your ugly
inner-self with Yaakov Gerlitz, Dipl. Ac, Practitioner of Chinese
Medicine, Shaarei Zedek Hospital
7:30pm: (men & women) Issues in Jewish Thought as they emerges from
the Torah with the help of Ramban's Commentary - Now studying:The
Early Generations & Bnei HaElohim - Who are they? with Rabbi Chaim
Eisen
Sunday, May 30th, 8:00pm: Join us for the sequel to KORBANICS (The
Study of Sacrifices), A slide-assisted glimpse into the workings of
the Beit HaMikdash, Presented by Catriel Sugarman
Monday N'SHEI LIBRARY - 10:00-12:00 (closed this week)
9:15am (men & women) excursions into the world of nevi'im with Mrs.
Pearl Borow
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff
11:35am (men &women) Jewish History series: The Extra-Ordinary Rabbi
Yehuda HaNasi.with Dr. Henry Goldblum
11:36am (women) Jewish Spiritual Practices from our Sages with Aviva
Nissim
Video and Lunch: Monday, May 31st, Mitzva Issues relative to Age &
Sex by Rabbi Aharon Adler
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
Monday, May 31st, 7:00pm: Pri Chadash Women's Writing Workshop:
Presentation of Poetry, Drama, and Music, (women & girls) in the
Teichman Youth Center (Cafe)
Mondays, 7:30-9:00pm (also on Wednesday, 9:00am): Parshat HaShavua
with Dr. Avivah Gottlieb-Zornberg
Who angers, frustrates, or disappoints you?How would you like them
to change?Learn "The Work of Byron Katie"a simple powerful method of
self-inquiry that will change your life.
Facilitated by Dr. Moshe Dann • Monday, May 31 at 7:30pm
For Singles and People who care about them: How to build a Great
Relationship - A Step by Step Approachto help singles accomplish
their Goal of Marriage with Rosie Einhorn, L.C.S.W. and Sherry
Zimmerman, Esq., authors of the books “Talking Tachlis” and “In the
Beginning” and advice columnists for Aish
HaTorah and the Jewish Press, Monday May 31, 8:00pm, 25NIS
Monday, June 7: How parents of teens and adults can help their
children preparefor dating and date successfully • Sunday, July 11:
Workshop for Dating Mentors
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 31, 7:30-9:30pm, http://maskjerusalem.cjb.net
• Also in Ramat Beit Shemesh: Call (02) 999-6686 or 999-6162
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with
Eli Yosef
TUESday
The Israel Center and the Old City Free Loan Association, 14th year
• over 3000 loans granted: Gemach - Free Loan Society to provide
interest-free loans for people in financial distress (living in the
Jerusalem area)., Interviews at the Center on Tuesdays from
10:00-12:00 • Please bring ID
9:00am: (men &women) The World of Mishna: Halacha, Haskafa, and
History with RabbiAharon Adler
10:15am: (men &women) Parshat HaShavua with RabbiSholom Gold
9:00am& 9:55am: Why Hashem reveals HIS secrets? with Dr. Hayim
Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am; Hebrew: The Mitzva of Tzitzit with Dr. Hayim Abramson
11:45am: (women) Review of the weekly Farbrengensof the Lubavitcher
Rebbe with Raizel Zisk
Jewish Values Education Institute presents: Tuesdays, 12:00-1:30pm,
Wellsprings of Creativity, Come & discover your own writing ability!
Each of us is a wellspring of thoughts, memories, stories & poetry.
Let your inner voice emerge... Each session 1½ hours with Esther
Sutton writer, counselor, facilitator
Lunch and Video: Tuesday, June 1, 12:30pm, in the Library (free),
Excursions into Melachim Alef with Mrs. Pearl Borow
Intuition and Destiny - Mining the Underground River, A series of 3
workshops with meditative, integrative exercises based on the work
of Efim Swirsky. Accessing and deepening our intuitive sensesto
answer our questions and work with our destiny. Facilitated by
Yaakov Branfman, 8:00pm on Tuesday, June 1st, also on Tuesday, June
8th
WednESday
Wednesdays, 9:00-10:30am (also on Monday, 7:30-9:00pm): Parshat
HaShavua with Dr. Avivah Gottlieb-Zornberg
9:15am: (men &women) Contemporary Halachic Issues: What is
Messianism? with RabbiMacy Gordon
10:45am: (men &women) Kuzari - An Adventurein Jewish Thought with
Rabbi Sholom Gold
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
Lunch and Video: Wednesday, June 2, 12:30pm, in the Library (free),
Professional video presentation on Chassidim in America
3:00pm: (men & women) Women in Tanach with Pearl Borow
Women's Beit Midrash, Acquire study skills and knowledge crucial to
your life as a Jew - join us!,
Women in Tanach (see box on previous page), Guided Chavruta study
with Pearl Borow
7:30pm: (men & women) Jewish Philosophy: Rambam's Guide for the
Perplexed - Now studying: Jerusalem and the Beit HaMikdash with
Rabbi Chaim Eisen
WED8-10pm Aliya Counseling with Miriam Bass
Wed. June 2, 8:30pm: 25NIS students & members; others 30NIS: A
Dynamic Enjoyable Musical Experience with Tofaah
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)
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
Root & Branch Association (in cooperation with the Israel Center),
Thursday, June 3rd • 17:00 to 22:00 - Jew-Hatred ("Anti-Semitism" &
"Anti-Zionism") Seminar
17:00 From Anti-Semitism to Anti-Zionism by Dr. Asher Eder
18:00 Pattern of History: European Unions vs. Anglo-Saxons and Jews
by Dr. Robert Kaplan Specialist on European and French History
19:00 The Naumann-Schoeps Syndrome: A Review of Jewish Self-Hatred
over the Past 100 Years by Dr Gabriel A. Sivan Chairman, Jewish
Bible Assoc.
20:00 Faces of Antisemitism in France by Dr. Alexandre Feigenbaum
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
for any or all lectures
Friday
9:00am (men & women) Overview of Perek 2 with Rabbi Chaim Eisen
Upcoming at the Israel Center
Tue. June 15, 8:00pm Join us for a U.S. voter registration night
co-sponsored by Republicans Abroad Israel and Democrats Abroad
Israel. No one can vote for any candidate in November unless
properly registered in advance. Remember to register your new 18
year old voters as well. IMPORTANT NOTE: All Americans need register
to vote again, even if one has voted overseas previously. The
election commission cannot determine which Americans reside overseas
permanently or are simply on a three month holiday.
The Israel Center’s Dor L’Dor Institute announces PREP, Prevention
and Relationship Enhancement Program: A course for couples, Learn
how to: Communicate effectively, Resolve conflict & reduce
arguments, Solve problems as a team, Keep fun, friendship and
intimacy part of your relationship, Sundays, 8:00-9:30pm, for 6
weeks, June 13-July 18: Registration at 1st class from 7:45pm,
Workshop facilitators: Bassi Gruen, S.W. AND Shula Wittenstein,
S.W., 200NIS/couple, Call (02) 582-7956 (leave a message) to
pre-register • Limited Space, Under the auspices of the OU Israel
Center Family Counseling Services, Supervised by Dr. Michael Tobin,
Partially supported by the Jewish Agency
OU ISRAEL CENTER
Seymour J. Abrams - Orthodox Union - Jerusalem World Center
Yitzchak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Harvey Tannenbaum, Secretary/Treasurer
Rabbi Dovid Cohen, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Simcha Rock, Vaad member
Zvi Sand, Vaad member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager,
Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and
NCSY b'Yisrael are assisted by grants from The Jewish Agency for
Israel
TT is published and printed "in house" at the Israel Center
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