ZMANIM - HALACHIC TIMES -
Correct for TT #632
Candle lighting - (Sho-f'tim) 6:42pm (earliest -plag - 5:55)
Havdala - 7:54pm
Rabbeinu Tam Havdala - 8:32
Ranges are THU-THU 2-9 Elul (Aug 19-26)
Earliest Shacharit - 5:14-5:19am
Sunrise - 6:06½2-6:11am
Sof Z'man Kri'at Sh'ma - 9:24-9:25am (8:36-8:38am)
Sof Z'man T'fila - 10:30-10:30m (9:58-9:59am)
Chatzot (halachic noon) - 12:43-12:41pm
Mincha Gedola (earliest Mincha) - 1:16-1:14pm
Plag Mincha - 5:56-5:49pm
Sunset - 7:23-7:15pm (7:18-7:10pm)
Candle Lighting and Havdala for other cities (time in bracket is
earliest candle lighting)
Shabbat Earliest City Havdala
7:00pm (5:59) Gush Katif 7:57pm
6:59pm (5:57) Raanana 7:56pm
6:58pm (5:56) Beit Shemesh 7:55pm
6:59pm (5:57) Netanya 7:57pm
6:59pm (5:57) Rehovot 7:56pm
6:39pm (5:57) Petach Tikva 7:56pm
6:56pm (5:56) Modi'in 7:56pm
6:58pm (5:56) Be'er Sheva 7:55pm
6:57pm (5:55) Gush Etzion 7:54pm
6:58pm (5:56) Ginot Shomron 7:55pm
6:42pm (5:55) Maale Adumim 7:54pm
6:52pm (5:55) Tzfat 7:55pm
6:57pm (5:55) K4 & Hevron 7:54pm
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...
Kiddush L'vana (KL) Minhag
Yerushalayim is to say KL from 3 full days (72 hrs.) after the molad.
This month, the molad was early Monday morning, earliest KL is
Thursday night (Aug. 19).
Those who say KL after 3 days, but wait until Motza'ei Shabbat, will
"go for it" this Motza"Sh (Aug. 21).
Those who always wait until after 7 days from the molad have their
first opportunity on Monday night (Aug. 23).
The 3rd of Elul (Friday) is the 69th yahrzeit of Rabbi Avraham
Yitzchak HaKohen Kook, zt"l.
The 4th of Elul (Shabbat) is the 78th yarhzeit of Rabbi Meir Simcha
of Dvinsk (also a kohen), better known as the OHR SAMEI'ACH.
In part, their names live on through two well-known yeshivot in
Jerusalem.
Lead Tidbit
Two Big Ones... and a little one
The first Aliya of this week's sedra deals with setting up Sanhedrin
and other courts in Israel. The first example of the functioning of
the court is Idolatry. (This kind of transgression is in the
jurisdiction of the smaller Sanhedrins of 23 judges.) If a man or a
woman... shall do evil in G-d's eyes, violating His
covenant...worshiping idols... you shall meticulously investigate...
take this man or woman and put them to death. That's Big One number
one.
The next parsha (still within the
first Aliya) deals with Zakein Mamrei, a certified halachic
authority who deviates from a decree or decision of the Sanhedrin
and issues a p'sak halacha (halachic decision) that contradicts that
of Sanhedrin. If the issue involves the punishment of KARET
(excision, death and more, from Heaven), then there are
circumstances that can subject the individual in question to a death
penalty by Sanhedrin. (This is an intricate topic and what was
mentioned in this paragraph is simplified to make a point.)
That's the second Big One. The
potential damage to the unity of the Jewish community and the
weakening of halachic authority cannot be under- stated. Is the
Torah equating the harm to Judaism of Idolatry and the Zakein Mamrei?
Perhaps.
And now let's take a little look at the little one. This one comes
from the same parsha as Zakein Mamrei. It is the other "thing" we
learn from this parsha. Rabbinic authority and law. The mitzva of
Netilat Yadayim, the prohibition of chicken and milk, what you can
and cannot handle on Shabbat, the smallest detail of brachot...and a
myriad of other halachic details and concepts - even the smallest
one - is part of AL PI HATORAH... TAASEH and LO TASUR, the positive
mitzva and prohibition which give Torah sanction to Rabbinic decrees
and pronouncements. Violations might not be capital offenses, but
the Torah is teaching us how important Rabbinic authority is by
juxtaposing it to Idolatry and Zakein Mamrei.
Sedra-Stats
48th of the 54 sedras; 5th of 11 in D'varim
Written on 191.6 lines in a Sefer Torah (rank: 27)
18 Parshiyot; 3 open, 15 closed
97 p'sukim - ranks 36th (tied with Tzav, but larger)
1523 words - ranks 28th
5590 letters - ranks 31st
7th in D'varim in all categories
Relatively large p'sukim, like most sedras in D'varim
Mitzvot
41 mitzvot - 14 positive, 27 prohibitions; ranks 6th in mitzvot
among the sedras
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 - 18 p'sukim - 16:18-17:13
[S> 16:18 (3)] Judges to clarify the law (and try cases) and agents
of the court to enforce the law are to be appointed throughout the
Land [491, A176 16:18], and they are to carry out their duties
fairly. They must not slant the law, nor show favoritism, nor take
bribes which blind and pervert even the fairest and most righteous
of people. Justice is to be ardently pursued so that we will be
worthy of living and flourishing in Eretz Yisrael.
What if a judge was going to vote
in favor of the briber, even without the bribe. Justice is still
being served. Is the bribe any less a serious offense? The answer is
NO. A bribe is a bribe. One leads to another, and justice will be
perverted.
SDT TZEDEK TZEDEK TIRDOF -
Justice you shall surely pursue. The doubling of the word TZEDEK can
be seen as a reminder that not only shall justice be pursued, but
the means employed in the pursuit of justice shall also be just. We
do not subscribe to the concept that the end justifies the means.
Perpetrating a mockery of justice and claiming that it is justice,
is the greatest offense of all. TZEDEK (B')TZEDEK, justice with
justice...
[S> 16:21 (2)] Planting trees in
the courtyard of the Mikdash (or near the Mizbei'ach) is forbidden
[492,L13 16:21] - it is an idolatrous practice. (This prohibition
still applies today.)
Erecting monuments (as is done in
idol worship) to G-d (even with "proper" motives) is forbidden
[493,L11 16:22]
SDT Perversion of justice is juxtaposed to idolatry to emphasize how
serious is the former sin. Pirkei Avot states that "the sword comes
to the world because of perversion of justice... exile comes because
of idolatry." Both sins cause us to lose our hold on Eretz Yisrael.
And conversely, remaining faithful to G-d and dealing with each
other with honesty and justice will secure us our hold on our Land.
The Gemara states that "appointing inappropriate judges is
tantamount to planting a tree near the Altar". Planting a tree in an
attempt to beautify the Temple, is a completely misguided act. The
beauty of the Beit HaMikdash flows from itself and its spiritual
essence. To think that external decoration can contribute to the
beauty is to lack understanding of what the Beit HaMikdash is. So
too, to appoint a judge because of personal appearance, wealth,
stature, etc. (and not because of scholarship and worthiness to
judge) is equally "missing the point".
[S> 17:1 (1)] Sacrificing
blemished animals is forbidden [494,L95 17:1] [494,L95 17:1].
(Elsewhere the Torah enumerated types of blemishes; the Gemara deals
with the details.)
[S> 17:2 (6)] The Torah next
stresses that idolatry is a most serious sin. If we find among us a
fellow Jew who worships anyone (or thing) other than G-d, we must
most scrupulously investigate the case against him (or her). If the
person is convicted by the court, the punishment is death by
stoning, thereby uprooting evil from our midst.
It is the eye-witness testimony
of a minimum of two that shall be necessary to convict. No one can
be sentenced to die (or be otherwise punished) by the testimony of
only a solitary witness. The witnesses them- selves are often to be
involved in the carrying out of the sentence.
[P> 17:8 (6)] The Torah next
establishes the mechanism for the perpetuation of Judaism throughout
the generations (by emphasizing, among other things, that if
disputes arise or a halachic point needs clarification, that we are
to consult the judges IN OUR TIME) and the dynamic applicability of
Halacha for all times (by giving the Sages the mechanism to enact
laws for the protection of the Torah and its proper observance).
We are required to do all that
the Sanhedrin (the Supreme Halachic Authority) teaches and commands
[495,A174 17:10]. We must not veer from their rulings "neither to
the right nor to the left" [496,L312 17:11].
MitzvaWatch
Rambam's Book of Mitzvot contains 14 "rules" by which Rambam counts
the Torah's 613 mitzvot. Rule #1 states that rabbinic mitzvot such
as Chanuka and Purim shall not be counted among the Taryag. This
might seem obvious, but Rambam feels compelled to state this rule in
opposition to mitzva- counters who DID include some "rabbinic
mitzvot" among Taryag.
Why would someone consider the
post-biblical mitzvot of Chanuka and Purim as Torah law? Similarly,
why is it that the bracha for mitzvot, which states "...Who has
sanctified with his mitzvot and commanded us..." is also recited for
6 rabbinic commandments? (Shabbat & Yom Tov candles, Chanuka
candles, Megilat Esther and the other Megilot, Netilat Yadayim,
Hallel, and the three types of Eiruv.)
The answer to both questions is
based on the p'sukim in the beginning of this week's sedra which
speak about the authority of the Sanhedrin - mitzvot 495 & 496
above. In essence, the Torah commands us to observe rabbinic law.
Therefore, it can be argued that rabbinic law IS Torah Law. It
follows that one might consider counting Chanuka and Purim among the
613, and it makes sense to use the mitzva-bracha formula for
Rabbinic mitzvot. Rambam does not argue against this. He insists,
however, that we cannot possibly count Rabbinic mitzvot separately
among the 613. This could lead to the untenable situation of having
to re-adjust the mitzva count each time a Sanhedrin would make a new
rabbinic mitzva.
One who does not light Chanuka
candles, for example, is at the same time in non-fulfillment of a
rabbinic command and double violation of the Torah’s mitzvot of
TAASEH and LO TASUR. Does this mean that violations of rabbinic law
are equivalent to (or even more severe) than violations of Torah
law? The general understanding is that the Torah "put its authority"
behind rabbinic law, but rabbinic law remains "one notch", so to
speak, below Torah law. Without this distinction, Rabbinic Law might
have been forbidden because of BAL TOSIF (adding to the Torah).
Included in Sanhedrin-edicts
which we are obligated to follow, are their presentation of Oral
Law, their derivation of Torah Law by the 13 "Talmudic" principles
of analysis, both of which would be considered "D'O'rayta" (Torah
law), and the various decrees and measures that the Sanhedrin enacts
as protection for Torah Laws, or because of similarity to Torah Law,
or for whatever other reason they have for their rulings. We who
stood at Sinai, accepted a "package deal" of Judaism. We are
committed to the Written Word, to the Oral Law as taught by the
Talmud and as presented and clarified by successive Sanhedrins, to
Rabbinic Law as promulgated throughout the generations. We are links
in the Chain of Tradition that was forged at Sinai, and we must do
our share to keep the chain strong and extend it to the next
generation and beyond.
A Torah scholar with authority to
render Halachic decisions who defies the Sanhedrin and encourages
others to disregard their ruling, can (under certain circumstances)
be put to death. Such an individual is known as ZAKEN MAMREI and is
ultimately judged by the Great Sanhedrin. This shall serve as a
deterrent to the People not to behave similarly. The average Jew is
not similarly subject to possible execution, but still is warned of
the seriousness of flouting Rabbinic authority. [It is likely that
there never actually was an individual who was executed as a Zaken
Mamrei, yet the idea adds tremendous weight to the seriousness of
Rabbinic Law.]
Levi - Second Aliya - 7 p'sukim - 17:14-20
[S> 17:14 (7)] When the People will enter the Land, conquer it, and
settle down, and they will ask for a king (like the nations around
them - this phrase contains an implicit warning against asking for
the wrong reasons), it is a mitzva to "place over us" a king (of G-d's
choosing) from among the Jewish People [497,A17317:15]; we may not
choose a non-Jew as king [498,L362 17:15]. The king must not possess
too many horses [499,L363 17:16] (i.e. in excess of those necessary
for his army, etc.) nor may he lead the People back to Egypt - it is
forbidden for us to dwell in Egypt [500,L46 17:16]. (Visits are
permitted.) A king may not have an
excessive number of wives (more than 18) [501,L364 17:17], nor may
he amass excessive wealth [502,L365 17:17]. (referring to wealth for
its own sake; any funds necessary for running the kingdom are
excluded from the prohibition.)
A king must write a Sefer Torah
for himself [503,A17 17:18] (in addition to the one he is commanded
to write as a Jew - mitzva #613). This Torah is to be copied from
THE Sefer Torah of the Beit HaMikdash.
A king of Israel has awesome
powers over his subjects. He therefore requires the "humbling force"
and moral restraints of the Torah constantly before him. The Torah
is his guide for proper rule. A king who is guided by Torah law and
values is a great asset to the People of Israel. A king who isn't,
is our worst liability.
Shlishi - Third Aliya - 5 p'sukim - 18:1-5
[S> 18:1 (2)] The Kohanim-Leviyim are not to receive land in Eretz
Yisrael [504,L169 18:1] (other than the cities which are given to
them by the Tribes) nor share in the spoils of war [505, L170 18:1]
- their holy service in the Mikdash is considered their share.
[S> 18:3 (3)] (Among other gifts
to the kohen,) the kohen is to receive specific parts of every
animal slaughtered for food - the forelimb, tongue and surrounding
cheeks, stomach and surrounding fat [506,A143 18:3], T'ruma from
produce [507,A126 18:4], and the first-shearing of the sheep
[508,A144 18:4]. These gifts are due the kohen because of his sacred
service.
Note: Whereas T'ruma and other
gifts which are sacred, cannot be given at the present time because
of issues of ritual impurity, both "gifts" [506] and Reishit HaGeiz
[508] apply today and can be given. If this becomes a practical
issue for you, consult a Rav for details.
For shearing applies only in
Eretz Yisrael, even though it is not related to the Land. This is
learned from its partner in the pasuk, T'RUMA, and by the use of the
word REISHIT.
R'VI'I - Fourth Aliya - 8 p'sukim - 18:6-13
[S> 18:6 (3)] Kohanim and Leviyim are supposed to distribute their
workloads at Holiday time equally among the different family units
[509,A36 18:6].
[S> 18:9 (14)] Another warning
follows, to be on guard against learning from and adopting any of
the abominable practices of the nations that we will encounter in
Eretz Yisrael. The implication here is that we must not "learn to
do" the terrible things, but we may learn about them in order to
understand their ways and to better instruct our fellow Jews in this
area. (Tur Shulchan Aruch, based on the Gemara)
On the practical side of this
ruling, one has to be very well established in his own Judaism
before reading and learning about other world religions and pagan
practices. Such a study should be done under the supervision of
one's mentor.
Shun the practices of passing
one's children through fire (a vivid example of a reprehensible
pagan practice, counted elsewhere], divination and certain types of
meditations meant to "read the future" [510,L3 18:10], astrological
predictions [counted elsewhere; some other aspects of astrology are
not halachically objectionable, but one must be careful), reliance
on omens [counted elsewhere], conjuring & witchcraft [511,L34
18:10], incantations [512,L35 18:10], mediums [513,L36 18:11],
oracles [514,L37 18:11], and necromancy (seances, contacting the
dead) [515,L38 18:11]. All the above mentioned practices - and there
are different opinions as to exactly what each Torah-term refers to
- pull a Jew away from his straight- forward, "pure" relationship
with G-d. We must strive for that direct, honest relationship.
Chamishi - Fifth Aliya - 22 p'sukim - 18:14-19:13
It is the other nations who listen to the practitioners of the
occult arts. G-d did not make us so. We have prophets (like Moshe)
who arise from our midst, and it is their prophecies to which we
must hearken [516,A172 18:15].
This was part of the "deal" made
with G-d at Sinai, when we asked that we not hear G-d's "voice"
directly. G-d agreed with our request on the condition that we would
listen to true prophets who would communicate to us what G-d asks of
us. Anyone who does not listen to the Word of G-d through the
prophet will be "answerable to Him". But a prophet dares not speak
in G-d's name under false pretenses [517,L27 18:20], or speak in the
name of an idolatry [518,L26 18:20]. How are we to know what is and
what isn't G-d's word? A prophet must have a 100% "track record" -
anything less is an indication of a false prophet. (Prophecies of
bad things to befall the People can be reversed through sincere
repentance and therefore do not cast doubt upon the prophet.)
We must not be afraid to defy a
false prophet and bring him to justice (and execution) [519,L29
18:22]. Of course, we are not supposed to be afraid to do any mitzva
in the Torah. In the case of a false prophet, we are often dealing
with a charismatic individual who might have a very large following.
Defying him might be a very unpopular thing to do. The Torah is
bolstering our resolve to rid ourselves of false prophets by
commanding us not to be afraid. Perhaps we can draw from this mitzva
a lesson to apply to all mitzvot. Do not be afraid to keep the
Shabbat, be kosher, daven Mincha, avoid Lashon HaRa, etc. etc. etc.
even when doing so will meet with scoffing of others. Adhere to
halacha and don't be afraid or embarrassed to do so.
[S> 19:1 (10)] When matters are
settled in Eretz Yisrael, we are required to designate another three
cities of refuge [520,A182 19:3]. Roads to the cities are to be
prepared and identified so that the killer can easily find refuge.
The cities will protect the inadvertent killer from the
blood-avenging relative of the the victim. If (when) we will merit
expansion of our Land, another three cities will be selected. This
is to avoid unnecessary bloodshed.
[P> 19:11 (3)] An intentional
murderer also flees to a city of refuge, but is removed therefrom to
stand trial. We must not ignore these situations - and those
concerning assault [521,L279 19:13], so that we will thereby
eliminate the shedding of innocent blood and merit a good life.
Shishi - Sixth Aliya -17 p'sukim - 19:14-20:9
[S> 19:14 (1)] One may not encroach upon another's territory
[522,L246 19:14]. This literally refers to the prohibition of moving
a boundary- marker between your land and your neighbor's thereby
stealing some of his property. Although stealing is already
forbidden (and counted among the 613), this prohibition comes to
emphasize the seriousness of stealing land, specifically in Eretz
Yisrael.
This prohibition extends to other
forms of encroachment, e.g. unfair competition that steals someone's
business.
[S> 19:15 (7)] It is forbidden to
render judgments (in most cases) based on the testimony of a single
witness [523,L288 19:15]; a minimum of two witnesses are required.
(Sometimes, what one person says will point the judges in a certain
direction, but not as formal testimony.)
If false witnesses shall plot to
victimize the accused (and their plot is uncovered in a specific way
and at a specific point in the trial) they are to be punished in the
manner that they plotted against their fellow [524,A180 19:19].
[S> 20:1 (9)] When we go out to
battle our enemies and see their horses and vehicles, armaments,
etc. and we might tend to panic... we are forbidden to be afraid,
because G-d is on our side [525,L58 20:1,3].
A kohein is anointed as chaplain
(sort of) and delivers the pre-battle speech to the potential army
[526,A191 20:3] He and the Sho’t’rim speak to the people and send
home those that have recently built a house, become engaged to
marry, and/or planted a vineyard. (In all three cases, the point is
that each pursuit is as yet “unfinished”. Such a person faces
serious distraction from the goals of battle.) They also dismiss
from service someone who fears that he has insufficient merit to
survive battle. (This is one of several ways of looking at this
topic.)
Sh'vi'i - Seventh Aliya - 20 p'sukim - 20:10-21:19
[S> 20:10 (9)] Before attacking an enemy city, an offer of peace
must be sent [527,A190 20:10]. (This applies to all enemies
including Amalek!, but excluding Amon and Moav.) This offer is
conditional upon the acceptance of the 7 Noahide Laws and other
restrictions. If these terms are not met, we attack and destroy the
male population. Female captives and spoils of war may be taken,
except for the "7 nations" [528,L49 20:16]. These nations are to be
totally eradicated in order to eliminate their evil influence.
[S> 20:19 (2)] When laying siege
to a city, care must be taken not to destroy fruit trees [529,L57
20:19]. Only shade trees may be cut down so that siege equipment can
be built. This prohibition of BAL TASHCHIT is expanded by Chazal to
include many types of wanton wastefulness.
[P> 21:1 (9)] If a corpse is
found in the field, and it is not known who has committed the
murder, measurements are made to determine the nearest town. The
elders of that town perform a ceremony which includes killing a calf
[530,A181 21:1] to emphasize the senselessness of bloodshed. The
area where the ceremony is performed may never be planted nor worked
[531, L309 21:4]. The elders proclaim that they are not responsible
for the loss of life. The whole procedure has a sobering effect on
all involved, and hopefully there is sincere mending of ways and
atonement granted by G-d because all the People now take "life" more
seriously. [3-pasuk Maftir.]
Haftara - 24 p'sukim - Yeshayahu 51:12-52:12
4th of the 7 haftarot of consolation. The predominant message of the
haftara is that G-d has a special relationship with the People of
Israel (an appropriate reminder for the beginning of Elul) and that
we have nothing to be afraid of, because the end to difficult times
is coming. This can be summed up by the end of the famous saying
(song) of Rabbi Nachman - "And the essential thing is not to be
afraid at all".
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 248 •Bailments (Part I)
We begin now a topic that so many of us studied in our first
introduction to Gemara, that of the four shomrim, guardians of
objects. Commencing with this lesson and continuing for many other
lessons, we deal with the laws of bailments. The bailment situation,
that is, one person lawfully holding an object of personal property
belonging to another person, is a common situation. I have called
the holding of the object for another person "guarding" the object.
It is referred to in some works as "keeping" the object, or
"watching" the object, or "holding" the object. I have used the term
"guard" to include all of these meanings. All businesses and
individuals that lease objects are part of this situation; the
person who borrows his friend's pen to write a few words is in this
situation. The person who guards a friend's belongings while his
friend goes away for a few minutes is in such a situation. All those
entities that are in the warehousing business are in that situation.
An auction house that holds objects for sellers is in that
situation. These are only a few of the myriad of examples. The
"owner" (the bailor) of the object is designated as such, except
that when he lends the object to a borrower, he is designated as
"the lender". The person who holds the owner's object is the "bailee,"
except that when he borrows the object from a lender, he is
designated as the "borrower." The person who is asked to become a
bailee but has not yet become a bailee is designated as "the second
person”. The article of personal property that is being guarded by
the bailee is the "object."
Although this lesson and the following lessons dealing with
bailments, I have included in the opening lessons some of the laws
of the other bailees to show the interrelationship of the four
classes of bailees. In halacha, bailees are divided into four
classes: (1) the unpaid bailee (shomer chinam); (2) the paid bailee
(shomer sachar); (3) the lessee (socher); and (4) the borrower (shoel).
In all four classes, the owner has entrusted an object to the person
who is now holding it legally.
I shall now set forth many of the
questions that shall IYH be raised in the lessons that follow:
There is a general principle in halacha that in matters regarding
their money, the parties may make any stipulations that do not
contravene halacha. (An example of where the parties may not
stipulate how to spend their money is in the case of paying interest
on a loan. There is no exception to this halacha. Neither the lender
nor the borrower may stipulate interest into a loan.) May the
parties stipulate that an unpaid bailee has greater liability or
less liability than the halacha imposes on this class of bailee?
At what moment does one become a
bailee? What is the responsibility of the bailee? When is he liable
and when not liable to the owner for loss or damage to the object?
What if a bailee who is not permitted to use the object does use it?
What if there is a deviation in the use of the object by the
borrower or lessee from the purpose for which the object was
borrowed or leased? What if the owner or lender is employed by the
bailee when the bailee is entrusted with the object? If a purchaser
of an object leaves the object with the seller for temporary
safekeeping, is the seller a bailee?
Assume that the bailee cannot
return the object and has a claim that will exonerate him from
liability for the non return; how does he raise and prove his
defense? What if there are no witnesses? When does the bailee take
"the oath of the bailees"? What is the proper standard of care
required of an unpaid bailee? What are some examples in halacha of
such care? It should be remembered that when the halacha was
historically established there were no banks with safe deposit
boxes, nor burglar alarms, nor locks on doors or other devices to
withstand the sophisticated burglar of today: What are some examples
of negligent care? How is the value of the object determined and how
are the damages assessed if the bailee is negligent in his care of
the object? There are some standards that do vary with time and some
that persist in halacha through the ages.
How and when does the role of the
bailee terminate? What is the relationship between the owner and the
bailee after the relationship has terminated and the object is still
in the possession of the bailee? May a bailee, without the
authorization of the owner, ask a second person, whether compensated
or not compensated, to become the bailee in his place? What are the
rights and liabilities of each party if the original bailee gives
the object to a second bailee? Does it matter whether the second
bailee is a member of the family of the original bailee? These
lessons have been arranged in the following sequence: the classes of
bailees; the fact that whether the owner and/or bailee is a man or a
woman makes no difference. Once the various classes of bailees has
been set forth, there is then discussed the situations in which the
bailee is liable to the owner for loss or damage to the object
entrusted to the bailee; these differ from one class of bailee to
another. There is an omnibus exception to the liability of the
bailee and this is set forth in the lesson dealing with the owner of
the object working for the bailee. May the parties stipulate that
the liabilities of the bailee shall be otherwise than the halacha
provides? Assume that the owner pleads that the bailee is liable to
him. How can the bailee defeat this claim and prove non liability?
If the bailee is liable for his conduct there must be an assessment
of the monetary value of the object and the time of the valuation of
any loss, so that the bailee will know the extent of his liability
to the owner; the manner of payment of the damages is included in
the same lesson. Once these rights and liabilities have been set
forth, these lessons show how a person enters the role of a bailee,
the standard of care required of a bailee, and what constitutes
negligence on the part of a bailee (including the situation where
the bailee was negligent but the loss came about from force majeure).
As a corollary of this last topic of what constitutes negligence,
there is discussed the situation where the original bailee gives the
object to a third person to guard. Is this negligence? The topic
concludes with lessons on how the owner/bailee relation- ship
terminates, and the liabilities of the bailee if the object is left
with him after such termination.
As I stated at the outset, many
of us studied this topic in our first introduction to Gemara and
many times since. Others remember these topics from their attending
Gemara classes or by learning daf yomi. And many readers will be
studying this topic for the first time. I trust that you will be
enthralled by this topic as being one that follows the Torah student
all his life.
The subject matter of this lesson
is more fully discussed in volume VIII chapters 291 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
Shabbat Chatan a.k.a. Aufruf
It is an ancient custom that a groom be called up to the Torah on
the Shabbat before the wedding, or in most Sefaradi communities the
Shabbat after. In Yiddish this is called “Aufruf” which literally
means “calling up” to the Torah. The origin of this custom is given
in the Midrash Pirkei d'Rebbe Eliezer (ch.17):
“[King] Shlomo how great is the
quality of loving kindness before the Holy One blessed be He, and
when he built the Temple he built two gates, one for bridegrooms and
one for mourners and the excommunicated. And on Shabbat the people
of Israel would go and sit between these two gates. If someone went
in the gate of the bridegrooms they would know that he is a bride-
groom, and they would say, “May the One Who dwells in this house
gladden you with sons and daughters... From the day the Temple was
destroyed, the Sages instituted that bridegrooms and mourners go to
Beit Knesset and to the Beit Midrash, and the people of that place
see the bridegroom and rejoice with him, and they see the mourner
and sit with him on the ground, in order that all Israel should
fulfill their obligation to do acts of kindness”
This passage is cited by the Tur
in Yoreh Deah 393.
The custom of calling the chatan
up to the Torah sends a powerful message of belonging and context.
First of all, there is the belonging to the community and to the
Jewish people as a whole. The synagogue is the House of Gathering
for the entire congregation, while the above midrash reminds us that
it is a reminder of the Temple which was the focus for entire
nation. This theme of communal belonging is reinforced by the mitzva
of "sheva berakhot" with its requirement for a quorum of ten and for
a new face each time.
There is also emphasis on the
connection to the chain of generations. We may note the special
blessing to the chatan that he may merit sons and daughters.
Finally there is the connection
to the Torah. The chatan is not only present in synagogue, he is
also called up to the Torah. Indeed, a midrash suggests a connection
between the idea that "a bridegroom is like a king" and the
commandment that a king needs to have a Torah scroll accompany him
at all times. (Midrash Talpiot, cited by Rav Gelbard and others.)
Many have noted the stark
contrast between the message of belonging sent by the custom of
sheva berakhot with the message of independence sent by the common
secular custom of a honeymoon; we may add to this the contrast
between the sanctified public rejoicing of the Shabbat Chatan with
the private, sometimes even furtive, nature of a secular bachelor
gathering on the eve of the wedding.
The manuscript for Meaning in
Mitzvot on the Kitzur Shulchan Arukh is now being typeset! The book
will be distributed IYH by Feldheim. The next couple of weeks are
the last opportunity for anyone who would like to make a dedication
or otherwise be a partner in the publication of the first printing
of the book. Please contact Rabbi Meir by email: mail@asherandattara.com
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
Farewell to a Prophet, Farewell to a King (Melachim Bet 13)
Bequeathing ones property to ones heirs is not only a common
occurrence in human history but a right recognized by halakha.
However, we leave to our children not only tangible assets and
wealth but also our spiritual, moral and religious values and
experiences. So in the Tanach we have a long line of such spiritual
wills starting with the Patriarchs bequeathing the Covenant of
Torah, Land and Chosen Nation to their heirs. Similarly, our chapter
describes the last miracle brought about by Elisha while the text
sums up the achievements of two kings in a way that reflects the
Jewish view of history, both of individuals and of nations.
Elisha became mortally ill, the
third of his life; after inciting bears to attack those who jeered
at him, then after rejecting completely his disciple Gehazi for
defrauding Naaman, and now this final one (Sotah 47a). When Yo'ash
ben Yehu, king of Israel, came to visit the sick prophet, he wept
and cried: "My master, Israel's chariots and horsemen". These were
the same words uttered by Elisha when Eliyahu ascended heavenward.
Here they were meant to show that Elisha's prayers and prophecies
were greater protection against the Arameans who were harassing
Israel than horses and chariots. The prophet by dramatically telling
the king to shoot arrows through the open window showed that Israel
would actually defeat the enemy in the same place, Afek, where Achav
years previously had defeated them. Nevertheless, this salvation
would come only after the death of Elisha, since he himself had
prophesied when he anointed Hazael the Aramean king, that he would
plague Israel, and therefore, could not reverse it.
The use of the plural form to
describe the burial of Elisha, shows how beloved and appreciated
this prophet was, who had performed more miracles of salvation for
his people, both individually and collectively, than those before
him. This calls to mind Aharon who was similarly was mourned by “All
the Children of Israel”, rather than Moshe, who was mourned by the
“Children of Israel”.
“After his death, Moav who had
been subjected to Israel by David revolted and harassed them by
guerilla warfare. One such group of guerillas was passing by the
cave in which Elisha was buried [similar to the many grave-tombs of
the 2nd Temple period, that are being revealed nowadays in
archeological digs], disturbing a burial party. In a panic, the
burial party dropped the corpse and fled. Not only while they live
but even in their death, the righteous bring salvation and refuah.
“And when he went [actually rolled] and touched Elisha’s body, he
came to life and stood up on his feet ” (verse 21). On this verse,
R. Chama bar Chaninah taught: “The tzaddikim are even greater in
their death than in their lives”. “After his death, it was
sufficient for the corpse to only touch the prophet’s body, whereas
when alive Elisha had to pray for chesed and physically to place his
mouth and his eyes on those of the dead boy, in order to merit
reviving him (Chullin 7bRashi).
Chazal seem to present us with
two different perspectives on this last miracle of Elisha’s:
The revived man was Shallum ben Tikva, who was a pious person. He
would sit at the city gate and give water to the travelers; of great
importance in our hot and dry climate. Owing to his acts of chesed
he merited being married to Hulda HaNevi'a. He was also the father
of Hanamel the cousin of Yirmiyahu, from whom Yirmiyahu was told to
buy a field as a sign that the Jews would return from Bavel
(Jer.32). (Pirkei d'R. Eliezer, 33).
Noting that the text says that
the dead man stood up, not that he later went home, Rabbi Acha bar
Chanina taught he only came alive so that he could be reburied
elsewhere. From this we learn that one does not bury evil people
alongside the righteous. (Sanhedrin 47a). "Do not gather with
sinners my soul" (Tehillim 26:9).
Radically different were the
burials of the two kings Yehoachaz and Yo'ash that are also
mentioned in our chapter. Of both of them the evaluation was the
same - "They did not turn away from all the sins of Yeravam ben
Nevat"; even though their father Yehu had destroyed the house of
Baal, the Ashera still stood in Shomron. It is true that despite the
destructive incursions of Hazael, Hashem listened to the prayers of
Yehoachaz but it was only because of His Covenant with the Avot that
He did not destroy Israel but delivered them from the hands of Aram.
In both cases the text tells us that they died in Shomron and they
were buried in the place of burial of their fathers. What is of
greater importance is the verse that tells us that all their other
deeds and acts of valor are in the chronicles of the kings of
Israel. A similar phrase is used with regard to all the kings of
Israel and of Judah [in their case these were the chronicles of the
kings of Judah]. These chronicles, not to be confused with the
Chronicles that complete our Tanach, were merely the historical,
fiscal and political records of these kings. In that they were no
different from the records of kings and queens, emperors and states
in every country or time in history. At one level, they seem to be
similar to Tanach, however, this appearance is at best illusionary
and at worse, false. The stories, events, and the facts in the whole
of the 24 books of Tanach, from Bereishit till the end of
Chronicles, are not records of politics, social behavior nor of
personal psychology. They are, however, ethical, spiritual and
religious value judgments, guiding principles or behavioral patterns
from Hashem concerning the lives, actions and achievements of the
men and women that He created. Therefore, only the things that had
eternal spiritual relevance are included in the Tanach. Perhaps,
that is why, only David HaMelekh merited that all his deeds were
written in the Tanach and nothing in a chronicle of the kings of
Israel.
This is the 50th installment in Dr. Tamari’s series on “Tanach and
its messages for our times”
MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] G'matriya Match
[7] Torah from Nature
[8] From the desk of the director
[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types
in areas of kashrut, Jewish law and values. Some of them are
answered by Eretz Hemdah, the Institute for Advanced Jewish Studies,
Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich,
founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and
dayanim to serve the National Religious community in Israel and
abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim
Network, Eretz Hemdah... and the Israel Center. The following is a
Q&A from Eretz Hemdah...
Q Regarding a machloket
(disagreement) on a halachic matter, do older children, at least
those living at home, have to follow the decision that their father
follows?
A In this response, we assume
that the father is following a legitimate opinion and that the
family is not bound by a local ruling. We can address only a few
principles and applications.
The topic begins with a gemara (Pesachim
50b). The people of Beishan had the practice not to travel to
market-days in Tzidon on Fridays. Their sons approached R. Yochanan,
hoping to end this practice, which they found difficult. R. Yochanan
said that since their fathers had already accepted the stringency,
the pasuk “…do not forsake your mother’s Torah” (Mishlei 1:8)
applied and they must continue the practice.
The Rivash (399), Chavot Ya'ir
(126) and others say that the fathers of Beishan did not have the
authority to individually obligate their sons but, as a community,
to create a minhag hamakom (local practice). The Chavot Ya'ir
reasons that people raised in Beishan who moved elsewhere ceased to
keep the minhag, whereas newcomers to Beishan without ancestors from
there would be obligated. The Zichron Yosef, cited by the Pitchei
Teshuva (YD 214:5) and many others, makes the following distinction.
A stringency that a father accepts is binding on his son only if the
son began keeping the minhag, which was the situation in Beishan. So
what difference do the fathers make, if the sons were bound by their
own actions? The Korban Netanel (Pesachim IV,3:5) cites an opinion
that because the minhag stemmed from the fathers, it was not
possible to stop the practice with hatarat nedarim (absolution of
oaths). Other answers are given, as well.
We have discussed cases where a
father accepted stringencies that went beyond halachic requirements.
Do the same rules apply to our case, where the father’s practice
relates to ruling on a machloket whether something is objectively
permitted or forbidden?
Recent poskim discuss a parallel
case that includes both types of practices, namely, a marriage
between Ashkenazic and Sefardic spouses in a place where no local
standard exists. (The question was rare centuries ago, because
couples followed the minhagim and rulings of the place they lived;
now, most cities have separate communities based on edah (ethnic
subgroup)). The Tashbetz (III,179) and most recent poskim (see
Yechave Da’at I, 12; Noam, vol. 23), who say that the wife takes on
the practices of her husband’s edah, make little or no distinction
between minhag and halachic rulings.
Should the wife’s following of
her husband’s practices serve as a precedent for children living at
home? We cannot delve into a full explanation (see Techumin XV), but
it appears that the level of interconnectedness, the potential for
conflict, and the prospect of staying under one roof for many
decades regarding spouses qualitatively exceed those of children.
Thus, one cannot conclude that children are automatically “pulled
after” their father’s practices. On the other hand, numerous sources
assume that children follow their father’s lead under normal
circumstances, even in the absence of a community-wide practice. For
example, the MaharamShick (OC 249) says that the fact that a young
adult living by his father refrains from the same things as his
father is not a sign that he has accepted these practices
indefinitely. Actually, one is expected to conform when possible,
for leniency or stringency, even with the halachic practices of
one’s unrelated host in order to avoid acrimony. On the other hand,
there are times that children act differently from their father in
his presence (compare Rama YD 112:15 and Shulchan Aruch, OC 168:5).
Much depends on the father’s tolerance and other circumstances (see
V’aleihu Lo Yibol, I, pg. 64).
In summary, a father need not
determine halachic rulings for his children who are mature enough to
choose their own path. However, his approach is the assumed point of
departure and his feelings should be considered, especially in his
presence.
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' Koppel Reich of Budapest was known as one of the foremost
speakers in the Jewish world.
Once, his son was visiting him, and saw R' Koppel preparing a
speech.
"Father", he asked, "do you still have to prepare before you give a
speech?"
"My son", answered R' Koppel, "I don't have to prepare what I will
say, but I do have to prepare what I will NOT say." L
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). Excerpted with the permission of the copyright holder
[3] Candle by Day
We would get many more things done if instead of getting "around" to
them, we got "straight" to them! - From A Candle by Day by Rabbi
Shraga Silverstein
[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Good luck trying to get people to switch from STEAK and SHNITZEL,
but here are the official Hebrew words for these two popular
dishes.UMTZA - That's the word for steak., K'TITA - shnitzel.
[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Murder in Rio de Janeiro or in Tel Aviv, which is worse? Well, the
Mishna teaches: "Whoever destroys one Jewish soul is considered as
if he destroyed an entire world" (Sanhedrin 4:5). Murder is murder
is murder.
Two mitzvot associated with
homicide - arei miklat (cities of refuge) and eglah arufa (a heifer
whose neck is broken) - appear in Parshat Shof'tim. If we properly
establish cities of refuge, we can avoid the stain to which the
Torah refers: "That innocent blood be not shed in your land which
Hashem your God gives you for an inheritance" (Devarim 19:10). The
parallel verse in Parshat Mas'ei speaks of the Land as polluted by
the innocent blood shed upon it.
Two points are noteworthy. First,
the verses relating to these mitzvot emphasize the impact murder has
on the earth and on the Land. Secondly, both arei miklat and eglah
arufa are practiced only in Eretz Yisrael. Ramban (Vayikra 18:25)
points out the apparent anomaly in that the violation of certain
prohibitions relating to personal conduct and not at all dependent
on the land have a catastrophic effect on the Land itself. Included
in this category are sexual immorality, spilling of innocent blood
and idolatry. Ramban explains that already at the world's creation
Hashem placed Eretz Yisrael at the center of the inhabited earth,
even though He, of course, is King of the entire world. Hashem
separated Am Yisrael from all the nations, giving us Eretz Yisrael -
His special portion.
Although true that murder is murder wherever it is perpetrated, one
cannot compare someone who sins in his own backyard to someone who
sins in the King's palace. To inhabit God's Holy Land is Am
Yisrael's privilege, a privilege which also bears challenge and
responsibility.
Rabbi Shalom Kurz, Ramat Beit
Shemesh
[6] G'matriya Match
TZEDEK TZEDEK TIRDOF L'MAAN TICHYE V'Y'RASHTA ET HA'ARETZ ASHER
HASHEM ELOKECHA NOTEN LACH: (DVARIM 16:20)
This is one of the chilling
G'matriyaTwins that show up every so often. Pursue justice so that
you will live and inherit the Land... If we don't, then we will be
cast out and be pariah among the nations of the world, as this pasuk
from the Tochacha of Ki Tavo states.
YITNECHA HASHEM NIGAF LIFNEI OYVECHA B'DERECH ECHAD TEITZE EILAV
U'V'SHIVA D'RACHIM TANUS L'FANAV V'HAYITA L'Z'AVA MAMLACHOT HA'ARETZ:
(D'varim 28:25)
These two p'sukim each have a
numeric value of 4441 and gives us a glimpse of the two sides of
justice.
[7] MA RABU MAASECHA HASHEM...
In last week's column about the the gazelle, much of the text and
the photo came from a great website on Israeli mammals:
www.geocities.com/jelbaum/mammals.html, Thank you to Leiah Elbaum
for use of the material from this well-done, interesting site.
WOMBAT
No, it's not a bat. It is a marsupial (popuched animal - we haven't
done one of those in a while)... largest burrowing mammal... closest
relative is the koala. With its short tail and legs, characteristic
waddle and 'cuddly' appearance the wombat is one of the most
endearing of Australia's native animals... Tasmania and southern
Australia... fairly large, solidly built animal with a squat, round,
bearlike body, small ears and eyes, and a large naked nose. Its
thick, coarse fur varies in colour from sandy brown to grey and
black, and is sometimes flecked with fawn... average 1m in length
and 27 kg in weight... short legs, large paws and long, strong claws
which are used in the excavation of burrows. The forepaws are used
for digging and after pushing the dirt to one side the wombat will
back out, moving the loose dirt with both the front and back paws.
It differs from all other marsupials by having a single pair of
upper and lower incisors (front teeth). These teeth are never ground
away as they are both rootless and never stop growing; which is just
as well as the wombat often uses them for cutting through
obstructions, much like a beaver! Being marsupials, female wombats
have a pouch that in their case opens backward to prevent dirt and
debris entering while burrowing... Burrows can be up to 20 m long
and more than 2 m below the ground, and have numerous connecting
tunnels and entrances... mostly nocturnal, grazing for between 3 and
8 hours a night, during which time they may travel many kilometers
and visit up to four burrows within their home range to rest or tidy
up the burrow. ...solitary animals, with only one wombat inhabiting
any one burrow... distinctive cube shaped dung... natural enemies
are Tasmanian devils and eagles... 30 days after mating, only one
young is born. The juvenile remains in the pouch for 6 months, after
which it stays with the female up until it is 18 months old... diet
of the wombat is entirely plant material. When feeding, the front
feet of wombats are surprisingly dextrous -- they can pick up
vegetation with one foot and 'hand' it to the mouth! (photo
elsewhere)
[8] Divrei Menachem
Parshat Shoftim describes the setting up of a just system of courts
in every city of Eretz Yisrael, with a Sanhedrin or high court in
"the chosen place" (Yerushalayim). Furthermore, as the commentator
Sforno notes, the Torah lays much emphasis on the righteous conduct
of the nation’s judges because of the powerful influence they exert
on the people.
After discussing various characteristics and responsibilities of the
judges, the text diverges, as it were, by informing us of the
prohibitions of planting a tree near G-d’s altar and of erecting
pillars of stone for worship. Then, we are exhorted not to slaughter
animals that have a blemish or “any bad thing” because, “that is an
abomination of Hashem, your G-d” (cf. Devarim 16:18 – 17:1).
Targum Yonatan renders the term “any bad thing” to include stolen or
extorted animals. In this way, the Targum helps us to understand the
juxtaposition of these varying commands. Perversion of justice, it
appears, manifests itself in the guise of the beautification of holy
places. That is, the leaders emphasize external features over the
intrinsic spiritual values of service to Hashem.
Moreover, this erosion of values fosters bad practices such as
laundered funds being used for sacred purposes – all in the name of
Heaven! It is then just another short step to that described in the
following verse: the proliferation of people, “who serve the gods of
others.” Perhaps we who choose our judges should take note.
Shabbat Shalom, Menachem Persoff
SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel
Sugarman intended to increase the knowledge, interest, and
anticipation of the reader, thereby hastening the realization of our
hopes and prayers for the rebuilding of Jerusalem and the Beit
HaMikdash.
Loose Ends!
I had thought to conclude the "mini-series" on the glorious destiny
predicted by our Nevi'im that awaits Am Yisrael in Eretz Yisrael in
last week's TT. The prophesied Final Redemption, which will
culminate in the complete in gathering of Am Yisrael (including the
ten "lost" tribes) and the restoration of the Divine Presence in a
purified Beit HaMikdash in an expanded Jerusalem, seems to be a
fascinating subject for all of us. Possibly because the contrast
between the brilliant future foretold in the Tanach (as partially
outlined in the "mini-series"), and the dismal state which Am
Yisrael in Eretz Yisrael finds itself presently, is so great, that
reactions (Thank you, one and all) from our readers were inevitable.
Nevertheless, despite the admonishment of the Rambam, "Regarding
these matters …no one knows how it will be until it will be, for
these matters are unclear in the prophets. Even the sages did not
have a tradition regarding these matters and could only attempt to
understand the Pesukim... Therefore there were disagreements" (Hil.
Melachim 12:2), there are still those (and who can really blame
them?) who dote on time- tables and specifics. Since I am not a Navi
nor am I the son of a Navi, I can not supply them. But truth be
told, the temptation to delve into one of the most interesting
questions people ask about the coming Geula was simply irresistible!
To put it elegantly, "Do the 'nations' and governments have a role
to play in the unfolding drama of the Final Redemption of Am Yisrael?"
According to the prophet Yeshiyahu, the answer is an emphatic "yes."
The Navi says, "Thus saith the
Lord G-d, Behold, I will lift up My hand to the nations - Goyim -
and set up My ensign to the peoples - Amim, and they shall bring
your sons in their Chotzen (tucked into the space between their
clothes and body) and your daughters shall be carried upon their
shoulders (ibid. 49:22). Metzudat David comments, "'Behold, I will
lift up My hand' means '(I will) hint to them to bring Yisrael (to
Eretz Yisrael), that is to say, I will enkindle (the desire to do
so) in their hearts. 'Set up My ensign', this is also a hint to the
nations. A double sign was given" (for emphasis - compare Bereishit
41:32). Rashi concurs,"It is a sign to bring the exiles (to Eretz
Yisrael)." The Malbim agrees that G-d's "lifting up His hand" is
indeed a sign to the Goyim to bring the exiles to their land. The
Goyim will only need a "hint". But the Amim, who are on a lower
level than the Goyim, will need some "heavy duty convincing" because
in contradistinction to the more sympathetic Goyim, they will be the
ones who will unleash the wars of Gog and Magog against Am Yisrael
(note Yechezkel 38,39). But they will suffer a catastrophic defeat
when G-d intervenes. Only then, after G-d's awesome display of
power, will the Amim cease their rebellion and begin to do their
share in restoring Am Yisrael to their land. While other
commentaries interpret Chotzen as noted above, the Malbim construes
the Pasuk differently, "...they will bring your sons in sedan chairs
- the kind of chairs used to transport nobility - and your
daughters, who might be afraid to sit in such a chair, will be
carried on their shoulders to their land, to Eretz Yisrael".
Dozens of celebrated Nevu'ot
scattered through Tanach indicate that in the End of Days there will
be an enormous groundswell of pro-Jewish sentiment throughout the
world. "And it shall come to pass in the end of days that the
mountain of the House of the Lord shall be established as the chief
of the mountains, And shall be exalted above the hills; and all
nations shall flow unto it… (Yeshayahu 2:3). This groundswell,
though starting at the grassroots, will percolate through all strata
of world society until eventually its influence will be readily
discernable even at the very highest levels of government. The Navi
continues, "And kings shall be your foster-fathers - Omnyich - and
their queens your nursing mothers… for they shall not be ashamed,
that wait for Me (ibid. 49:23). Metzudat Tzion elucidates: "Foster-
father, Oman, is someone who raises a child. An example is '…carry
them (Bnei Yisrael) in your bosom as an Oman carries a suckling…
(Bamidbar11:12). The Malbim adds, "This metaphor… paints a picture
depicting the kings and queens of the earth guarding you when you
are still young (and defenseless) and standing by you until you are
grown (and able to protect yourself)." In the days of Shivat Tzion,
the benevolent Persian King Cyrus returned to the Judean exiles the
sacred gold and silver vessels looted from Bayit Rishon which he
"inherited" from the defeated Babylonians. The present day State of
Israel over the years has been the recipient of billions of dollars
in foreign aid. But these gifts are only an adumbration of what will
come to pass in the End of Days. All the nations of the world and
their leaders will seek to help Am Yisrael in Eretz Yisrael in any
way they can. They will languish for the opportunity to send their
offerings to the restored Beit HaMikdash. And their Korbanot will be
readily accepted! (Yeshayahu 56:7) Bimheira Beyameinu, Amein!
Yes, Rabbinic Dialectics!
TT article, A Tale of Two Kohanim!
(July 16-17, '04) featured a discussion that focused on the Asham
Metzora (Guilt Offering of the "leper"). Unlike all other Korbanot,
two Kohanim received its blood after slaughter and not one, One
Kohein received the blood in a Mikdash vessel in the normal manner
and the other Kohein received the blood in his palm. One of our TT
readers wanted to know the source of this unique Halacha. My
analysis of the relevant Gemara, based on the first Mishna of the
5th chapter of Zevachim "Eizehu Mekoman" (ibid. 47b), formed the
basis of my reply. But my use of the term "rabbinic dialectics"
aroused the ire of TT reader M from Ra'anana because of its
allegedly "communist connotations".
With all due respect,
"dialectics" is a perfectly good word. Dialectics is a Greek word
that was originally used to describe the Socratic method, "according
to which argument and reasoning took the form of a dialogue." My
dictionary defines dialectic as "the art or practice of examining
opinions or ideas logically, often by the method of question and
answer." Popularized by the German philosopher Hegel (and Marx),
dialectic begins with a thesis that is presumed to be true until a
flaw is found. At that point, the merits of an opposing point of
view become apparent. This contrary opinion is the antithesis. Faced
with the two incomparable hypotheses, a third view, enriched with
insights derived from both the thesis and the antithesis, can be
considered and accepted. This ameliorated third stage is called the
synthesis which in turn becomes the new thesis. Is this not an
excellent description of the "Shakla VeTarya" - the Talmudic give
and take - that we see before us on every page of Gemara? And
remember, the Gemara was edited some 1500 years before Hegel and
Marx were born.
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
We spend a lot of time in this column on polishing Torah reading.
The hope is that some of that polishing rubs off for our davening as
well. But this week, let's look directly at some davening points.
There are several common examples that come to mind, of passages
that begin with a word that is followed by a comma - meaning that
one is supposed to pause before continuing. These commas are often
ignored; no pause is taken, and the result is a distortion or
confusion for the meaning of the words.
The morning bracha for spiritual well-being begins with ELOKAI, my
G-d. We are speaking to G-d and saying, My G-d: (pause) the soul
that You gave me... Remember to pause between ELOKAI and N'SHAMA.
(If this is obvious to you and already part of the way you daven,
just know that some people might not have noticed this.)
So too at the end of the Amida. ELOKAI (pause) N'TZOR L'SHONI... My
G-d (pause), please hold my tongue from evil...
Similarly, at the beginning of the Amida, we say the pasuk from
T'hilim (51:17) - HaShem (comma, pause) open my lips...
One more, but different. With the first of Elul, we began saying
Psalm 27 twice a day. The first word, L'DAVID, stands on its own. It
is the short way of saying that this chapter of T'hilim is a Psalm
of David. So we don't say L'David HaShem Ori V'Yish'i in one
continuous burst, but rather L'David. Period, comma, colon. Your
choice. Then the statement that G-d is my Light and Salvation.
HaShem Ori V'Yish'i.
These are four examples of a pause helping us better understand what
we are saying. It is quite common for people to ignore commas when
davening. The result is a mumble of words which don't let themselves
be understood. You should also be aware of the fact that some
Siddurim (especially older ones) have commas in the wrong place,
that not only don't help our davening but can confuse the correct
reading. So beware. And get a good Siddur. a
Parsha Pix
Upper-left are the symbols of SHO-F’TIM (gavel) and SHO-T’RIM
(sheriff’s star).
Negation circle over the planting of a sappling = prohibition of
planting trees in the Mikdash or Mizbei’ach area.
Tilted scales = perversion of justice - a recurring theme in the
sedra.
Crown is for the mitzva of appointing a king.
He must write a special Torah (quill & parchment).
He may not own an excessive number of horses (3 chess knights is too
many).
Gift-wrapped present represents MATANOT, the gifts to a kohein,
specific ally the parts of an slaughtered animal .
Negation of veering to the right or left.
Times 2 because all are commanded, and the king is additionally
commanded.
Rabbit in hat stands for magic (but is not the same kind that the
Torah forbids - That's why it is not in a negation circle.)
Ax handle detached from head - classic SHOGEG situation.
Bulldozer (earthmover, as it is called today) (below gavel and above
crown) is to prepare the roads to IR MIKLAT for better access to the
cities of refuge.
Bottom, from left. Three military deferments: Building new house,
engagement to marry, and vineyard.
Lower-right is KI HA’ADAM EITZ HASADEH, for man is like the tree of
the field.
The Home Sweet Home picture with the pyramids is negated because we
are not supposed to return to Egypt to live.
There is an eye with the letter I in it, which is a play on AYIN
B'AYIN.
The dice are double-4, which is for the 4 double words in the
haftara - check them out.
That leaves 3 unexplained items as PixTTriddles.
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. 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 (R'EI) TTriddles:
[1] Change of one vowel changes the halachic status of classmates
[2] According to Moshe in Va'etchanan, it wasn't done
[3] 51129029974045
[4] Can a giraffe carry a tune?
[5] This time, at least, it is partnered with what seems to fit, but
still with a significant diff.
[6] plus 4 elements from the ParshaPixPuzzle
And the envelope, please...
[1] The ram and the deer are classmates in that they both belong to
the class of mammals. The ram is AYIL and the deer is AYAL, spelled
the same way in Hebrew, with only the vowel under the YUD being
different. The ram is a B'HEIMA T'HORA, a kosher domesticated farm
animal. A deer is a CHAYA T'HORA, a kosher "wild" animal. There are
halachic differences between the two types of mammals, e.g. KISUI
DAM (covering the blood of Sh'chita) is required for an AYAL but not
for an AYIL.
[2] In Va'etchanan, Moshe reminded us that we did not see an image
of G-d when He spoke to us from the fire at Sinai. We didn't R'EI
ANOCHI.
[3] 51129029974045 - 5 is for the 5th book - D'varim. 11:29 is the
perek and pasuk that tell us that the BRACHA will be on HAR G'RIZIM.
(02) 997- 4045 is the phone number for HAR BRACHA.
[4] The answer is, "we suppose so", because the ZEMER is identified
as the giraffe, and ZEMER is a melodious word.
[5] This is a more serious TTriddle than most. No plays-on-words, no
trick answers, no misdirection. LO T'VASHEIL G'DI BACHALEIV IMO,
thou shalt not cook a G'DI in its mother's milk, appears three times
in the Torah. In Mishpatim and Ki Tisa, where it teaches us the
prohibitions of cooking meat in milk and of eating meat-in-milkmixtures,
the command shares a pasuk with the command to bring BIKURIM to the
Beit HaMikdash. It is not well-understood what Bikurim and Basar
b'Chalav are doing in the same pasuk. In R'ei, it is partnered with
another forbidden food, viz. N'VEILA. These two mitzvot seem to fit
together better than the pairs from Sh'mot.Yet there is a
significant difference: One is permitted to derive benefit (other
than eating) from N'VEILA (meat of an animal that died other than by
Sh'chita). This third occurrence of LO T'VASHEIL comes to teach us
that Basar b'Chalav is ASUR B'HANA'A.
[6] There are the letters CI. They stand for R'EI (see), ANOCHI (I).
The number 101 in Roman numerals is CI, so we'll keep these two
together.
[7] The bird watcher is for the positive mitzva to check that a bird
is kosher.
[8] Letters A, B, O are missing. No blood.
This week's TTriddles:
[1] If we counted 3 or 180 instead of 50, we would have this
[2] Eliezer, a person who intentionally does not bring KP, Moshe
Rabeinu, a Zakein Mamrei, a poor borrower
[3] Any Olim from the States this week?
[4] And stirs the sea - in addition to what?
[5] Yitzchak Avinu, Yiftach, the wise one, the Chafetz Chayim... and
whom?
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Kinar MEHADRIN, valid August 20-21, 27-28
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Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 3-10 Elul (Aug
20-27)
Friday
9:00am: (men & women) - Overview of Pirkei Avot with Rabbi Chaim
Eisen
"Early Shabbat Minyan" Sho'f'tim: 5:40pm, Mincha 15 mins. before
Plag; Kabbalat Shabbat after Plag • Ki Teitzei 5:33; Ki Tavo 5:25
Shabbat Day
Shabbat Afternoon Shiur, 5:00pm, Mincha at 6:00pm, minyan permitting
(times remain until RH), Pirkei Avot with Rabbi Binyamin Wolff
Motza”Sh
Motza'ei Shabbat Sho-f'tim, August 21st, 9:30pm: Start your week
with Mitzvot, shiur by Phil Chernofsky
SUN-Thu in the Ganchrow Beis Medrash (first floor)
10:00am Now studying: SUKKA and the FOUR MINIM 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
4:00pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
Sunday
N'SHEI LIBRARY - 10:30-12:45
9:30am(women) Mystical Insights into the Months of the Year with
Golda Warhaftig
Tonia Frohwein's shiur will resume on September 5th IY"H
Note that Shprintzee Herskovits will be giving her shiur at 10:30am
for the rest of August
10:30am: (men & women) Parshat HaShavua with Shprintzee Herskovits
Sunday, 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? The
Slide to Decadence... with Some Bright Spots by Rabbi Chaim Eisen
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 with Rabbi Zev Leff
Monday from 10-12: Judaica, posters, pictures, T-shirts, siddurim
for kids
Dr. Henry Goldblum will resume IY"H September 6th
11:36am (women) Elul - Ani l'Dodi v'Dodi Li with Aviva Nissim
Monday, August 23rd, 11:36am: Latest insights with a view from the
Twin Towers with Dr. Mori Bank, co-author of “Even in the Darkest
moments”
Fit Forever: Look & Feel your Best! Exercise class for women of all
ages at the Israel Center Gentle exercises to improve your
flexibility, circulation, posture, etc. Breathing and relaxation
skills to use every day. Satisfaction guaranteed! Mondays,
11:35-12:45pm , Call Sura Faecher, 9932524
Video and Lunch: Monday, August 23rd, 12:30pm, in the Library
(free): Conveying what happens here: A Jewish Journalist’s Challenge
by Ms. Judy Lash Balint
Monday and Wednesday: 3:00-5:00pm: Women's Beit Midrash, Acquire
study skills and knowledge crucial to your life as a Jew - join us!
Guided Chavruta study with Pearl Borow, Shilu'ach HaKen, an Enigma -
Phil Chernofsky
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) &
Mindy Aber Barad (643-5276) - Please note: Starting Sun. August
29th, this workshop moves to Sundays at 5:20pm
Monday, August 23rd, 8:00pm: The Mt. Everest of Mitzvot: Parshat Ki
Teitzei, Shiur (new material) by Phil Chernofsky
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with
Eli Yosef
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the
OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717,
Biweekly, Monday night meetings will resume on Monday, August 23rd
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
Rabbi Adler and Rabbi Gold will resume next week IY"H, See UPCOMINGS
for details of the Pre-Yamim Nora'im Seminar
9:00am& 9:55am: Exploring "Guarding Our Tongue" with Dr. Hayim
Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: (in Hebrew) The Mitzva of SH'MA •with Dr. Hayim Abramson
11:45am (women) Review of the weekly Farbrengens of the Lubavitcher
Rebbe with Raizel Zisk
Tuesdays, 12:00-1:30pm: Writing in the Light of the Chagim, Creative
inner preparation for the Holy Days, Facilitated by Mrs. Esther
Sutton freelance author, certified counselor, for women only
Tuesday, August 24th, 12:30pm, in the Library (free): The Seven
Haftarot of Nechama by Mrs. Pearl Borow
Tuesday, August 24th, eve of 8 Elul, 8:00pm: Elul: From War on the
Yetzer HaRa to Peace with G-d, 2 approaches to T'shuva - both from
the Rambam, Rabbi Yaakov Moshe Poupko
Wednesday
Rabbi Gordon and Rabbi Gold will resume IY"H next week, as part of
the pre-Yamim Nora'im Seminar - see UPCOMINGS
Wednesday, August 25th, 11:45am (men & women) Quickie Chesed
Projects with Jackie Lowenstein, Chana Abramson will resume IY"H
after her maternity break, B'SH'AH TOVA, Meanwhile, enjoy different
and varied classes and workshops with her talented mother
Lunch and Video: Wednesday, August 25th, 12:30pm, in the Library
(free), You only Live twice: The Jewish View of Reincarnation with
Rabbi Stewart Weiss
3:00pm (men & women) Women in Tanach with Pearl Borow
3-5pm: Women's Beit Midrash: Acquire study skills and knowledge
crucial to your life as a Jew - join us! Guided Chavruta study with
Pearl Borow
7:30pm: (men & women) Jewish Philosophy: Rambam's Guide for the
Perplexed - Now studying: Delving into the Sacrificial Service
WED 8-10pm: Aliya Counseling with Miriam Bass
Root & Branch Association (in cooperation with the Jewish Values
Education Institute of the Israel Center)
Wednesday, August 25th • 17:00-21:00
17:00 "Redeeming Rachel's Tomb" by Evelyn Haies, President, Rachel's
Children Reclamation Foundation, Author, "The Twelfth Plague"
18:30: "P.O.W. - Account of a 19 Year Old U.S. Jewish Soldier Taken
Prisoner by the Nazis during W.W. II" by Harry First, Esq.
20:00: "Daughters of the American Revolution:Jewish Women in
America, 1654 to the Present" by the Hon. Lee B. First Former
Supervising Judge, Workers' Compensation Board, NYS; Former
President, Metropolitan (New York) Womens' Bar Association; Author,
"Justice is Blonde: The Unorthodox Story of an Orthodox Woman"
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
• any or all lectures
Thursday
10:30am: Shiur while you fold with Phil Chernofsky
THU: Dvar Torah by Menachem Persoff
Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A,
and...with Phil (Some time
IY”H, sometimes B”N)
Thursday, August 26th, eve of 10 Elul, 8:00pm: Har Grizim and Har
Eival: Insights into Possessing Eretz Yisrael: Rabbi Chaim Brovender
Rosh HaYeshiva, Yeshivat Hamivtar; Pres. of Atid, In memory of Danny
Frei s"hv on his 9th yahrzeit
8:00pm: Legends from the Gemara by Reb Yosef Schreiber
Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Upcoming at the Israel Center
Shabbat Parshat Ki Teitzi, August 28th, 5:00pm: Rabbi Yaakov Moshe
Poupko: End of the Year and the End of Days
Motza"Sh Parshat Ki Teitzei: August 28th, 9:30pm, Rabbi Ephraim
Sprecher: Are we G-d's Twin?
Take this Elul-opportunity to check your garments for Shaatnez:
Men's or women's clothing with wool, linen, "other fibers" (OF), or
linen-like finishes, and men's suits and jackets EVEN if they are
not made with wool or linen. Bring them to Dr. Shaatnez (Rabbi
Yaakov Gurwitz) at the Israel Center on Sunday, August 29th,
6:00-10:00pm. Shiur by Rabbi Gurwitz at 8:00pm(Call him for further
details and fees - 537-3123)
Yomim Nora'im Seminar TUE, Aug. 31, Sep. 7, 14, 21
9:00am: Rabbi Aharon Adler • The Machzor: A great contribution to
the spirit of the Yomim Nora'im (bring a machzor)
10:15am: Rabbi Sholom Gold • Parshat HaShavua as it relates to the
Yomim Nora'im
WED, Sep. 1, 8, 22 - Rabbi Macy Gordon on the Laws and Customs of
the Yomim Noraim (9:00am) and at 10:30am...
(Sep. 1): Rabbi Stewart Weiss • The Akeida - Man's Partnership with
G-d
(Sep. 8): Rabbi Yosef Wolicki • Dealing with Guilt
(Sep. 22): Rabbi Stewart Weiss • Unesaneh Tokef: - Are we Powerful
or Powerless?
Inviting Victims of Terror Attacks who are still suffering from
trauma, either physical or emotional, to finally find relief with
Eliezer Spetter, Over 30 yrs. experience in counseling, licensed
AMT, EFT, TAT EmoTrance Trainer TUE, Aug. 31, 8:00pm
Helen Newman a"h Memorial Lecture: Please join us in an
unforgettable Virtual, Historical Tour of Hevron from Avraham Avinu
to the present with Gershon Bar Kochba, Jewish & Military historian,
Thursday, Sep. 2, 7:45pm, Sponsored by Cyril Newman, Judith
Berger,Zale Newman, Chaviva Braun and families
Some details of the second annual Health Day Beit Tovei Ha'ir in
conjunction with the Jerusalem Municipality, SUN Sep. 5 •
10:00-14:00at the Israel Center, Medical check ups by professional
nurses of the public dept. J'lem Municipality: Blood pressure, Sugar
Level, Gastro prevention of Tumors, Weight, hearing...Eye Tests with
Dr. Mazover and the professional mobile station of Shaare Zedek
Hospital, Glaucoma, cataract tests, Alternative Medicine by the
“Insitute Shalem” - Reflexology, Shiatzu...
Health Lectures - 10:00, 11:00, 12:00, 13:00
The Physician, Genetic & Social Responsibility, Prof. Alan Rubinow,
M.D.Chief, Dept. Rheumatology, Hadassah Ein Karem
High Blood Pressure, Metabolic Syndrome, Diabetes, Dr. Henry R.
Hashkes M.D.Specialist in Clinical Hypertension Designated by the
American Society of Hypertension
Current Management of Stroke, Dr. Auri Spigelman, M.D., M.P.H. FACS,
Associate Vascular Surgeon, Shaare Zedek
Eye Problems associated with Diabetes & Glaucoma, Dr. Morton
Seelenfreund, M.D.Senior Ophthalmologist, Shaare Zedek
FREE ENTRANCE Call 531-84 91 (Michal)
She'arim, College of Jewish Studies for Women: Make this year's High
Holidays more powerful than ever! Join us at the Israel Center on
Sunday, September 12th for a special Yom Iyun on the Machzor, Come
hear leading lecturers: Rabbi Zev Leff, Reb. Holly Pavlov and others
to prepare yourself spiritually for Rosh Hashana and Yom Kippur,
Optional lunch served, Join us at She'arim for our Elul session
Sept. 1-23 - full or part time! tel: (02) 651-4240email: shearim@shearim.com
Support Group for Step-Mothers (possible separate group for
step-fathers) to take place at the Israel center, Facilitated by
Devorah Saslow Weinberger, Supervised by Dr. Michael Tobin, Call
(02) 651-9216 for details
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
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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