TT #615 -
April 23-24, '04, 3 Iyar 5764
This Shabbat is the 211th day (of 355); the 31st Shabbat (of 51) of
...V'HIZRATEM ET B'NEI YISRAEL M'T'MATATAM
... And you shall caution the Jewish People concerning their
We read/learn the second perek of Pirkei Avot this Shabbat
Correct for TT #615
Candle lighting - (Tazri'a-M'tzora) 6:39pm (earliest -plag - 5:52)
Havdala - 7:53pm
Rabbeinu Tam Havdala - 8:31
Ranges are THU-THU 1-8 Iyar (Apr.22-29)
Earliest Shacharit - 5:10-5:02am
Sunrise - 6:03-5:55am
Sof Z'man Kri'at Sh'ma - 9:20-9:15am (8:32-8:26am)
Sof Z'man T'fila - 10:25-10:22am (9:53-9:49am)
Chatzot (halachic noon) - 12:37½-12:36½pm
Mincha Gedola (earliest Mincha) - 1:11-1:11pm
Plag Mincha - 5:51-5:54pm
Sunset - 7:18-7:23pm (7:13-7:18pm)
Candle Lighting and Havdala for other cities (time in bracket is
earliest candle lighting
candles city havdala
6:55pm (5:53) Raanana 7:55pm
6:54pm (5:52) Beit Shemesh 7:54pm
6:56pm (5:54) Netanya 7:56pm
6:55pm (5:53) Rehovot 7:55pm
6:36pm (5:53) Petach Tikva 7:55pm
6:54pm (5:53) Modi'in area 7:53pm
6:54pm (5:53) Be'er Sheva 7:54pm
6:53pm (5:51) Gush Etzion 7:53pm
6:54pm (5:52) Ginot Shomron 7:54pm
6:39pm (5:51) Maale Adumim 7:53pm
6:49pm (5:52) Tzfat 7:54pm
6:54pm (5:52) K4 & Hevron 7:53pm
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
done from some parts of J’lem), it would
set about 5 minutes later than someone watching from sea level, or
seeing the sun set beyond mountains that are approx. the same height
as Jerusalem is. Since the sunset on the same plane is 5 minutes
earlier, and for Shabbat purposes is the sunset we would have to
consider because of the strictness of
Shabbat, then J’lem candlelighting time is really only 35 minutes
before “the other” sunset.
All other places at some height above sea level have similar
Tzfat lights candles 30 minutes
before sunset. Official candle lighting for Petach Tikva is 40
minutes before sunset, just like Jerusalem. Not everybody holds by
Some communities calculate
Shabbat out at 33 minutes after sunset. Some use the angle of the
sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t
rely on it exclusively. Cross-check times with calendars and charts.
Please report discrepancies to us, so that we can improve our time
Also realize that Sfardim and Ashkenazim often has differences in
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since
the eastern horizon (where the sun rises) consists of the Hills of
Moav across the Jordan River, which are approx. at the same
elevation as Jerusalem
Sunset, on the other hand, is
given for an elevation of 825m and, in parentheses, as if at sea
level. There are different opinions as to which sunset time should
be used for halachic purposes. We present both times.
The deadlines for the SH'MA and
the Shacharit Amida can be calculated in two ways. Either
considering the day to be from sunrise to sunset or from dawn to
stars out. The first way of reckoning is known as the opinion of the
GR"A, and is the first time given in each case. The second method is
known as the Magen Avraham, and
Aside from candle lighting and
havdala, the times are presented as a range, from the current
Thursday of the issue of Torah Tidbits until the coming Thursday, a
span of 8 days. Days between the two Thursdays can be determined by
interpolation (which means: a method by which to estimate a value of
between two known values-this is
age might remember from high school trigonometry and logarithms, but
younger people who went to school during the calculator era might
not be familiar with).
It is usually wise to "pad" the
times with a minute or two in the "play it safe" direction. E.g.
Plag Mincha. Better to finish Mincha a minute or two before the
given time. But, better to not light candles until a minute or two
after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and
conceptual aspects of the Jewish Calendar, thereby better fulfilling
the mitzva of HaChodesh HaZeh Lachem...
The molad of Iyar was Monday night, 10:15pm Israel Summer time. This
means that the earliest (and best) opportunity for Kiddush L'vana
would be 3 full days later (we're talking Minhag Yerushalayim,
a.k.a. the GR"A's shita), which is Thursday night (APR 22) at
10:15pm. Problem is that by 10:15 the moon will have set. Therefore,
the following night would be prime for K.L. Except that the
following night is Leil Shabbat, when we don't say K.L. unless it's
the last op. Motza'ei Shabbat it is! And that's nice, because
Motza"Sh is the special time to say K.L.
Interesting note: The actual molad was Monday at 4:21pm. Which means
that on Thursday night the moon will actually be 3 full days old.
Nonetheless, we do not go by the reality, rather by our calc.
The Three Cousins
Once there were three cousins, roughly the same age. They were
playing in the street one fine spring day when a car went out of
control and crashed into the three of them. They were alive, but
each was seriously injured, and there was serious concern for their
lives. Each was rushed to the hospital, each operated on, and after
a long period of recovery, they were released from the hospital to
return to their homes.
None of the cousins were yet
completely well and healthy. Each had complications that would take
time to be dealt with. Each would need further operations, but at
least, at this point, each was saved from death's door and each was
able to function, albeit with limitations.
Although the cousins had similar
experiences and were at a similar level of physical health, they had
different attitudes to their current status.
One was thrilled to be out of the
hospital, walking on his own, and mistakenly felt and behaved as if
everything was fine with him. Which it wasn't. There was damage to
some internal organs that still needed repair, and which greatly
worried his parents and doctors. But this cousin just partied and
behaved as if everything was okay.
Another one of the cousins didn't
feel that there was anything to be happy about or thankful for,
because everything wasn't yet perfect. He didn't/ wouldn't/couldn't
thank his doctors or parents or even G-d for the amazing progress he
had made, because there were still serious problems to deal with.
The third cousin was both
thankful to his doctors for their efforts, to his parents for their
untiring devotion and concern, to G-d for the miracles that had
brought him to this point. He was also very mindful of the long way
he still had to go to become completely well, and he prayed
fervently for a Refu'a Sh'leima. He also worked hard with his
doctors and PT towards that goal.
Taz M'tzo T&M
of 54 sedras in Torah 27th 28th -
of 10 Sedras in Vayikra 4th 5th -
lines 128 159 287
rank 48th 40th -
Parshiyot 9 7 16
P’tuchot 5 4 9
S’tumot 4 3 7
P’sukim 67 90 157
rank (Torah/Vayikra) 48/8 42/5 -
Words 1010 1274 2284
rank (Torah/Vayikra) 48/8 39/4 -
Letters 3667 4697 8364
rank (Torah/Vayikra) 48/8 39/4 -
Mitzvot (pos/prohib) 7+2 11+0 18+2
Tazri'a is very small; only 6 sedras are shorter
M'tzora has longer p'sukim than average
Tazri'a & M'tzora are combined in 12-month yearsand read separately
in 13-month years
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch
AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV
(prohibition). X:Y is the perek and pasuk from which the mitzva
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or
s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the
parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 13+12+6=31 p'sukim - 12:1-13:23
[P> 12:1 (8)] Perek 12, the shortest in the Torah with 8 p'sukim,
deals with "birth". A woman becomes "ritually unclean" following a
(normal) birth - one week for a boy - and on the 8th day the boy is
circumcised - and two weeks for a girl. This period of TUM'A is
followed by a special "waiting time" of 33 or 66 days for boy or
girl respectively, after which the mother is to bring the korbanot
of a YOLEDET. The whole issue of the "ritual impurity of a woman
having given birth" constitutes a mitzva [166,A100 12:2], as does
the bringing of the sacrifices  [168,A76 12:6]. This portion of
the Torah is also the source of the general prohibition of eating
"sacred meat" while in a state of "ritual impurity" [167,L129 12:4].
TAHARA & TUM'A To oversimplify:
one aspect of the rules of ritual purity and impurity for a Yoledet
(a woman who have given birth) is to show the sharp contrast between
life and death. This can be seen in the Tum'a of a dead body, in the
laws of Nidah, the rules of pregnancy, as well as the Yoledet. A
woman's period signifies that life has not begun within her - there
is TUM'A. A pregnant woman has life developing within her - TA'HARA.
When that life emerges into the world, she is no longer carrying
that extra life - TUM'A.
Another aspect of the procedures
for the new mother is geared to help her recoup her physical,
psychological and emotional identity and well-being.
[P> 13:1 (8)] After the parsha of BIRTH, the Torah moves on to the
topic of NEGA'IM (various skin afflictions). The rest of Tazria and
most of Metzora deal with this topic.
A person with an affliction that
MIGHT be Tzora'at (in one of its many forms) is to be examined by a
kohen (expert in the laws and identification of N'GA'IM, with a
degree, perhaps, in dermatology as well). Under certain
circumstances, the kohen might declare the afflicted individual a
METZORA rendering him immediately ritually unclean. Or, a kohen
might order a one week quaran- tine with an additional examination
to determine the status of the individual, to take place on the
seventh day of said quarantine. That second inspection can result in
the person being declared "clean", or "Tamei", or an additional week
of quarantine can be ordered.
[P> 13:9 (9)] A kohen must
examine a case of suspected Tzora'at. He looks for changes in
coloration of skin and hair, raised or sunken appearance of the
blemished area, increase, decrease or no change in size, and other
signs. Sometimes he declares immediate Tzora'at. Sometimes "ritual
purity" is declared immediately, in which case a trip to the
pharmacy for a salve might be the best thing. And sometimes a
quarantine period is declared.
The expertise of a kohen in the
area of Nega'im is both an art and a science. And more. Dozens of
shades of white and other colors must be distinguish- able to the
inspecting kohen. An error in perception of a white like the shell
of an egg as opposed to the color of the thin membrane under the
shell can make the difference between declaring the examinee Tahor
or Tamei. Only certain times of the day are permitted for examining
a NEGA, because of the different effects of light and shadow.
The laws of Nega'im are
unbelievably difficult and complex. In addition to everything else,
the kohen had to know the psychology of the cases and be sensitive
to the personal situations of the afflicted. One example is that a
new bride or groom is not examined by the kohen, so they cannot be
declared TAMEI. That could spoil their moods.
A look at some of the Mishnayot
in TAHAROT, even without going in depth, can give one an
appreciation of what is involved in this topic. Once again, learning
comes to the rescue and allows us to get "involved" in mitzvot even
when they aren't active.
[P> 13:18 (6)] The Torah presents
further details on what the kohen looks for when inspecting boils
and similar afflictions on the skin. The elborate checking and time
delays from inspection to inspection serve to give the afflicted
person ample time for introspection. A NEGA on the outside mirrors a
character blemish or a religious shortcoming on the inside. While
the kohen examines the external, the Metzora does a thorough job of
seeing his own inner being.
Why all the detail? Why are there so many different types of NEGA'IM?
Perhaps it is because WE are all different. So many different types
of people. So many different tempera- ments. So many different sins.
And so many different personal reactions to our individual
situations. We need to feel this individuality. It helps us be
responsible for our own deeds. One imagines that the kohen-examiner
played the role of counselor too. Maybe sensing a disturbed soul
that needs TIPUL along with the NEGA.
Levi - Second Aliya - 5+11=16 p'sukim - 13:24-39
[S> 13:24 (5)] This portion discusses burns on the skin and
different colorations within the affected area. Keep in mind that a
blemish of any sort is NOT Tzora'at unless declared so by a kohen.
It could look like Tzora'at, but it isn't unless declared "Tamei" by
a kohen. In fact, two people can have identical signs and one can be
declared a Metzora, the other not so. And the treatment of each case
is completely different as a result.
[P> 13:29 (9)] This next portion
deals with yet another type or two of N'GA'IM - sores on the head,
neck, or face, and blotches on the skin. As was mentioned before, we
are dealing here with a complex issue of a bridge between the
physical and the spiritual. Or, to put it differently, of physical
manifestations of spiritual problems.
To help understand this idea
better, think of the following analogy: There are physical
afflictions and psycho- logical problems that people can suffer.
Sometimes, each type is treated independently. But sometimes, a
trained professional in the field will see the physical problems as
manifestations of the psychological problems. And sometimes, vice
versa. In those cases, it is very important for the professional to
decide what gets treated and what will improve when the other does,
even without special attention.
This was only an analogy, but
this is one of the lessons, of Torat HaMetzora, the laws of N'GA'IM.
The laws regard- ing the state of ritual impurity result- ing from
Tzora'at constitute a positive commandment [169,A101 13:29]. In
other words, we would be doing the wrong thing to ignore these laws
and details. There is a specific prohibition of cutting the hair of
a Tzora'at area on the body [170,L307 13:33]. Among other reasons,
this would remove an important indicator for the inspecting kohen
(and more importantly, perhaps, for the afflicted individual.)
Let's run with the analogy. If a
doctor feels that a rash on a patient who came to him might be the
result of stress and tension in the workplace, then it would serve
no purpose to merely treat the rash. In fact, the rash might clear
up after some stress-reduction measures without any treatment of the
specific rash. In the case of N'GA'IM, it would be prohibited to
treat the NEGA with physical means. Welts, burns, blemishes, boils,
etc. might go away after T'shuva and the Tzara'at procedures. How
can a korban heal an affliction? How can T'shuva heal it? Same
question as, How can psychological counseling cure asthma. But it
can (sometimes) and so can all of the "remedies" in this week's
sedra. Mind, body, soul - they are all connected and interrelated.
[S> 13:38 (2)] In this small
parsha, the Torah gives an example of a rash of white spots
errupting on the body. In this case, a rash is a rash. TAHOR.
Shlishi - Third Aliya - 15 p'sukim - 13:40-54
[S> 13:40 (7)] Certain cases of baldness are discussed in the first
part of this portion. Usually, baldness is just baldness. But
occasionally, the skin that is exposed when the hair falls out is
blemished in specific ways which might mean Tzora'at. A person who
has Tzora'at, tears his clothes, lets his hair hang loose, and must
announce in public that he is TAMEI. The proper conduct of the
Metzora is a mitzva [171,A112 13:45].
[S> 13:47 (13)] The rest of this
Aliya deals with infection of Tzora'at on garments. Wool, linen, and
leather are the materials that are subject to Tzora'at HaBeged. The
laws of infected garments also constitute one of the 613 mitzvot
R'vi'i - Fourth Aliya - 5+12+8=25 p'sukim - 13:55-14:20
The fourth Aliya is always the bridge Aliya between the two combine
The topic of "afflictions of
garments" continues into this Aliya, for the duration of the Tazri'a
part of the double reading. The fact that there is such a thing as
an affliction of a garment tells us something. We are dealing with
different ways that G-d communicates his "displeasure" with us, as
individuals. Today, we might say, His communication is more subtle -
but we must see it... and react appropriately.
[P> 14:1 (20)] The afflictions
pre- sented in Tazria are immediately dealt with by the procedures
described in M'Tzora.
The main theme of M'tzora is the
"ritual purification" of the one afflicted with Tzora'at, and
certain other conditions that render a person TAMEI. These
procedures constitute a positive mitzva [173,A110 14:2]. Two birds
are to be taken, a ceremony is performed with them, one bird is
offered as a sacrifice, and the other is set free. The person
immerses in a mikve, he cleans his garments, and he shaves all the
hair on his body [174,A111 14:9]. The rules of ritual immersion in
general, come from this context [175,A109 14:9].
The purification process is
completed after bringing various korbanot, following a seven day
period and the other procedures, as mentioned above [176, A77
SDT Notice how the M'tzora is
isolated from others during the time he is ritually unclean. That
gives him time to examine himself, his deeds, his thoughts. But as
part of the process of purification, as part of the process of
having a second chance in the world, he is ministered to by a kohen
who becomes the first contact in his renewal procedure. There is a
significant psychological factor in the topic of N'GA'IM.
Chamishi - Fifth Aliya - 12 p'sukim - 14:21-32
[P> 14:21 (12)] A person who cannot afford the animals for the
sacrifices, is to bring one sheep and two birds as his offering. The
Torah describes the rituals involved in these offerings.
It is not important how much the
sacrifice is worth on a dollars and cents basis (shekels and agorot),
but what is relative to the means of the atoner.
Thus ends the section of the Torah dealing with afflictions to the
individual. ZOT TORAT... this is the body of law of one afflicted
who cannot afford the full set of korbanot.
Shishi - Sixth Aliya - 21+19=40 p'sukim - 14:33-15:15
[P> 14:33 (25)] The Torah next discusses Tzora'at that can afflict a
person's house. This can only be in the Land of Israel, in a house
made of specific materials, and under specific conditions [177, A103
14:35]. Once again, it is the kohen who makes the determination as
to whether Tzora'at does exist, or a professional house painter
should be consulted. In the case of a "house plague", there are
procedures to be followed and purification processes, including
korbanot to be brought.
SDT Not only does a person's body
contain elements of spirituality, but even him home - specifically
in Eretz Yisrael. Although we do not "practice" this whole topic
today, the lessons of the bridge and connection between the physical
world and the spiritual one should not be overlooked. A person whose
home is a meeting place for Torah scholars, a launching pad for acts
of charity and kindness, a training ground for a new generation of
sensitive, feeling, enthusiastic Jews, such a home cannot be
infected by spiritual plague. A home devoid of spirituality is a
prime target for Nig'ei HaBayit. In this case, it is not the
anti-rust and anti-mold paint that makes the difference. It is the
values that a Jew lives by and their effect on the next generation.
This parsha concludes with a
summary of the different types of NEGA'IM.
We also find a curiosity among
these p'sukim - specifically, two consecutive p'sukim of three words
each. There are only about 12 or 13 three-word p'sukim in the Torah
altogether. Having two of thoses in a row is unique.
[P> 15:1 (15)] Next the Torah
speaks of the status of a man with an "unnatural discharge"
(probably a form of venereal disease). In such cases, the Torah view
matters as a combination of physical symptoms with spiritual causes
- in the case of "Zav" and "Zava", most probably attributable to
sexual misconduct. The one afflicted is himself "Tamei" as well as
causing other people and objects to become "ritually impure" through
contact, both direct and indirect [178,A104 15:2]. The one
afflicted, must bring special korbanot after a purification process
Sh'vi'i - Seventh Aliya - 13+5=18 p'sukim - 15:16-33
[S> 15:16 (3)] There is also a "ritual impurity" (of a lesser
degrfsee - one-day type) in cases of normal seminal emissions
A menstruating woman is "ritually
unclean". This is counted as a positive mitzva [181,A99 15:19]; the
prohibi- tion "other side of the coin" to this mitzva is in the next
[P> 15:19 (6)] A woman with an
unnatural discharge has a specific set of rules. In the case of a
Zava, there are differences in her status depending upon how many
sightings of blood there are, and how frequent.
[S> 15:25 (9)] The longer-term
Zava is presented in its own parsha, a S'TUMA that can be seen as a
sub-parsha of the previous P'TUCHA that introduced the topic of ZAVA.
These rules and procedures constitute a mitzva [182,A106 15:19].
The requirement of the korbanot
at the conclusion of the period of impurity [183,A75 15:29]. The
people of Israel have a great potential for attaining spiritual
heights. They have an equally great potential for descending to low
levels of spiritual impurity.
The last 3 p'sukim of the sedra
serve as a summary to the topics of ritual purity and impurity and
present the challenge to the Jewish People to rise above mundane
physical existence by scrupulously avoiding "impurity". These three
p'sukim are reread for the Maftir.
SDT Generally, when there is a
rich man's korban and a poor man's korban for the same situation, if
a rich man brings the less expensive version of the korban, he
fulfills his obligation, after the fact.
Tzora'at is an exception. If a
rich man brought a poor man's offering, he has not fulfilled his
The son of the Nodeh B'Yehuda
explained why beautifully. One of the causes of Tzora'at is
stinginess. Even the term in our Vidui can be seen as a play on
words - TZAROT AYIN. If a rich man brings a poor person's korban, in
this case it is an indication that he hasn't healed. The korban
cannot bring atonement.
Haftara - 18 p'sukim - M'lachim Bet 7:3-20
The Haftara tells the story of four M'TZORA'IM (lepers, not the
greatest translation) who decided to enter a Syrian camp to find
food. They found that the Syrians had fled. They reported the status
of the enemy camp to the guards of the Jewish city.
As Elisha had prophesied, the
famine ended on the following day and grain and food was found.
Rabbi Jacobs in A Haftara
Companion says that aside from the obvious, but seemingly shallow
connection between sedra and Haftara – both mention TZA'RA'AT –
there is a deeper lesson to be learned from the haftara. Four people
who were outcasts, no one would touch them, they were isolated from
their society, they were on their own during very difficult times,
nonetheless embarked on the path of spiritual improvement by being
concerned with their fellow Jews and reporting the condition of the
enemy camp so that others would be able to obtain food and be saved.
If, as mentioned earlier in the previous SDT, one of the causes of
TZA'RA'AT is stinginess, then the intrepid four of the Haftara are
indeed on the mend.
The Gemara tells us that the four M'tzora'im were Geichazi and his
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 231• Kindness to animals
There is a Torah commandment in D'varim 22:1-3, regarding the
restoring of found objects which also appear in Sh'mot 23:4. Each of
these Torah sections dealing with found objects is immediately
followed by a concomitant commandment dealing with a parallel theme;
namely; to help one's neighbor to unload his animal if it is
overloaded, and to help reload (or load in the first instance) his
neighbor's animal. Since some of us are not all that familiar with
the Torah command, I have set forth one of the two Torah verses:
D'varim 22:4. “You shall not see the donkey of your brother or his
ox falling on the road and hide yourself from them; you shall surely
stand them up with him.”
The fact that in both Sh'mot and
D'varim the verses are parallel and also appear one after the other,
shows the Divine intent that the laws of one will be similar to the
laws of the other. As is seen below; the laws of found objects and
of loading, unloading, and reloading animals are parallel to each
other: the three commandments, two positive and one prohibition; the
violations of the commandments by "turning aside"; the exemptions
afforded to certain classes of people; the compensation or lack of
compensation to be paid; and to act beyond the requirements of the
Maimonides in Laws Concerning
Murder and The Preservation of Life writes: The person referred to
in the verse [Sh'mot 23:4] as the enemy does not mean an enemy from
the heathen nations, but rather a Jewish enemy. How can a Jew have a
Jewish enemy? The Torah states 'You shall not hate your brother in
your heart: [Vayikra 19: 17] The Sages stated that if one all alone
sees another commit a transgression and warns him and he does not
desist, one is obligated to hate him until he repents and departs
from his evil ways. Yet even if he has not yet repented and he finds
himself alarmed with the bundles [on his animal], one is obligated
to help him load and unload, and not to leave him to possibly die
because he may delay leaving the place because of his belongings and
find himself in danger. The Torah is very solicitous for the lives
of Jews, whether they are wicked or righteous, since they [are
presumed] to acknowledge God, and believe in the essentials of the
religion. As it is written "As I live saith the Lord God, I have no
pleasure in the death of the wicked but that the wicked turn from
his way and live." [Yechezkel 33: 11 ]
There is another underlying theme
in these lessons, namely the prevention of cruelty to animals. There
is a dispute in the Talmud whether the concept of treating an animal
kindly is of Torah or Rabbinic origin. The prevailing view is that
the concept is of Torah origin.
The Torah commandments to load,
unload, and reload an animal:
The Torah verses teach two positive commandments and one prohibition
regarding the loading, unloading, and reloading of an animal, in
this case someone else's animal. There is the positive commandment
that if Reuven sees Shimon's animal staggering under the weight of
its burden, Reuven must help unload the burden. There is also the
positive commandment for Reuven to help Shimon raise the animal
after the burden has been removed and to help reload the animal. If
Reuven leaves Shimon helpless and neither unloads or reloads the
animal, he trans- gresses the fulfillment of the two positive
commandments as well as the prohibition not to see his brother's
animal and hide himself from helping to unload the animal. If he
unloads and does not reload, he transgresses only one positive
commandment, that to help reload. If the animal is not overloaded,
but a bundle fell off the animal, and if Reuven does not help load
this bundle back onto the animal, he transgresses the prohibition
not to hide himself and the positive commandment of reloading. He
does not violate the commandment to help unload.
The performance of the
unloading and loading commandments
Reuven sees Shimon's animal staggering under the burden that is on
its back. Reuven must perform the commandments of unloading if the
animal is within about 466 feet from Reuven. It does not matter if
the burden is its normal load or if it is overloaded; the obligation
to help unload the bundles from the animal applies. While the
obligation to perform the command- ments is not present if the
animal is at a further distance than stated, there is still an
obligation to help unload a suffering animal. Reuven cannot plead
that since Shimon overloaded the animal, Reuven does not have to
help unload it. Shimon may have inadvertently overloaded the animal,
and in any event the animal should not be permitted to continue
suffering. The obligation is always there because of the suffering
of the animal; the fact that Shimon overloaded the animal is no
reason for Reuven to permit the animal to suffer. The Torah
prohibits a Jew from permitting animals to suffer.
If this particular animal is
always overloaded and its natural gait is to walk bent over, the
obligation to unload the animal is not present. However, while not
being under an obligation to unload the animal because of the Torah
commandment to unload, Reuven has the obligation to unload some of
the bundles because the Torah enjoins him to prevent any animal from
Once Reuven has performed the
first commandment of unloading the animal, he now has to perform the
second commandment of helping to reload the animal. If Reuven sees a
bundle that has fallen from the animal, Reuven must assist Shimon in
loading that bundle onto the animal. In loading or reloading the
animal, Reuven must take care to see that the animal is not
overloaded. If Shimon wishes to overload the animal, Reuven must not
assist him and should protest to Shimon that Shimon should bring
another animal to carry the overload.
Assume that Reuven helped unload
and then helped to reload and a bundle fell off the animal, or the
animal is once again staggering under the burden, Reuven must once
again assist Shimon in unloading and reloading the animal. Not only
must Reuven assist Shimon as many times as is necessary to unload
and reload, or load the animal; Shimon is required to accompany
Shimon with his animal for a distance to see that all is now well
with the animal carrying its burden. Shimon may waive the
requirement for Reuven to accompany him and the animal for that
distance. There is an opinion that Reuven need accompany Shimon and
his animal for a distance of one mil, or about 2/3 of an American
mile approx. 1 km).
Compensation of the assister
Reuven assists Shimon in loading, or in unloading and reloading,
Shimon's animal and accompanies Shimon and the animal for the
required distance. Reuven may not ask for any compensation for the
unloading of Shimon's animal. But Reuven can demand compensation for
loading or reloading Shimon's animal, and also for accompanying
Shimon and the animal. The amount of compensation is the same as the
compensation for one who finds a lost object, when there is a
requirement for the finder to be compensated, that is, an amount
that will compensate Reuven for the resulting loss of earnings.
More on this subject IYH next week.
The subject matter of this lesson is more fully discussed in Volume
VIII Chapter 261 of A Restatement of Rabbinic Civil Law by E. Quint.
Copies of all volumes can be purchased via email: firstname.lastname@example.org
and via website: www.israelbooks.com and at local Judaica
Questions to email@example.com
The lessons of Rabbi Quint's column are now coming from vol.VIII of
his monu- mental work, A Restatement of Rabbinic Civil Law. Vol. IX
has been recently released, and vol. X will be out soon, IY"H to
complete this important translation and commentary of the sadly
neglected part of Shulchan Aruch, CHOSHEN MISHPAT.
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
Redemption of the Firstborn Donkey
A firstborn donkey must be redeemed by a sheep, which is given to
the Kohen. If this redemption is not performed, we must break the
foal's neck (SA YD 321).
While the firstborn of a kosher animal is sanctified, and the
firstborn of most non-kosher animals have no sanctity whatsoever;
the donkey has an intermediate status. It is not sanctified, but it
must be redeemed. "And the firstborn of an ass shall you redeem with
a sheep, and if you don't redeem it then break its neck; and all
firstborn people of your sons, redeem (Shemot 13).
We explained last week that
kosher animals symbolize that aspect of our material nature which
can be elevated to Divine service, whereas the non-kosher ones
symbolize our lowest drives which need to be shunned and not
The commandment to redeem the
firstborn of a donkey hints that even among the impure and wicked,
who seem to be ruled y their basest instincts and have no external
signs of righteousness there are those who are pure at heart and can
be redeemed. The donkey has neither cloven hooves nor chews its cud
and hence has no signs of purity. In this case even the firstborn
itself is not inherently holy but merely has a potential to be
redeemed in the service of holiness; the firstborn donkey may be
redeemed with a sheep but need not be.
However, truly wicked drives
can't be in themselves good. They can be redeemed, that is
transformed, into holiness, as symbolized by the redemption on the
sheep; if this redemption is not performed, then they need to be
utterly stamped out, symbolized by the breaking of the neck.
The ARI Z"L (Rav Yitzchak Luria)
points out that at the beginning of the passage, we cited, the Torah
refers specifically to the firstborn of Israel. In the continuation
of the passage, where the redemption of the donkey is mentioned,
this qualifier is absent. He explains that originally the
sanctification did not apply to the "erev rav", the mixed multitude
of non-Jews who left Egypt together with the children of Israel.
However, eventually HaShem acceded to Moshe's wish to have them
included as well. The mitzva of redeem- ing the firstborn of the
donkey hints at this expansion, providing a way for even the "mixed
multitude" to be redeemed, with, however, the caveat that their
holiness is not inherent and, if the redemption does not take place,
they will have no place in holiness at all. (Cited in Yedid Nefesh
on Zohar Bo, II:41b. See also Igrot Rayah 555.)
So this mitzva carries an immense
promise but at the same time a grave warning to the wicked. Even if
they seem to have no signs of goodness whatever, if they are good
inside they can be redeemed; however, if this redemption does not
take place then they are solely an obstacle to goodness.
“Meaning in Mitzvot” is undergoing intensive editing, and BE"H and
the help of loyal supporters, we hope to have the book out soon. If
you would be interested in helping with publication, please contact
Rabbi Meir about making a dedication or subscription (advance
purchase): firstname.lastname@example.org, 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
Spiritual and Ethical Issues in the Historical Books of Tanach;
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
On Being a Jewish Prophet part 3and the Woman of Tzarfat (Melachim
After he announced the drought, Elijah fled to Nahal Kerit in
Trans-Jordan, in fear of Jezebel, who had sworn to destroy him — in
revenge for slaughtering her priests. There G-d had commanded the
ravens to feed him; "there are many messengers to HaShem to save His
servants". Many scholars have seen this as a rebuke to Elijah, since
he had been cruel to bring the drought, and yet was sustained by
ravens, the cruelest of birds; they do not even feed their own
hatchlings. Then the Nahal dried up and HaShem sent him to Tzarfat,
a city near the Mediterranean coast, just outside Zidon [present-day
Lebanon], in the tribal territory of Asher. Elijah did not know how
to identify there the widow appointed by G-d to feed him. He
approached a woman wearing widow's clothes and asked for a drink of
water, therein following the example used by Eliezer. How Abraham's
family, which he had been commanded to leave, yet now were
appropriate brides, different from the Canaanites who were
unsuitable to marry? "Both were idolaters and so should have been
equally unsuitable. We know that idolatry is an error of the mind,
whereas chesed is a trait inbred and ingrained, the inheritance of
parents and previous generations. And chesed was a hallmark of
Abraham's family. So Rivka could be taught to see the error of
idolatry, whereas the daughters of Canaan would never learn chesed"
(Shem Mi Shmuel).
Just as Rivka did not query why
strong men like Eliezer and his servants could not draw their own
water, so too the widow did not question Eliyahu. When he asked for
a cake to eat, she did not refuse him even though she only had a
handful of flour and the last drops of oil, neither when he told her
to bake for him first. Rivka's reward was Isaac and hers was two
miracles — the revival of her son and that neither flour nor oil
ceased, to feed her, her son and her extended family until the
famine passed. This chesed was not an act of an individual nor was
it the mark of singular kindness; rather it has been our national
characteristic throughout history, as we learn from the Eishet
Chayil that we recite in our homes every Friday night. This was the
paean of praise recited by Abraham as the hesped for Sarah. In the
Aggadic literature, this Aishet Chayil poem served as a model for
the prophetesses, pious women and matriarchs descended from Sarah.
"All the years that Sarah was alive, there was a cloud at the
entrance to her tent... the doors of the tent stood wide open...
there was blessing in the
dough of the bread... there was a light burning from one Shabbat eve
to the next Shabbat eve." (Midrash Rabbah, Bereshit 60:10) The tent
stood open on all four sides to provide easy entrance for wayfarers.
This hospitality is often considered a characteristic of Abraham.
Yet, it was to her tent, to Sarah, that Abraham hurried and said
"Make ready quickly three measures of fine meal, knead it, and make
cakes." So it was her zealousness in feeding the hungry and the
strangers that brought the blessing in the dough. So the Sages
taught, "Everyman who is not married lives without a [this] blessing
To Sarah is ascribed the idea of
buying the Maarat Hamachpelah in Hevron. This, together with Shechem,
[present day Nablus] and the Temple Mount are sites bought for full
money rather than obtained by Israelite conquest. So these three
sites remain eternally in the possessions of the sons and daughters
of Sarah and Abraham. "She envisions a field and buys it, from the
fruit of her handiwork she plants a vineyard"
Yalkut Shimoni attributes many of
the verses of Eishet Chayil (Proverbs 31:10-31), to various women in
the historical books of the Tanach, as follows:
"She stretched out her hand to the distaff", this is Yael who killed
Siserah with a tent peg instead of with a sword, because of her
modesty, refusing to bear weapons character- istically belonging to
men (Judges 4:17-22).
"Her palm she spread out to the
poor" this is the widow from Tzorfat who fed Elijah.
"She fears not snow for her
household", this is Rahab, who had no fear of the Israelite conquest
of Jericho because she trusted in the promised sign of the scarlet
thread (Joshua 2:18-19).
"Distinctive in the councils is
her husband when he sits with the elders of the land" (31), this is
Michal who saved her husband, David, from the anger of her father,
"She makes a cloak to sell", this
is Tzellafonit, who gave birth to Samson, who judged Israel for 20
"She opens her mouth with
wisdom", this is Serach bat Asher who was the wise woman who
counseled Joav to bring about the reconciliation between David and
Absalom (2 Samuel, 14:1-20).
"She anticipates the ways of her
household", this is the wife of Ovadiah who saved her children from
the idolatry of Achav (1 Kings 18:3-4).
"Her sons rise up to praise her", this is the Shunemite whose son
was brought back from the dead by Elisha, by merit of her acts of
charity (2 Kings 4:8-37).
"Many daughters achieve greatness but you have outdone them all",
this is Ruth of Moav who brought herself to nestle beneath the wings
of the Shechina [through her acts of chesed] and was the ancestress
of Kings David and Solomon, who sang songs of praise to HaShem".
This is the 33rd installment in Dr. Tamari’s series on “Tanach and
its messages for our times”
MISC section - contents:
 Vebbe Rebbe
 Touch of Wisdom; Touch of Wit
 Candle by Day
 From Aloh Naaleh
 S'firat HaOmer
 Memo to TT readers
 Letters to Torah Tidbits
 Torah From Nature
 From the desk of the director
 From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types
in areas of kashrut, Jewish law and values. Some of them are
answered by Eretz Hemdah, the Institute for Advanced Jewish Studies,
Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich,
founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim 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 If one missed a day of sefirat
ha'omer and is now serving as the chazan for Ma'ariv in a place
where it is customary that the chazan recites the sefira with a
beracha out loud, may he do so?
A This matter has been debated by
the Acharonim, and it is worth- while to understand the various,
logical arguments and their relative strength to help decide how to
We will start with the assumption
that once one misses a day of sefirat ha'omer he may not continue
counting with a beracha, because the 49 days constitute one mitzva
of counting (Shulchan Aruch, OC 489:8).
The Pri Chadash (ad loc.:8)
raises a suggestion that although the beracha is inappropriate
personally, it is different if he is the congregation's
representative for the public recital of sefirat ha'omer. Then the
obligation and the ability to make a beracha may exist on the public
level, as it does by Chazarat Hashatz, even if everyone present is
capable of saying Shemoneh Esrei himself. Alternately, the Beit
HaLevi reportedly (see Mikraei Kodesh (Frank) Pesach II, 66)
suggested that someone in the minyan can be asked to refrain from
making his own beracha and be yotzei with the person who forgot a
day. That way, the beracha becomes appropriate based on the rule
that one can make a beracha on someone else's behalf even if the
person making the beracha is not doing the mitzva for himself at
that time (Rosh Hashana 29a).
The Pri Chadash (ibid.) rejects
these possibilities because the person who forgot a day, assuming he
is unable to fulfill the mitzva of sefirat ha'omer, is akin to one
who is not obligated in the mitzva. Such a person is incapable of
making the beracha to be motzi someone else (Rosh Hashana, ibid.).
He reasons that although the person in question is generally
obligated in sefirat ha'omer, the fact that he has no practical
obliga- tion at this time, makes him equivalent to the following
case. The Yerushalmi says that one whose obligation to read Megilat
Esther is on 14 Adar cannot read on behalf of those who are
obligated on 15 Adar. The Birkei Yosef (489:19) cites (but rejects)
those who deny the Pri Chadash's comparison, as follows. In the case
of megilla, the person in question has no obligation to read on that
day. In contrast, our chazan is obligated today and it is just a
technical (halachic) impediment that prevents him from fulfilling
the mitzva. Rav Frank (ibid.) reasons that since the Talmud Bavli
posits that the responsibility to help another Jew fulfill his
mitzva (arvut) makes it considered as if he has a personal
obligation, the Bavli must reject the aforementioned Yerushalmi.
While there is not a clear conclusion on the matter, the majority
opinion seems to be like the Pri Chadash, that the person who missed
a day should not use the Beit HaLevi's trick to enable him to make
the beracha (see Sha'are Teshuva 489:20; Yabia Omer VIII, OC 46). To
the contrary, he should have in mind to be yotzei with one who has
not yet missed a day.
One very subjective, pertinent
factor is the element of embarrassment. [As we have discussed in the
past] kavod habriyot (avoiding embarrassing people, including
oneself) has great, halachic weight. Thus, there are those who allow
a rav who customarily does the sefira out loud and for whom it would
be a disgrace to publicize that he missed a day of sefirat ha'omer,
to rely on the very significant opinions among Rishonim that missing
one day of sefirat ha'omer does not disqualify the mitzva thereafter
(Shevet HaLevi III, 96). Someone other than the rav should probably
not be so embarrassed, and the rav can pasken for himself. So our
suggestion would be that a regular chazan should preferably pass on
to someone else the honor of saying the sefira out loud or perhaps
avoid being the chazzan during that period if he will be
embarrassed. (Regarding mourners, they usually do not miss days
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 email@example.com 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
 ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
R' Elye Meir of Lodz was told that all the milkmen in the town were
diluting their milk with water. R' Elye Meir decided to do something
about this, and called together all the milkmen.
"Gentlemen", he said, "I have a case before me concerning meat mixed
with milk, one that involves a great deal of money. However, I think
I can find a way to permit matters if the milk is not pure milk."
"Rabbi", they all burst out, "everyone knows that the milk is
diluted with water."
"And every single one of you sells diluted milk?"
"Every single one of us."
"Are you sure?" R' Elye Meir persisted.
"Rabbi", they answered, "we ourselves add the water to the milk."
"If that is so", said R' Elye Meir as he rose to his feet, "I hereby
warn you that from now on you are only to sell pure milk, without a
single drop of water added. If anyone is caught selling diluted
milk, I will publicize that no one may use his milk."
Shmuel Himelstein has written a wonderful series for ArtScroll:
Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit;
and"Wisdom and Wit" — available at your local Jewish bookstore (or
 Candle by Day
Our constant question vis a vis the world should be, "What's in me
for it?" - From A Candle by Day by Rabbi Shraga Silverstein
 Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
We all know what a dotted line is - we've probably had to sign on a
few in our time. And you can tell what a dashed line is from its
name. And even a dot-dashed line. And in Hebrew?
Dotten line - KAV NEKUDOT
Dashed Line - KAV M'RUSAK
Dot Dashed Line - KAV M'KUV'KAD
 CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The main topic of Tazri'a and M'tzora is tzara'at. The word 'tzara'at'
is usually translated as 'leprosy'; but the Rabbis viewed tzara'at
as a super- natural external sign of an internal, spiritual
condition. While it can signify various different spiritual
pathologies, tzara'at is most closely associated with the sin of
lashon hara - speaking evil of others. An example of this
association is found at the end of Beha'alotekha. Miriam speaks
against her brother Moshe and is immediately punished with tzara'at.
The Rabbis applied the concept of
lashon hara not only to speaking evil of other people, but also to
speaking evil about the Land of Israel - in particular to the spies
who tried to dissuade the Israelites from entering the Land by
saying that it was 'a land that devours its inhabitants.' The Rabbis
explain that the reason that the story of the spies follows
immediately upon the story of Miriam and her tzara'at is that just
as Miriam spoke lashon hara about her brother, so the spies spoke
lashon hara about the Land of Israel. We see then that we should not
say bad things about the Land of Israel, especially if such talk
will dissuade people from coming to the Land.
It is easy to fall into the habit
of complaining about Israel. We must make all efforts to refrain
from voicing negative comments. We should do what the rabbis of the
Talmud did (see end of massekhet Ketubot) - try to improve
conditions in Israel so as not to give people any reason to
Rabbi Dr. Yehuda SchnallHar Nof,
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
 S'firat HaOmer
He're a S'firat HaOmer situation test. A person has counted the
first 16 nights without a hitch. On night 17 - he makes his bracha
and mistakenly counts 18 days, which are 2 weeks and 4 days...An
hour later, the person realizes that he had counted wrong earlier
this night. What should he do now?
The correct answer can be found further on in this column. To read
it, you might want to turn the page upside down and read the words
in a mirror.
Answer: Count correctly with
Clarification: Counting the wrong
night is equivalent to not having counted. It logically follows that
the one counting correctly later the same night counts with a bracha,
since he hasn't counted yet. One can correct the mistaken count
within 2-3 seconds, the time span known as TOCH K'DEI DIBUR.
Another S'firat HaOmer Tidbit for your information
Most siddurim instructus count the Omer right before Aleinu. The
Vilna Gaon held that the Omer should be counted after Aleinu,
because S'firat HaOmer is not part of the davening, but rather a
mitzva that we do after we daven Maariv. Aleinu belongs to Maariv.
After we finish davening (according to the GR"A's opinion, then we
perform the next mitzva in line - we count the Omer.
 Memo to TT Readers
Memo from Menachem Persoff, Director of Programs and Phil
Chernofsky, Educational Director - You can make a difference!
Dear Torah Tidbits Reader,
As you know, we have been heavily
involved with the Israel Center for the last two decaded. We have
seen the programs conducted on your behalf and that of Israel's
youth touch thousands of individuals over this time.
For close to eleven years you
have been receiving Torah Tidbits which is read weekly by no less
than 15,000 readers. Imagine if each one of you would express his or
her appreciation for this and send in 180NIS contribution - then we
would have raised no less than $500,000 towards building our youth
Of course, you can show your
gratitude to the Israel Center by attending our upcoming celebratory
Yom Yerushala- yim Dinner or by placing an ad in the Dinner Journal.
Might we humbly suggest that shul
members might like to get together to take out an ad in our Dinner
As you have counted on us - week
in and week out for the Torah Tidbits - we now turn to you for your
commitment in participating in our once-a-year fund- raising drive.
We look forward personally to
greeting each one of you at the Dinner. We know that we can count on
With best wishes, Menachem - Phil
 Letters to Torah Tidbits
Concerning the move of the date for Yom HaAtzmaut from Monday, 5
Iyar to Tuesday, 6 Iyar (last week's Lead Tidbit), AG writes...
Many years ago, people used to ask R' Moshe Feinstein k"mz questions
about Yom HaAtzmaut, he demurred and said "Ich reid nisht politik!"
One year when 5 Iyar fell on
Shabbat (in which case Yom HaAtzmaut is pulled back to Thursday),
some friends of mine in Bnei Akiva asked him when one says Hallel?
This time, he answered something interesting.
He said that Yom HaAtzmaut is not
a K'VI'A D'YOMA (not fixed to a specific date). The day the Chief
Rabbinate says that one says Hallel that is the day to say Hallel.
[AG sent a subsequent email with
the following clarification: Re what I wrote last night about Rav
Moshe's p'sak, in the event that you might want to publish some of
the things that I wrote (at your discretion), I have to make an
important clarification. R' Moshe did NOT say that one should say
Hallel on Yom HaAtzmaut. What he said was that if one follows the
p'sak of the Chief Rabbinate regarding saying Hallel, then whatever
day the Rabbinate says that one should say Hallel, that is the day
one says Hallel. ]
AG's first email continues...
That is to say that there is a 'legal fiction' in that theoretically
each year the Rabbanut proclaims the day we say Hallel. This year
proves the point. There might be other opinions but this was R'
Moshe's opinion. Regarding those that feel uncomfortable saying
Hallel on 6 Iyar, one must be reminded that Yom HaAtzmaut should
have been on 6 Iyar. The British Mandate came to an end at midnight
, Leil Shabbat, May 15, '48 (6 Iyar). Indeed Arab propagandists
question the legality of the Independence Proclamation because it
was made eight hours before the Mandate legally came to an end.
Anyway, there were Secular
Zionist leaders who wanted to schedule the signing of the Proclama-
tion on Leil Shabbat at midnight. The Religious Zionist as well as
the Hareidi (Yes! Agudat Israel and Poalei Aguda signed Megilat
HaAtzmaut) leaders protested and the signing was rescheduled for
Friday at 4:00pm. There was no sha'on kayitz that year. It was the
closest one could have gotten to the hour of the termination of the
When one says Hallel on 6 Iyar,
he is thanking G-d that the State of Israel did not come into being
through Chilul Shabbat, not withstanding that on Shabbat...
We also received a fax questioning our treatment of Yom HaAtzmaut as
a religious holiday in the first place. That same message "pointed
out" what seems to be an unbalanced presentation of Yom HaAtzmaut
and Religious Zionism. As to not being balanced, I'd say that is an
accurate description of the situation. The views expressed in Torah
Tidbits concerning the State of Israel, Yom HaAtzmaut, Religious
Zionism, and various and sundry other topics are mine (Phil) and not
necessarily those of the Israel Center, the OU, or anyone involved
in either organization.
As to the fax-writer's first
point, I repeat what I've said and written on many occasions, that
the establishment of the State of Israel in Eretz Yisrael is a
significant event in Jewish History and one for which all Jews
should express their deep gratitude to HaKadosh Baruch Hu for
restoring Eretz Yisrael into Jewish hands, for there being a place
on Earth (specifically and especially for that place being Eretz
Yisrael) where Jews can live without quota restrictions, where
Shabbat is the national day of rest (even though not everyone keeps
Shabbat the way it should be kept), where the Jewish Calendar is
If the State of Israel is not all
we'd like to see it be, then we have to work harder to spread Torah
ideals, values, learning, and mitzvot in a pleasant way... thus
hastening the Complete Redemption.
 MAH RABBU MAASECHA HASHEM...
also called rock rabbit or dassie, is a small furry mammal. It looks
like a robust, oversized guinea pig, or a rabbit with rounded ears
and no tail. Hyraxes have stumpy toes with hoof like nails, four
toes on each front foot and three on each back foot. The longer,
clawlike nails on the inside toes of the back feet are used for
grooming and scratching. The bottoms of the feet have a rubbery
texture to assist in climbing steep rock surfaces and trees... The
hyrax is so unlike other animals that it is placed in a separate
order by itself... Of the three hyrax species, two are known as rock
(or bush) hyrax and the third as tree hyrax... The rock hyrax ...
coat is yellowish or grayish-brown, and the dorsal spot (scent gland
on the back) is covered with black or yellow hair. Its head is more
rounded than other types of hyraxes, and the nose is blunt...
Different species of hyrax often live together, but do not
interbreed... very adaptable... Rock hyraxes do not dig burrows.
They live in colonies of 50 or so in natural crevices of rocks or
bolders... active in the daytime and can be seen feeding or sunning
themselves near the entrances to their shelters... vocalizations (21
different sounds) include twitters, growls, whistles and shrieks...
raucous nocturnal shriek of the tree hyrax is most impressive,
starting as a squeak or whistle, then rising to a piglike squeal and
finally to a child's scream. Hyraxes do most of their screaming as
they ascend or descend trees during the night... naturally shy...
bear two or three young, which
are so fully developed they can run and jump about an hour after
birth... the hyrax is probably the SHAFAN mentioned in Torah and
Tanach. It has a complex digestive system and other similarities to
true cud-chewers, which might be why the Torah calls it a MAALEI
 Divrei Menachem
The Parshiot of Tazria and Metzora introduce us to the concept of
Tum'ah in human beings, now that the same concept had been
previously treated concerning animals. The opening chapter deals
specifically with the mother who gives birth and becomes Teme'ah
In a sense we are asked to
consider what is the meaning and purpose of the new life that has
been created. And by responding that the mother's Tum'ah reflects
the removal of the new life from within her, we are also saying that
this new human being has an elevated mission for which it was
brought into the world.
Abuse of this calling can create another form of Tum'ah known as
Tsora'at, also discussed in our text. Tsora'at, a form of skin
disease, is suffered by the Metzora which the rabbis tell us is an
acronym of the term "Motzi Shem Ra", one who talks slanderously of
The minute and multifarious
variations of this ailment seem to reflect the multiple ways in
which speech - that faculty which distinguishes Man from beast - can
be abused in human relationships. No wonder the discussion of Tum'ah
in humans follows a description of what animals the Jew may or may
not eat. For surely we should be as careful about what goes out of
our mouths as what goes in to them.
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
Welcome Sweet Springtime! (part 2)
Pesach Sheini falls on the 14th of Iyar. Concerning Pesach Sheini,
the Midrash reads, "We do not find anywhere that a Mitzva, which was
required to be observed at a specific time, could be "made up" at a
later time. The sole exception is the Korban Pesach. Why? Because
there were men in Israel who exerted themselves and struggled to
fulfill the Mitzva. They pleaded before G-d and said, 'Why should we
be diminished?' For this reason, their wish was granted - for them
and for future generations." Sefer Hachinuch, (380), explains the
ordinances of Pesach Sheini. "Any Israelite who was unable to
observe Pesach Rishon (and bring the Korban Pesach) on the 14th of
Nisan should observe Pesach Sheini on the 14th of Iyar (one month
later); for example, if he was in a state of ritual impurity or on a
distant journey. Those of blessed memory also taught us that not
only impurity and distance exempted the Israelite from observing
Pesach Rishon. Even if he unwittingly erred, or was accidentally
pre- vented from doing so, or even if he deliber- ately neglected to
bring the Korban Pesach on the 14th of Nisan, he must observe Pesach
Sheini." The slaughter of this "back-up Korban Pesach", for those
required to do so, was a Mitzvat Asei in its own right and overrode
Shabbat. If a child attained maturity between Pesach Rishon and
Pesach Sheini, he should preferably bypass the first Pesach and
bring a Korban Pesach on Pesach Sheini (as a halachic adult).
Similarly, if a non-Jew converted to Judaism after Pesach Rishon but
before Pesach Sheini, he was bound to bring a Korban Pesach on the
14th of Iyar. A woman, who was unable to bring a Korban Pesach on
Pesach Rishon, could, if she chose, bring her Korban on Pesach
Sheini. Since there were comparatively few celebrants, the Korbanot
Pesach Sheini were not slaughtered in three shifts, as were the
"regular" Korbanot Pesach. While the Leviyim did sing Hallel when
the Korban Pesach of Pesach Sheini was being slaughtered, it was not
recited during the Pesach meal. A Chagiga Arba'a Asar - the festival
sacrifice - was not brought on Pesach Sheini. Like Pesach Rishon,
the Korban Pesach of Pesach Sheini was eaten "with matza and bitter
herbs" even though the participants (and the ministering Kohanim)
could possess Chameitz. "They shall not leave over from it until the
morning nor shall they break a bone of it; like all the decrees of
the Pesach Offering shall they make it" (Note Bamidbar 9:6-12).
TT reader Avi of Beit Shemesh
challenged my comment last week (TT 614) that "the Shtei HaLechem
(the two loaves offered on Shavu'ot) had another unique feature
which differentiated them from all other Menachot; they were
Chameitz" ("…they shall be baked leavened…" Vayikra 23:17). Avi
correctly noted that 10 of the 40 Lachmei Toda (loaves of bread
which accompanied the Korban Toda - the thanksgiving offering) were
also Chameitz (Vayikra 7:11-13). The Mishna that discusses the Shtei
HaLechem reads, "The Omer, the barley offering brought on the 16th
of Nisan, permitted Chadash, the new produce, to be eaten throughout
the land; the Shtei Halechem (brought fifty days later on Shavu'ot)
rendered Chadash permissible in the Mikdash" (Menachot 68b). When
the Omer, traditionally barley, was offered in the Beit HaMikdash,
the grain from the new harvest - barley, wheat, spelt, oats and rye
- was permitted to be eaten by K'lal Yisrael but still could not to
be used for Menachot, meal offerings, in the Mikdash. However, once
the Shtei HaLechem, traditionally wheat, were brought into the
Mikdash and "waved", Chadash wheat (and new wine and olive oil)
could be utilized in the Beit HaMikdash as well. Rambam explains,
"On this day of Shavu'ot - Musafin - additional Festival Korbanot -
are offered (aside from the two daily Temidin)… consisting of two
young bullocks, one ram, seven male sheep as Olot and a male goat
for a Chatat as noted… (Bamidbar 28:27). In addition to the Musafin,
a Mincha Chadasha is offered - the Shtei HaLechem. And together with
the Shtei HaLechem, (an additional) bullock, two rams and seven
sheep… (Vayikra 23:18). Therefore aside from the two daily Temidin,
three bullocks, three rams and fourteen sheep, twenty animals
altogether are sacrificed as Olot, two goats for Chatot which are
eaten (by the Kohanim) and the two Shavu'ot lambs" (which were
Shalmei Tzibbur) and also eaten by the Kohanim (Hil. Temidin
The Korban Todah was a kind of
Shelamim, peace offering, and therefore it fell into the category of
Kodashim Kalim - sacrifices of a lower level of sanctity. Cattle,
sheep or goats of either sex were all permissible to be used as
sacrificial animals. The term Shelamim is derived from the word
Shalom. The Korban Shelamim "brought peace to the world and peace to
the Mizbei'ach, the Kohanim and the Ba'al HaKorban (the person who
brought the offering), all received a share" (Sifra). The innards
were burnt on the Mizbei'ach, the breast and the right hind thigh
were given to the Kohanim and the remainder of the meat was eaten by
the Ba'al HaKorban, his family and guests within the boundaries of
Jerusalem in a state of purity. The blood application was similar to
that of the Olah and the Asham, "two application which in reality
are four" (Note Zevachim 5:4,5,6). Shelamim, com- monly brought to
convey joy and thanks- giving, were usually offered as Nedavot,
voluntary offerings. However, the Korban Toda, Thanksgiving
Offering, was brought for the following reasons: if one was
liberated from prison; recovered from a serious illness, returned
from a sea voyage or when a person returned to 'civilization' after
being lost in the wilderness (Berachot 54b, note Vayikra 7:11-17).
Today we would say Birkat HaGomel. Nevertheless, a Korban Toda could
also be offered as a Nedava. Unlike other Shelamim, which could be
eaten on the day of sacrifice, the following night and the next day
until sunset, Korban Toda could be eaten only on the day of
sacrifice and the following night until midnight. The Korban Toda
was accompanied by 40 loaves of four different kinds and each
variety was prepared differently. Half of the flour was used to bake
thirty unleavened loaves that included oil. The other half was used
to bake ten larger leavened loaves without oil (Menachot 77b). These
two Chameitz "meal offerings", the Shtei HaLechem and the Lachmei
Toda leavened loaves (as well as the other Lachmei Toda that were
not Chameitz), were not actually true Menachot since neither the
Shtei HaLechem nor the Lachmei Toda were burnt on the Mizbei'ach.
One Lechem Toda of each kind (four out of the 40 prepared) was given
to the Kohanim to eat. The rest of the loaves were consumed together
with the meat of the Shelamim by the Ba'al HaKorban, his family and
guests in a state of purity within the walls of Jerusalem. And the
Shtei HaLechem? The Rambam notes, "…the Kohein Gadol takes one of
them (for himself) and the other is divided among the various
Mishmarot (of Kohanim) serving in the Mikdash. Like other Kodshei
Kodashim, the Shtei HaLechem could be eaten all day until midnight"
by male Kohanim within the confines of the Azara (Hil. Temidin
U'musafin 8:11). Only Menachot which were unleavened were burnt on
Catriel is in the process of
writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A
Guided Tour through the Temple and the Divine Service
Towards Better Davening and Torah Reading
Column #114. Contents of this weekly column are (mostly) based on
the sefer: EIM LAMIKRA HASHALEIM, by R' Nissan Sharoni, Ashdod, a
guide to correct pronunciation of Hebrew, specifically in davening
and Torah reading.
This review was prompted by a
reader's question. He asks about the AMEN (or rather, the lack of
one) for GA'AL YISRA'EL right before the Amida of Shacharit, and the
AMEN for the bracha right before the Sh'ma at both Shacharit and
It is well-established that
saying AMEN to GA'AL YISRA'EL at Shacharit would constitute an
interruption between GEULA (referring to the bracha after the Sh'ma,
which is the one that leads into the Amida) and T'FILA (meaning the
AMIDA). Our Sages wanted us to follow the GEULA bracha with the
T'FILA (AMIDA) smoothly - i.e. without interruption.
However, when one hears a bracha
from a fellow Jew, he is supposed to say AMEN. Therefore, there are
two possible ways to avoid "not saying AMEN" and to also avoid
interrupting between GEULA and T'FILA. Either the TZIBUR (congre-
gation) says their bracha together with the Shali'ach Tzibur (Chazan)
- this works because one does not usually say AMEN to his own bracha,
so by saying your bracha together with the Chazan, you wouldn't
answer AMEN to his bracha anyway, since you are also saying the
bracha at the same time. This will allow for the continuity of GEULA
The practical problem with this
seems to be that not everyone will be saying his/her own bracha
together with the Chazan, in which case, hearing the Chazan's bracha
end sort of requires an AMEN which should not be said. Awkward, to
say the least. Therefore, the other procedure is for the Chazan to
lower his voice for the ending of his bracha, so that the
congregation does not hear it and therefore has no issue of saying
AMEN. This is less desirable than the first solution, but it depends
more on the knowledge and awareness of the congregation - something
that is not always to be counted on.
Do not think, though, that the Chazan does not actually say the
words GA'AL YISRA'EL. He most certainly does. (If not, then he
should be taught that he should say the whole bracha, but that many
say it very softly for the reason we've been discussing.)
To repeat, the preferred
procedure is for everyone to say the bracha together, aloud,
including the Chazan. This is why may shuls sing TZUR YISRA'EL...
The pre-Sh'ma bracha is a different issue. Mostly, because there are
two main opinions on the topic. Some say that the brachot that end
HABOCHEIR B'AMO YISRA'EL B'AHAVA (in the morning) and OHEIV AMO
YISRA'EL (in Maariv) are sort of like a BOREI PRI HA'EITZ for an
apple. Meaning, that just as one does not interrupt between a bracha
for food and the first bite, even to say AMEN to someone else's
bracha, so too with the Sh'ma. In this case, each davener should say
the ending of the pre-Sh'ma bracha together with the SHA"TZ, to
avoid saying AMEN. To do this well, the Chazan should say the ending
bracha aloud, slowly, word by word with slight pauses for people to
pace themselves with him. Some Chazanim rush the ending of the
bracha and catch some of the people off-guard. Furthermore, saying
the bracha together, slowly, then pausing and then saying the first
part of the Sh'ma together can be very helpful, KAVANA- and
On the other hand, the other
opinion is that there is nothing wrong with saying AMEN to the pre-
Sh'ma bracha. In fact, it should be noted, that the KEIL MELECH
NE'EMAN that is said when davening alone has the initials that spell
Personally, the saying the bracha
together "works for me", especially if others do the same, and the
Chazan "cooperates", and the AMEN-sayers are not too loud with their
AMENs. A lot to ask for.
The extra column of TBDATR should really be called, "Towards Better
Davening and Mitzva Observance". It is a point that has been made
previously in Torah Tidbits, but it deserves our careful attention.
Maybe as a single point in its own column, it will get that
The Torah commands us to remember the Exodus:
...L'MAAN TIZKOR ET YOM TZEITCHA
M'ERETZ MITZRAYIM KOL Y'MEI CH'YECHA (D'VARIM 16:3)
The primary way this command is
fulfilled is by reciting the last pasuk of the Sh'ma.
ANI HASHEM ELOKEICHEM ASHER
HOTZEITI ETCHEM M'ERETZ MITZRAYIM L'HIYOT LACHEM L'E'LOKIM ANI
So here's the point. When we each say this pasuk, twice a day, we
are fulfilling a command from the Torah. We should have KAVANA "to
remember the Exodus daily", when we recite this pasuk.
There is a dispute as to whether
mitzvot require KAVANA to be fulfilled. But even according to the
opinion that one "gets a mitzva" even without KAVANA, it certainly
That's the point. Try to remember
to have KAVANA to remember Y'tzi'at Mitzrayim every time you say
this pasuk. (And when you say Kiddush on Friday night.)
Of course, for the whole SH'MA, one should have KAVANA to fulfill
the mitzva to recite SH'MA twice daily. And KAVANA to accept upon
oneself the Yoke of Heaven. And the command to love G-d. But that's
not what this column was meant to convey - it was meant to alert you
to the extra function of the last pasuk of Sh'ma.
Top row, left to right: baby boy, 7+33 days for the mother.
Knife for Brit Mila.
Then a baby girl with 14+60 days.
Then come the dove and lamb, which are two parts of the Korban
Yoledet, the offerings of the woman who has given birth.
On the next row is a hand afflicted by a NEGA and a shirt,
representing those garments and materials that are able to be
afflicted with NIG'EI HABEGED.
They are followed by a CHAMELION, noted for changing colors - a
significant factor in the determination of NEGA'IM.
Next row has a razor, used by a M'TZORA on the day of his
The pair of eyes is missing one of its eyebrows, mentioned in the
The two birds, the hyssop and the cedar tree are all part of the
purification process of the M'TZORA.
Lower-left is a house afflicted by a NEGA.
Lower right are the three parts of the body dabbed with the blood of
As far as the earlobe is concerned, T'NUCH might mean the top or
middle of the outer ear. Depends on whom you ask.
The 2+1 lambs are part of the korbanot of NEGA'IM.
Plus 2 visual 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
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 (SH'MINI) TTriddles:
 the two who bypassed the venetian blinds
 Add an ALEF for two of them; swap an ALEF for its partner for
another; for the other one, only one letter in common
 the quintessential worm-catcher/getter
 The 8th in the 8th is kosher
 Gets a lollipop, and you can quote me on that
 Lot, Avraham, and Bil'am, their what? Aharon, his what? The
Nation, its what?
 Not symmetrical in Aramaic
 A mother, her daughter, fire & fire
 plus three items in the ParshaPix on page 3
And the envelope, please...
 Bypassed the venetian blinds can mean to look out of a window.
Which is exactly what it does in this TTriddle. The two, here,
refers to the two women who, Tanach tells us, looked through a
window. In the haftara of Shmini, it is Michal, daughter of Shaul,
wife of David HaMelech, who looks out a window and sees the way her
husband was dancing before the Aron. In Shoftim, in Shirat Devora,
to be specific, Sisra's mother is described as looking through the
window waiting for her son to return.
 Four animals are mentioned in the Torah as having one, but not
both, of the signs of a kosher mammal. Two of them are translated
into Aramaic in Targum Onkeles by adding an ALEF to the Hebrew name.
GAMAL is GAMLA and CHAZIR is CHAZIRA. The ARNEVET is ARN'VA, where
the TAV from the Hebrew name is switched to an ALEF in Aramaic. The
TAV and the ALEF are partner letters in the AT-BASH code of the ALEF-BET.
The SHAFAN is rendered TAFZA, with only the FEI in common.
 As the saying goes, the early bird catches the worm (or gets the
worm), hence the quintessential worm-catcher/getter is the early
bird. Among the 20 named frying animals in the sedra, the one whose
name is a give-away (in TTriddland) for his being an early bird is
the NEITZ (which also means sunrise). By the way, the expression is
meant to encourage people to be early-risers and to get an early
start to the day. This might be sound advice, but should definitely
not be followed by worms.
 The 8th plague is ARBEH, locust. In the sedra called SH'MINI
(8th), they is listed as kosher. Simple.
 EB wondered aloud (so to speak, really so to write) if it is
easier to solver TTriddles or compose them. In most cases, it is far
easier to make them up than to solve them. That's why I make them -
so I don't have to solve them. Except that once in a while I look at
a TTriddle and don't have a clue as to its solution. Some attribute
this to reaching and passing a certain age.
The lollipop and the quote, i.e. the quotation marks, refer to two
cantillation notes (TAAMIM, TROP) - the T'LISHA and GERSHAYIM. Both
of these notes appear on the same word (a rare occurrence), and
Tradition teaches us that they both go on the same syllable and in
the reverse order from the way they appear. The word from SH'MINI is
KIRVU.This is a rare enough occurrence to note in a TTriddle, but I
admit it was near-impossible to get.
 The overall answer to this one is VAYISA, and he lifted. There
are 42 of them in Tanach. That's too much for a TTriddle. Even the
25 in Torah does not cut it down enough for a managable TTriddle. So
we limit things to the word VAYISA being followed by a person's
name. This works. But to make even a shorter list, it is being kept
to VAYISA <someone> ET <something>. Lot, Avraham, and Bil'am all
raised their eyes. Aharon raised his hand(s). That's the one from
the sedra. The (s) of hand(s) is in parentheses, because in the
Torah the word is written as if it were YADO, his hand, singular,
and is read YADAV, his hands, plural. And the Nation raised
(carried) its dough. That's the full answer. That is, for the Torah.
The rest of Tanach adds a few more. Without the ET we would have
included Yaakov and Eisav, who each raised their voices (and cried),
and Yaakov who raised his legs.
 Not symmetrical in Aramaic implies YES symmetrical in Hebrew.
This refers to the classic DAROSH DARASH, the "Traditional" midpoint
of the Torah in words, with DALET-REISH-SHIN to one side and
DALET-REISH-SHIN to the other side. The Targum on this pair of words
is not symmetrical. As mentioned in TT a couple of weeks ago, DAROSH
DARASH is not actually the midpoint of the Torah in words. Some
suggest that it is the midpoint of all the double words in the
Torah, like DAROSH DARASH, that is, two consecutive words spelled
the same and coming from the same root, even if their pronunci-
ations are different from each other. Thus, YAAKOV, YAAKOV counts
for this list, but LECH LECHA doesn't, because the two words don't
have the same root.
 The female counterpart of VAYEITZEI is VATEITZEI. Whereas there
are 55 VAYEITZEIs in the Torah, including the sedra by that name,
there are only four VATEITZEIs. Two refer to people, Leah and Deena
to be specific, that's the mother (one of the four mothers of the
people of Israel) and her daughter, and the other two refer to fire.
Both are from Parshat Sh'mini, making this an appropriate TTriddle..
 We now look at the kosher and non-kosher, mammals, birds, and
fish. Rather than using graphic images of animals themselves, we
replaced three of the six with visual TTriddles. The non-kosher bird
is a KOS (cup). The kosher bird is turkey (flag of the country
Turkey), and the kosher fish is sole. And there you have the
solution set for issue 614.
This week's TTriddles:
 Amita's two grandchildren
 Last, this, next x3, skip 2, then thrice
 Same on the surface, but below it's EIE for 70 and ISTE for 14
 Like a traffic light in more ways than one
 I'll give you 5 agorot for counting on the first night, says the
very rich uncle to his favorite nephew. Each night after that, I'll
double the amount I give you. If the nephew makes it all the way
through the Omer, how much will his uncle have given him all
together? (Before you calculate the answer, try a quick guess.)
 Secret ingredient of the Lag BaOmer fire
 bow, count, and a lot of shpritzing
 plus 2 visual TTriddles
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and a subscription to Jewish Action, the Orthodox Union’s
popular quarterly magazine - You can cut and send this form to us
atP.O.B. 37015, Jerusalem 91370 or call us (566-7787 ext. 204) with
the details and arrange credit card payment by phone or email to
firstname.lastname@example.org;Special note to TTreaderswho do not
regularly participate in Israel Center activities (or never): You
actually do participate in an Israel Center activity... called:
Torah Tidbits; Many people feel that just for Torah Tidbits alone,
it’s “worth it” to become members of the Israel Center.
We hope you feel that way too.
Buy Tefila L'Chayalei Tzahal cards (for yourself, family, and
friends) for 5NIS each Proceeds benefit injured and needy soldiers.
Cards available at the Israel Center - front desk
OU Israel Center - Family Counseling Service, Dati/Charedi
CounselorsServing the Dati/Charedi Community, For adolescents,
individuals, couples & families, Learn how to cope with the stresses
and challenges of daily life in these trying times, Create Shalom
Bayit & resolve family conflicts, Low cost fees will be based ona
subsidized sliding scale, For appointment call:582-7956 or
066-443-532, The Counseling Center is directed and supervised byDr.
Seymour J. Abrams, Orthodox Union • Jerusalem World Center, First
Tuesday, May 18th, '04 Leil Yom Yerushalayim
Dear TT reader,
Day in and day out throughout the year, the OU Israel Center is here
for you - with shiurim on a variety of topics and on various levels,
lectures on contemporary issues, video presentations, Shabbatonim,
tiyulim, creativity workshops, Torah Tidbits... and much more. The
OU Israel Center provides you with the highest quality
informal Jewish programming.
Every week from Nahariya and
Tzfat in the north to Sderot and Kiryat Gat in the south, over three
thousand youngsters participate in the OU Israel Center's youth
programs. The NCSY-style Makom BaLev, the Zula for teenagers at risk
and NESTO for English-speaking teen Olim are three facets of our
Youth program. There is more.Please take a couple of minutes to read
about our Youth programs in more detail, in the enclosed ad journal
Day in and day out the OU Israel
Center is here for you; now we turn to you to be there for us.
On May 18th we will celebrate
together at the OU Israel Center's first annual Dinner. We will have
the pleasure of honoring Mr. Marc Belzberg, Rabbi Aharon Adler, and
Rabbi Stewart & Susie Weiss, each of whom has contributed so much to
the Israel Center and Torah education. The dinner and its journal is
the opportunity for you to express you
appreciation and show your support to the Israel Center. The
proceeds of the dinner and journal are earmarked for the Center's
Just think! Your donation means
that another teenage oleh from Kharkov will find a warm welcome in
our Beit Kharkov, your contribution will assist Makom BaLev to bring
another group of Israeli kids closer to yiddishkeit. With your
assistance, young religious high school students will be able to
reach out to their non-religious peers
with Torah and Mitzvot. And with your help, the Zula will save
another boy or girl from life on the streets.
Please fill out the enclosed
form, reserve places for the dinner and/or place an ad in the dinner
journal. We thank you in advance for your generosity and look
forward to seeing you at the Israel Center and at the Dinner. (or
call 5667787 x 203 for more info..)
Sincerely, Rabbi Emanuel Quint,
Dinner Chairman; Stuart Hershkowitz, Journal Chairman
Musical entertainment by Chaim Dovid, Couvert: $125 p.p.
NCSY’S CAMP DROR is back for another great summer! ...on the grounds
of Keshet in the Golan - Wed. July 7 - Mon. July 19, For Boys and
Girls, entering7th-10th grade in the fall: Separate activities •
same campus, Registration has begun: Sports • Drama • Debating,
Hiking • Swimming, Daily theme-based learning, Color War • Kumsitz
(bonfires), Shabbatot in the spirit of NCSY, Special evening
activities, Talks by well known personalities, Small groups with
individual attention to all participants, Security arrangements as
per Chevra L’Haganat HaTeva, Ask about our early bird special for
early registration till April 30 - For more information call
Ahuva(02) 566-7787 ext. 242
NESTO Native English-Speaking Teen Olim
Well, here we are back at NESTO after the very eventful month of
At the beginning of the month we had our annual Pesach Tiyul up
north to the Golan Heights. It was a 2-day trip for both Senior and
Senior+ and everyone ahd a great time. On the firsrt day after one
of our fun-filled bus rides of quiality time with friends and NESTO
mad libs read by Ariel Woolf, we went sight-seeing and learned the
history of the Kineret. Yashar Koach to Jonothan for knowing
everything our tour guide Yair did.
We then went off the Nachal
Jilabun where we hiked for a really long time until everyone got
tired. It was something we felt from our heads all the way to our
NESTO toenails (Vehameivin yavin). Before finishing the hike, we
davened mincha and went back to the bus and drove off to Keshet
where Director Chaim Pelzner gave a Peulah about the fifth son. We
then had a great BBQ dinner made by the madrichim and both groups
went off to have a nighttime Peulah under the stars. There were then
talks between Madrichim and Chanichim into the wee hours of the
night but still managed to get up for shachrit in the morning.
We had breakfast and headed off
for the Kfar Talmudi where the counslors got dressed in Biblical
costumes and put on a hilarious performance (if we do say so
ourselves) which really made the day. Oscars go to Devorah, Chagit,
Dayla and Tanya for portrayal of the Rabbis of the Hagada, Ari for
playing Raish Lakish, Asher Mekler for playing Rabbi Yochanan, Ariel
Woolf the Victim, Lisa the evil Lizzard and Daniel for playing the
Roman comander Quintilus Bordus Rexius Galba. It's interesting that
although the tiyul was filled with atraction of all sorts, the Kefar
Talmudi play is one of its major highlights. We then drove off and
went horseback riding which everyone present enjoyed. We then had
the long busride home and I think all who came had a great time and
a wonderful trip.
Thank you to all who were present, the Madrichim, Tanya and Yehoshua
and Chaim. We also got sweatshirts.
This Tuesday, Senior watched The
Dead Poets Society which followed a discussion on the subect of
meanings and taking risks. Should we live our days as if they were
our last or take life as comes? We hope they found the answer.
A very seriuos night was had at
Senior Plus as we had a mini Holocaust Memorial day ceremony with
stories and feelings about the events that occurred 60 years ago.
The Madrichim and Chanichim expressed their feelings in seriousness
while siting in a dark candle-lit room. We discussed how important
it was to not forget and more importantly remember and take
advantage of our opportunity to hear firsthand and take advantage of
the opportunity before it is lost.
All in all, we feel that it was a great month. Raanan has a
beautiful smile and thanks to Raanan, Itamar and Rachel for coming
to work on the upcoming Senior Shabaton (1st of may) which we had
better see you all on, and just a reminder to Senior-Plus that your
Shabbaton is coming up not long after (May 15th).
Have a great Shabbat and we'll see you next week. IY"H.
Love, NESTO (Call me for any questions- Tanya: 052-552-2443)
We are proud to announce the coming of the all new NESTO Senior
Shabbat Parshat Acrei-K'doshim, The first of May - (That's in two
As we all know,NESTO Shabbatonim are memorable occasions...so be
sure not to miss this one, Especially all of you who missed out on
one of the most amazing Pesach trips ever this year, Can’t wait to
hear from you, Please call to sigh up: 065-522-443 (Tanya); 120nis
for members, 160nis for non-members - Hey, here's a great idea!Why
not become a member of NESTO - saves you money, gets you discounts
at many places, and most of all, you will belong
It is still not too late to get a NESTO sweatshirt, just call and
ask for one: Members: 40nis, Non-members: 60nis - Hope you all have
a Shabbat Shalom
We'd like to wish all our NESTOers who are taking Bagruyot these
next several weeks the best of Hatzlacha and Mazal
The Israel Center's Youth Program for Anglo-Israelis • tel. 566-7787
ext. 244 • fax: 561-7432 • Chaim Pelzner, Director • Yehoshua
Bonchek, Coordinator • Tanya Glassman, Bat Sherut • Partially funded
by the Jewish Agency for Israel: If you know an English-speaking
teenager who doesn't know about NESTO,either tell them aboutus or
tell us about them.
Your support for the Malki Foundation / Keren Malki helps us enable
quality home-care for seriously disabled children in Israel. • Ph.
058 853317 • www.kerenmalki.org
In loving memory of Malka Chana Roth HY"D murdered in the Sbarro
bombing, 9 Aug. ‘01, Donations are tax-deductible.Please check our
website or call for details.
Cellphone numbers in Israel has been changed.
The first three digits have been replaced
by four digits Check the chart to the right. The last 6 digits of
the number remain the same. (Old numbers willalso work until
TIYULIM & SHABBATONIM
THE TRAVEL DESK for making reservations and receiving info of Israel
Center tiyulim. And, to help you - whether you live in Israel or are
visiting - plan private tiyulim and make in-Israel travel
arrangements. We will be happy to assist you from 9:00am-1:00pm on
Sundays to Thursdays. Call Batya at the Travel Desk of the Israel
Center, 566-7787 ext. 249;fax: 566-7876 • email@example.com
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then
press 211. You'll hear "thank you, one moment please", and then the
phone system's music for 15 seconds (or less). Then the Tiyul
Hotline message begins. You can listen to the whole message and then
press 2 to leave your message, or you can interrupt by pressing 2
right away and leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you
can buy one instead from the Israel Center Cafe. Call the TRAVEL
TIYUL HOTLINE up to the day before the TIYUL and request a box
18NIS will get you a delicious sandwich (specify your preference), a
drink (specify regular or diet) and a dessert. Your lunch will be
you when you board the bus.
CANCELLATION POLICIES Please note: We reserve the right to charge a
cancellation fee in case of last-minute cancellations. (Please speak
to Batya at the Travel Desk when making reservations.) Also... Price
of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some
time this year? If so, you want to speak to us! (566-7787 ext. 249).
We have many attractive deals for them... and you. Let us turn an
ordinary “been there, did it” visit into an unforgettable, special
KASHRUT POLICY Food for Israel Center In-House programs is
supervised by <-in-Israel - Mehadrin. Israel Center sponsored trips
and programs are under Mehadrin Hashgacha. Hotels, restaurants, and
tiyulim advertised by the Travel Desk or by outside parties are not
necessarily Mehadrin and are not endorsed by the OU or the Israel
Please note: We cannot return phone calls from overseas; people from
abroad should fax 972-2-5660156 for the Attention of Batya or email
Israel Center Tiyulim are partially subsidized by the Jewish Agency
Next Israel Center In-House Shabbaton: Shabbat B'har
B'chukotaiM'vorchim, FRI-SHA, May 14-15 - Shiurim, Divrei Torah,
Tibdits, Three Shabbat Meals & Kiddush by SchocketinoOld friends...
and new ones; We'll be taking Shabbat early, Mincha 5:47pm, candle
lighting 6:05pm, 200/230NIS for April registrants, 230/260NIS for
May registrants, When you call to reserve, speak to us about your
housing needs, dietary concerns, seating preferences, etc.,Also, if
you live in the neighborhood and can help us by putting someone up
for Shabbat (sleeping only), please let us know. (whether you are
participating in the Shabbaton or not) Watch for further details
Palmach Museum, Tel Aviv Guided by Nachman Kupietzky, May 2nd tiyul
is BOOKED , Call to be listed for the next Palmach Museum tiyul
David Magence in David’s City
King David’s Biography through Sites in Yerushalayim - Sunday May
16th, 1:00-4:30pm: Goliath’s Tower; Shaar Yafo (formerly known as
“David’s Gate”) ;Migdal David ; Overlook - Sultan’s Pool (Batsheva
bathed there - maybe); Overlook - Emek Refaim (Site of two of
David’s Battles); Har Tzion - Traditional Tomb of King David; City
of David (Ir David) - You are welcome to bring a Tanach along, This
will be a 3-4 hour walking tour. There will be many stops along the
way, so if you have a folding chair, bring it along. Bring water,
hat, water, comfortable shoes, water, camera, water, etc. - We will
meet at the Jerusalem Pearl Hotelat Tzahal Square at 1:00pm
promptly, Cost: 36NIS for members • non-member 50NIS, Please
register by phoning Batya at 5667787 ext 249, Number of participants
limited, You must pay in advance, Hoping to see you - Shulamit’s
Tiyulim are Always Treats; Come – You will surely enjoy her
Shavuot with Yisrael Hatzair and the Israel Center - 4 days 3 nights
• MON-THU May 24-27, Tikun Leil Shavuot • Simchat Yom Tovat the
Kinar Classic: Scholar-in-Residence:Rabbi Emanuel Quint, Chairman:
Ben Rabinowitz, Mehadrin cuisine • Rich & varied Yom Tov menu, Lunch
en route • Tuesday morning tiyul, Separate swimming & health club,
1400NIS p.p. F/B (dbl. occ.) - single supp. 700NIS, Non-members add
50NIS p.p., Reservations confirmed upon payment only, Round-trip
transportation from/to 22 Pinsker, Further details: Yisrael Hatzair
(02) 623-1361, Yisrael HatzairP.O. box 7306Jerusalem 91072
TRAVEL DESK SPECIALS
For reservations at the hotels listed below or any other Israeli
hotels, please call Batya directly at the Travel Desk 566 7787, ext.
249. She'll be happy to accommodate you with any of your requests.
This Shabbat (call 050-744-0140 for these two offers)
Kibbutz Lavi, valid April 23-25
Shabbat (F/B) & Motza"Sh (B/B): 895NIS per couple
Sheraton-Plaza, Jerusalem, valid April 23-24
THIS SHABBAT: 1090NIS per couple, F/B
Yom HaAtzma'ut Specials
Sheraton-Plaza, Jerusalem, valid April 23-27
675NIS per couple per night, B/B
Sheraton-Moriah, Tel Aviv, valid April 25-26
850NIS per couple per night, F/B
Ruth Rimon Inn, Tzfat, valid April 25-27
2-night package: 875NIS per couple, B/B
Havat HaBaron, Zichron, valid April 26-27
500NIS per couple per night, H/B
Dan, Eilat, valid April 25-28
MIDWEEK: 910NIS per couple per night, H/B
Princess, Eilat, valid April 25-27
2-night package: 1750NIS per couple, B/B
Sheraton-Moriah, Eilat.valid April 25-29
3-night package: 1455NIS per couple, B/B
Neptune, Eilat, valid April 25-28
3-night package: 1305NIS per couple, B/B
Crowne Plaza, Eilat, valid April 26-28
2-night package: 990NIS per couple, B/B
Holiday Inn, Tiberias,valid April 26-28
435NIS per couple per night, B/B
Holiday Inn, Ashkelon, valid April 26-28
480NIS per couple per night, B/B
Park Plaza, Nahariya, valid April 22-28
2-night package: 800NIS per couple, B/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) •
F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh
nights (some, not all hotels)
The Back Page of TT615
The Avrom Silver Jerusalem College for Adults is the educational
component of the Seymour J. Abrams • Orthodox Union • Jerusalem
World Center and incorporates classes & lecturesof the OU Israel
Center's Project Yedid, JCA, and the Jewish Values Education
"Regular" classes & lectures - 20NIS members, 25NIS non- members.
Life members, 5NIS (except for programs of/with other
organizations). No one will be turned away for inability to pay.
Membership 250NIS couple, 180NIS single. Programs of the Center are
partially funded by the Jewish Agency for Israel.
Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 2-9 Iyar (April
9:00am: (men & women) - New format for Rabbi Eisen's shiur in Pirkei
Avot (in effect at least until Shavuot) - Overview of Avot ch.1 with
Rabbi Chaim Eisen
Friday EVE - until Rosh HaShana IY"H
"Early Shabbat Minyan" - Mincha 15 mins. before Plag; Kabbalat
Shabbat after Plag, Mincha: Taz-M'tz: 5:37 • Ach-K'do: 5:40 • Emor -
Shabbat Afternoon Shiur, 5:00pm, Mincha at 6:00pm, minyan permitting
(times remain until RH): Ramban's Holy Letter with Dr. Moshe Kuhr
Communication Series with Rabbi Shlomo Kory
"Been there, did it!" "Disagreeing without Arguing"
Motza”Sh April 24: "Avoiding Misunderstandings" 9:30pm
Sun. May 2: "Talking to Difficult People"
SUNday thru Thursday in the Ganchrow Beis Medrash (first floor)
10:00am The Weekly Mitzvot and Concepts from Minchat Chinuch by
Rabbi Dovid Zitter
11:00am Wednesday & Thursday mornings (Masechet Avoda Zara): Gemara
Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel
N'SHEI LIBRARY - 10:30am to 12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with
10:30am (women) Let's Learn Chumash with Tonia Frohwein
1130am: (men & women) Parshat HaShavua with ShprintzeeHerskovits
Healing & the 10 S'firot Sun. 2:00-3:30pm: How to Connect to HaShem
with Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese Medicine,
Shaarei Zedek Hospital
Sunday, April 25, 7:30pm - Leil Yom HaZikaron - "The Divine
Inheritance", The Ramban's Quintessential Comment on Eretz Yisrael -
A special shiur for Yom HaZikaron & Yom HaAtzmaut byRabbi Chaim
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) excursions into the world of nevi'im with Mrs.
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff
11:35am (men &women)Jewish History series: After Bar Kochba: In the
Days of the Antonines.with Dr. Henry Goldblum
11:36am (women) Why Worldy Endeavor from the teachings of Rav
Eliyahu Dessler, z"l with Aviva Nissim
Special video showing for Yom HaZikaron, Monday, April 26th, 12:30pm
- OperationThunderbolt (famous movie about the raid at Entebbe,
starring Yehoram Gaon) Program subject to change
No Slim for Life this week - resumes next week, IY"H
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
The Center will close at 4:00pm on Monday, Apr. 26and re-open for
davening on Tuesday morning...Then we will close after Davening &
refreshments and will re-open IY"H on Wednesday morning - MO'ADIM
L'SIMCHA- L'GEULA SHLEIMA
Tuesday morning, April 27thYom HaAtzmaut(6 Iyar this year)
8:00am: Festive Shacharitand Hallel, etc. withChazan Itzhak Miller -
Refreshments after Davening
10:45am (men &women) Kuzari - An Adventure in Jewish Thought with
Rabbi Sholom Gold
Wednesdays 11:45am: Hebrew-reading Ulpan with Chani Abramson
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
3:00pm: (men & women)Women in Tanach with Pearl Borow
7:30pm (men & women) Jewish Philosophy: Rambam's Guide for the
Perplexed - Now studying: The Holy Days & Special Times with Rabbi
Wednesday, April 28th, 8:00pm: Memorial evening on the yahrzeit of
R’ Refael Binyamin Levine z”l - A Tzaddik in our Time - The Power of
a Good Thought and a Good Word for a Fellow Jew- Rabbi Emanuel Yosef
Legomsky; Continuation - 2 years after: Family, Shul etc. - Rabbi
Wednesday, April 28th, 8:00-9:30pm: The Sefirot in Action:Steps
Towards Better Communication Skills, Facilitator: Batya Yaniger, BSW,
Spiritual Intelligence Counseling - You will learn to...Become a
better listener • Communicate empathy • Articulate your feelings:
Other dates for this workshop: Tue. May 4th & 11th
8-10pm: Aliya Counseling with Miriam Bass
10:30am: Shiur while you fold...Midrash & Aggada with Rabbi David J.
Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A,
and...with Phil (Some time IY”H, sometimes B”N)
Root & Branch Association (in cooperation with the Israel Center)
PROGRAM IN FRENCH, Thursday, April 29th, 19:00 - "Europe and Israel"
by General Michel DarmonChair, Alliance France-Israel-General
Koenig; Introduction (also in French) by Mrs. Rebecca
WeinbergerChair, Jerusalem Diplomatic Forums, Root & Branch
Association Ltd. • Info: firstname.lastname@example.org • NIS25 per person, members
NIS20, students NIS10
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
9:00am (men & women) New format for Rabbi Eisen's shiur in Pirkei
Avot in effect at least until Shavuot - Overview of Avot ch.1 with
Rabbi Chaim Eisen
UPCOMING at the Israel Center
Wednesday, May 5th, 8:00pm: KORBANICS (The Study of Sacrifices) - A
slide-assisted glimpse into the workings of the Beit HaMikdash
Presented by Catriel Sugarman In memory of Zelda bat Aharon and Sara
a"h and R' Dovid Zev ben Yaakov and Tova z"l (parents of Dr. Heidi
Sunday, May 9th, 8:00pm: Kosher — Is it Healthy? Talk by Dr. Michael
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,
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: email@example.com
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and
NCSY b'Yisrael are assisted by grants from The Jewish Agency for
TT is published and printed "in house" at the Israel Center
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