Shabbat Parshat TZAV - HAGADOL-PESACH
TT #613 - April 2-15, '04, 12-25 Nissan 5764

Shabbat HaGadol and Shabbat Chol HaMoed are the 190th and 197th days (of 355); the 28th and 29th Shabbatot (of 51) of 5764

HINEI A'NOCHI SHOLEACH LACHEM ET ELIYA HANAVI...(Malachi 3:23)
...Behold, I will send you the prophet Eliyahu...

Halachic Times for Jerusalem
Some in Israel Standard (Winter) Time and some in Daylight Savings Time, here in Israel called SHA'ON KAYITZ, Summer Time.
On the night following the first day of Pesach (our first night of Chol HaMoed, the night of the second day of Yom Tov in Chutz LaAretz - first night of the Omer for us all), 1:00am becomes 2:00am.

For your information: The government tries to keep the Seder on Winter time so it starts and ends earlier. Doesn't always work out, but they try. On the other end, they try to switch back to winter time right before Yom Kippur, so the fast ends earlier.

Correct for TT #613
Candle lighting - (Tzav) 5:24pm, (1st day Pesach) 5:26pm, (Shabbat Chol Hamoed) 6:20pm, (last day Pesach) 6:30
Havdala - (Tzav) 6:37pm, (1st day Pesach) 6:39pm, (Shabbat Chol Hamoed) 7:42, (last day Pesach) 7:44
Rabbeinu Tam Havdala (Shabbat HaGadol), 7:15, (First day) 7:16 (Shabbat Chol HaMoed) 8:20, (Last day of Yom Tov) 8:21
Ranges are THU-TUE (6 days)10-15 Nisan, April1-6 (Winter time)
Earliest Shacharit - 4:37-4:30am
Sunrise - 5:27½-5:21am
Sof Z'man Kri'at Sh'ma - 8:35-8:31am (7:49-7:45am)
Sof Z'man T'fila - 9:37-9:34am (9:07-9:04am)
Chatzot (halachic noon) - 11:43-11:41½am
Mincha Gedola (earliest Mincha) - 12:15-12:14pm
Plag Mincha - 4:40½-4:43pm
Sunset - 6:03-6:07pm (5:59-6:02pm)

Ranges are WED-THU (9 days)16-24 Nisan, April7-15 (Summer time)
Earliest Shacharit - 5:29-5:19am
Sunrise - 6:20-6:10½am
Sof Z'man Kri'at Sh'ma - 9:30-9:24am (8:44-8:37am)
Sof Z'man T'fila - 10:34-10:29am (10:03-9:58am)
Chatzot (halachic noon) - 12:41-12:39am
Mincha Gedola (earliest Mincha) - 1:14-1:12pm
Plag Mincha - 5:43-5:47pm
Sunset - 7:07½-7:13pm (7:03-7:08pm)

Shabbat and Pesach times for other cities: (Tzav, Pesach, Chol HaMoed, Shvii shel Pesach)
city Sh. HaGadol First day Shabbat Seventh Day
Yerushalayim 5:24 6:37 5:26 6:39 6:29 7:42 6:30 7:44
Raanana 5:41 6:39 5:43 6:41 6:46 7:44 6:47 7:46
Beit Shemesh 5:40 6:38 5:42 6:40 6:45 7:43 6:46 7:45
Netanya 5:41 6:39 5:43 6:41 6:46 7:45 6:47 7:46
Rehovot 5:41 6:39 5:43 6:41 6:46 7:44 6:47 7:46
Petach Tikva 5:21 6:39 5:23 6:41 6:26 7:44 6:27 7:46
Modi'in 5:40 6:37 5:42 6:41 6:44 7:42 6:46 7:45
Be'er Sheva 5:41 6:38 5:42 6:41 6:45 7:43 6:47 7:45
Gush Etzion 5:39 6:37 5:41 6:39 6:44 7:42 6:45 7:44
Ginot Shomron 5:40 6:38 5:42 6:40 6:45 7:43 6:46 7:45
Maale Adumim 5:24 6:37 5:26 6:39 6:29 7:42 6:30 7:44
Tzfat 5:34 6:37 5:36 6:40 6:39 7:43 6:40 7:44
Kiryat Arba / Hevron5:40 6:37 5:41 6:40 6:44 7:43 6:46 7:44

Last time for eating chametz (S'fardi) - 8:43am
Last time for eating chametz (Ashkenazi) - 9:04am
Deadline for possession & burning of chametz (S'fardi) - 9:56am
Deadline for possession & burning of chametz (Ashkenazi) - 10:22am
Earliest time to begin the Seder - 6:30pm
Preferred time to finish Afikoman - 11:44am

Jerusalem lights candles 40 minutes before sunset. (Except for those who don’t follow that custom.) Which sunset? Important question. The standard practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a little over 800m above sea level. If one could see the sun set over a horizon at sea level (which can be done from some parts of J’lem), it would set about 5 minutes later than someone watching from sea level, or seeing the sun set beyond mountains that are approx. the same height as Jerusalem is. Since the sunset on the same plane is 5 minutes earlier, and for Shabbat purposes is the sunset we would have to consider because of the strictness of Shabbat, then J’lem candlelighting time is really only 35 minutes before “the other” sunset.
All other places at some height above sea level have similar problems.

Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset, just like Jerusalem. Not everybody holds by that timing.

Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table.

Also realize that Sfardim and Ashkenazim often has differences in minhag.

Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since the eastern horizon (where the sun rises) consists of the Hills of Moav across the Jordan River, which are approx. at the same elevation as Jerusalem

Sunset, on the other hand, is given for an elevation of 825m and, in parentheses, as if at sea level. There are different opinions as to which sunset time should be used for halachic purposes. We present both times.

The deadlines for the SH'MA and the Shacharit Amida can be calculated in two ways. Either considering the day to be from sunrise to sunset or from dawn to stars out. The first way of reckoning is known as the opinion of the GR"A, and is the first time given in each case. The second method is known as the Magen Avraham, and is presented in parentheses.

Aside from candle lighting and havdala, the times are presented as a range, from the current Thursday of the issue of Torah Tidbits until the coming Thursday, a span of 8 days. Days between the two Thursdays can be determined by interpolation (which means: a method by which to estimate a value of between two known values-this is something that people above a certain age might remember from high school trigonometry and logarithms, but younger people who went to school during the calculator era might not be familiar with).

It is usually wise to "pad" the times with a minute or two in the "play it safe" direction. E.g. Plag Mincha. Better to finish Mincha a minute or two before the given time. But, better to not light candles until a minute or two after the given time.

WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...

The Molad of Nisan was 8:31am on Sunday the 21st of March. (This is the clock equivalent for Israel of what was announced in shul.)
To find the last time for Kiddush L'vana, we add 14 days, 18 hours and 22 minutes to the molad. This brings us to 2:53am early monday morning, Erev Pesach. The night before, B'dikat Chametz night, the Moon will be visible all night and appear full. K.L. may be said until 2:50-ish. Actual full moon is after 1:00pm of Monday. Although K.L. can be said until full moon, we do not use the astronomical (actual) full moon for this purpose, but the time based on the average molad and nigud. The ramification for this month is that the deadline for K.L. is 10 hours "early".

Lead Tidbit
Eliyahu HaNavi
This prophet, who, according to our Tradition, is the one who will announce the imminent arrival of the Mashiach, shows up twice, so to speak, at Pesach time. The first is in the haftara of Shabbat HaGadol, when we hear that G-d will send Eliya (he's Eliyahu with a VAV dropped from his name; this is not the only time) before the coming of G-d's Great and Awe-filled Day. And then, of course, at the Seder table, we are all aware of the Cup of Eliyahu that is filled, but left un-drunk until the Complete Redemption. It seems important for us to be reminded that the redemption from Mitzrayim set into motion many great things in our Nationhood, but that there is more to come (to say the least). Mention of Eliyahu at Pesach time reminds us of the whole package deal: We get out of Egypt, we commit ourselves to G-d at Sinai and accept the Torah, we proceed to Eretz Yisrael, the intended venue of Jewish Life, we build the Beit HaMikdash... AND we live our lives- as individuals and as a People - in such a way that the we will neither lose the Mikdash ever again, nor ever be exiled. This aspect of "the whole picture" shows itself in different ways on Leil Pesach. At the Seder table, we focus on the Exodus, of course, but occasionally we look beyond it. The initial statement of the Seder - HA LACHMA ANYA - sets the tone of including the future redemption as part of the evening’s foci. Now, we are here; next year, in Eretz Yisrael.

In the Mishnaic discussion of the place of remembering the Exodus at night, we find the additional comment of the Sages dealing with remembering the Exodus even at the time of Mashiach.

The DAYEINU poem begins with the accounts of Y’TZI’AT MITZRAYIM, but then goes into the Midbar, through the split sea, to Sinai and the Torah, and into Eretz Yisrael and the building of the Beit HaMikdash.

And then there is the concluding statement of the Seder (we’ve added more, but it was the original ending) - Next Year in Rebuilt Jerusalem.
But all of the above says to us: Tonight we remember the Egyptian Experience and we also look further into the future to the Complete Geula. However, when we contemplate the message of the Haftara of Shabbat HaGadol, we see that the the Complete Redemption is being presented “right up front”, and it will remain in our consciousness throughout the Seder.

Sedra-Stats
25th of 54 sedras; 2nd of 10 in Vayikra
Written on 169.8 lines in a Sefer Torah, rank: 38th
8 Parshiyot, 7 open and 1 closed
97 p'sukim - 36th (3rd in Vayikra)same as Sho'f'tim, which is a bit larger than Tzav
Sources say that TZAV has TZAV (96) p'sukim. Our Chumashim have 97. Either one-off is acceptable for G'matriya purposes, or there was a slightly different p'sukim-breakdown in the past.
1353 words - 38th (3rd in Vayikra)
5096 letters - 38th (3rd in Vayikra)

Mitzvot:18 of 613; 9 positive; 9 prohibitions

Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.

Kohen - First Aliya -11 p'sukim - 6:1-11
[P> 6:1 (6)] After the preliminary descriptions of the different korbanot from last week's sedra, we now find the description of the daily service in the Mikdash.
After burning all night, the fires of the Mizbei’ach are tended first thing in the morning (before sunrise). This first task of the day is relatively less important than other tasks, although it was enthusiastically sought after by young kohanim who vied for the honor of "T'rumat HaDeshen" [131,A30 6:3]. The kohen performing this task would remove the ashes from the Mizbei’ach fires and place them beside the Mizbei’ach. He would then change into other garments (of a slightly lesser quality than those worn for "regular" Temple service) and take the ashes to a specific "clean" place outside the camp.
The fire of the Mizbei’ach was to burn always [132,A29 6:6] and was not allowed to be extinguished ever [133,L81 6:6].

SDT The portion from the beginning of Tzav until this point is one of the daily readings of the Korbanot section of the Shacharit service. It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls". The Gemara relates the following: Avraham Avinu asked G-d" what method will my descendants have to pursue atonement for their sins?". G-d told him that sacrifices will help bring atonement. Avraham then asked what will be during the time that the Beit HaMikdash will not stand and sacrifices will not be practiced. G-d's answer: "I have already prepared for that eventuality. As long as they read the Torah portions about sacrifices, I will consider it as if they actually offered the sacrifices, and I will forgive them their iniquities." This idea is hinted at by the words in the opening pasuk of the sedra: ZOT TORAT HA'OLAH - This Torah (portion) of the Olah - HEE HA'OLAH... - It (the passage) IS the Olah.

SDT The Mishna in Yoma describes the enthusiasm with which the kohanim would vie for the honor of tending the fires on the Mizbei'ach. When given the "go ahead" by the senior kohen in charge, the young kohanim would race up the ramp - first one to the top of the Mizbei'ach would perform the task. When it happened that one kohen fell (or got bumped) from the ramp and was injured (some say worse), the Sages changed the method of choosing from among many kohanim, to the less dangerous counting fingers around the circle of kohanim to a randomly selected large number.

[P> 6:7 (5)] The Torah next returns to the topic of the "meal-offerings", the MINCHA. A small amount of the flour-oil mixture and all of the frankincense (L'VONA) was scooped up and placed on the Mizbei'ach to burn. The "mincha" was not to be made Chametz [135,L124 6:10] (there are exceptions to this rule, notably some of the Menachot that accompanied the TODA offering, which therefore was not brought on Pesach - this is why we do not say "Mizmor L'Toda", T’hilim 100, on Pesach. The other exception is/are the SHTEI HALECHEM, the two-loaves offering of Shavuot.). The rest of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdashat the time of the offering [134,A88 6:9].

Levi - Second Aliya - 22 p'sukim - 6:12-7:10
[P> 6:12 (5)] Each day, the Kohen Gadol is to bring a meal-offering of a tenth of an eifa of flour (plus oil & spice) - half in the morning and half before evening [136,A40 6:13]. This mincha was not to be eaten [137,L138 6:16], but rather was completely consumed on the Mizbei'- ach.

[P> 6:17 (7)] The CHATAT [138,A64 6:18] was slaughtered in the same place as the "Olah" (viz. the north side of the Mizbei'ach). An integral part of a sin-offering is the eating of its meat by the kohen (kohanim) who brought it on behalf of the sinners.

SDT The Meshech Chochma points out that the kohen who dealt with the sacrifice is the one who should eat from it, because only he would know if his kavanot (thoughts and intentions) were correct or not. His eating of the sacrifice makes the statement that he indeed did and thought all that was required. (The punishment for a kohen intentionally eating of an invalid sacrifice - in this case, he being the only person who could know of its invalidity - is punishable by "death from heaven".) We see in this issue, a high level of accountability a person carries for his own actions. Sort of like a Mashgi’ach certifying the kashrut of a restaurant- would he himself eat there? One would hope so.

Certain chata'ot, whose blood was brought into the Mikdash, were not to be eaten [139,L139 6:23], but rather completely consumed on the Mizbei- ach.
SDT The Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see him at that place can now assume that he is bringing an Olahand will not automatically jump to the conclusion that he has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer being overheard by others. This is one of many, many moral lessons that can be derived from the Korbanot.

Someone with very limited vision might ask, “Why should we ‘waste our time’ learning about Korbanot?” Part of the reason (only part) is for the lessons we learn that have ramifications beyond the service in the Mikdash. Torah lessons (such as the SDT immediately above) are for always.

Shlishi - Third Aliya - 28 p'sukim - 7:11-38
[P> 7:11 (17)] The Torah next discusses the Sh'lamim, [141,A66 7:11] beginning specifically with the "Toda". The animal sacrifice is accompanied by various types of wafers and cakes. Parts of the animal are burned on the Altar, parts are given to the kohen, and the remainder is to be eaten by the bringer of the korban.The korban must be eaten by midnight (actual deadline is dawn; midnight is required as a precaution). It is forbidden to leave over any of the korban until morning [142,L120 7:15]; that which is left over must be burned [143,A91 7:17]. If the Sh'lamim is in fulfillment of a vow, its meat may be eaten for two days, becoming "Notar" on the 3rd day.

It is forbidden to eat "Pigul" [144, L132 7:18]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Mizbei’ach was not something physical nor a mistake in the kohen's action, but rather an incorrect thought (kavana), of certain types. It is significant that improper thoughts alone caneffect the status of a korban.

SDT The most severe lapse in a kohen's kavana is one concerning time. A lapse regarding place of the eating of the korban, for example, is less severe (punishment- wise). If the kohein has in mind to eat from the korban at a time when it is no longer allowed, then that mis-kavana renders the korban “Class-A Pigul”. This fits with our previous notions concerning Shabbat and the Mishkan, that the sanctity of time is "higher" than that of place. (from a drasha by Rabbi Fabian Schonfeld.)

It is forbidden to eat of a korban that has become tamei (ritually unclean) [145,L130 7:19]. This is punishable by makot. It is required to burn tamei korbanot [146,A90 7:19]. A person who is tamei who intentionally eats meat of a korban is liable to "koreit" ("cut off" by G-d).

Certain fats of kosher animals are forbidden to eat [147,L185 7:23]. This is the prohibition of "cheilev". There are differences between the cheilev of a korban and that of a regular CHULIN (non-sacred) animal.

Eating blood of a bird or mammal is a capital offense (from Heaven) [147, L185 7:26]. Eating meat with blood still in it is a lesser offense, but nonetheless forbidden. This is why meat has to be "kashered", not just kosher.

SDT Rashi teaches us that the specific mention of mammals and birds in the prohibition of blood teaches us that the blood of fish and locust are not forbidden. Note that birds and mammals are required to be “shechted”, and they are the two classes of warm-blooded animals, as opposed to fish and insects.
[P> 7:28 (11)] What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc.

The Torah explains not only what, but why the kohanim receive certain parts of the korbanot. Done properly, we see the relationship and balance between the kohein and the people.

These are the rules of the various types of korbanot that G-d

R'vi'i - Fourth Aliya -13 p'sukim - 8:1-13
[P> 8:1 (36)] Having set down the rules, G-d now commands Moshe to take Aharon and his sons, the special garments of the kohanim, the sacrificial animals, and the anointing oil, and perform the inaugural ceremonies for the Mishkan in the presence of the People. Moshe dresses Aharon in the garb of the Kohen Gadol, anointshim, the Altar, and the vessels of the Mishkan. He also dresses Aharon's sons.

According to Rashi, the seven day inauguration period for the Mishkan preceded its erection. This, says Rashi, is another example of EIN SEDER MUKDAM U'M'UCHAR BATORAH, that the Torah is not always in chrono- logical order.

Note from the Torah Tidbits chief statistician: This portion of R'VI'I in Tzav contains the middle of the Torah in P'sukim. According to my (computer assisted) count, the midpoint of the Torah is between p'sukim 8 and 9 of Vayikra 8. This is one pasuk later than where the standard Chumash says the midpoint is. This discrepancy might be explained by different treatment of Parsha breaks within a pasuk. Might be explained. There may be other reasons.

Again, according to my count, the midpoint of the Torah in words is contained within the Chamishi portion of Tzav. The words EL HAYESOD in Vayikra 8:15 is the midpoint, with EL belonging to the first half of the Torah, and YESOD being the first word of the second half. This midpoint is considerably earlier in the Torahwhen compared with the "traditional" midpoint of DAROSH DARASH, in Parshat Shmini, Vayikra 10:16. Similarly, the ALEF of HU in 8:28 is the midpoint for letters, also far off from the large VAV in GACHON in Vayikra 11:42. In other words, the midpoints of the Torah in p’sukim, words, and letters are all in Parshat Tzav,although Tzav is only the 25th sedra in the Torah. B’reishit’s larger sedras is responsible for pulling the midpoints closer to the beginning, sedra-wise. [The midpoint of the Torah in lines is in Shmini.]

According to various sources, the traditional midpoints for words and letters don't apply to all words and all letters in the Torah, but only to secial ones. For words, some say that only the double words like DAROSH DARASH are intended. For letters, perhaps only the larger and smaller letters are intended.

Chamishi - Fifth Aliya -8 p'sukim - 8:14-21
A bull as a sin-offering is brought and Aharon and his sons "lean" on it. (This is a vital element of most personal korbanot. It facilitates a psychological identification with the animal and adds meaning to the act of sacrifice.) Leaning (smicha) is accompanied by confession (vidui) or words of praise to G-d, depending upon the korban. The bull was slaughtered and part of its blood was put on the corners of the Mizbei’ach and on its base. Parts of the bull were placed on the Mizbei’ach; the remainder was burned outside the camp.

The first of two rams was next offered, as an OLAH.

It is very important for us to understand that Korbanot were not "hocus-pocus, we're forgiven" offerings. It doesn't work like that. Never did. A Sin Offering, whipping by the Sanhedrin, even a death penalty, had to be accompanied by real T'shuva and Vidui. Without the heart in the korban- equation, the people were continually castigated by G-d for hollow meaning- less acts and lip service. The ceremonies have deep significance and meaning, but the heart and soul of a person must truly be involved, other- wise the korban is (less than) nothing.

Shishi - Sixth Aliya - 8 p'sukim - 8:22-29
The second ram was then offered (as a SH'LAMIM called EIL HAMILU'IM) and several procedures, as specified in the Torah, were followed. Note that Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash.

SDT From the description of the proce- dures of the bringing of various sacrifices, it is clear that the kohen is not merely a technician who is authorized to perform the service, but rather he is an integral part of the bringing of the korban. This is seen by the various dabbings on the earlobe (some say that it was the upper part of the ear that is the T'NUCH, and still others say the cartilage in the center of the ear), thumb, and big toe of the kohen, etc. as described in this parsha. So too, the fact that the kohanim must eat of various offerings, indicates their integral involvement in the whole process.

SDT Some commentators speculate that had Moshe accepted his first mission at the Burning Bush without continually claiming inadequacies, he would have been the Kohen Gadol as well as Leader (Melech) of the People. Instead, Aharon was "given to him" then, to share the burdens of leadership.
Moshe was acutely aware that he was to pass the baton of the Kehuna to Aharon in this vital area of communal and spiritual function. It must have been difficult for Moshe to step back at this point.

Sh'vi'i - Seventh Aliya - 7 p'sukim - 8:30-36
Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as an honor-guard.

SDT Rashi teaches us that in addition to this one-time isolation of 7 days, there were two other times the Kohein Gadol was isolated for a 7-day preparatory period. One is the week before Yom Kippur - this was every year, of course. And the other was for the preparation of the Para Aduma - this was once in a (long) while- Para Aduma was not a common event. (And any Kohein could be the one in charge, not just the K.G.) This idea is alluded to by the words LA’ASOT (Para) and L’CHAPEIR (Yom Kippur).

Aharon and his sons did all that G-d had commanded through Moshe.

SDT Rashi says that this implied that they made no changes or improvisation, much to their credit. (Sometimes, the same kind of statement can be meant as a criticism - not this time.)

Haftara - 21+1 p'sukim - Mal’achi 3:4-24
Unlike recent special Shabbatot, when we read a special Maftir in a second Torah and a special Haftara, for Shabbat HaGadol that is not the case. We use only one Torah and we read Parshat HaShavua from it.. We do, however, read a special Haftara. Some opinions say to read this haftara only when Shabbat HaGadol is Erev Pesach(a rare occurrence). Other opinions say to use this haftara only when Shabbat HaGadol is NOT Erev Pesach (as is the case this year... and most years). Common practice is to read it on Shabbat HaGadol in all cases, preempting the regularly scheduled Haftara.
The haftara speaks of faithfulness to Torah and the promise of the coming of Eliyahu HaNavi as the harbinger of the Complete Redemption. That the second, to some extent, depends on the first can be seen in the closeness of the following two phrases: ZICHRU TORAT MOSHE... (remember the Torah, and keep it), and HINEI ANOCHISHOLEI'- ACH LACHEM... and if you do, then I will send Eliyahu... This is implied in the haftara.
Note: The penultimate (next to the last) pasuk is repeated as the concluding pasuk of the haftara. This is done to end the book of Trei-Asar on a positive note (Mal'achi being the last “booklet” of Trei-Asar).

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 229 • Announcing and Restoring the Object
As described in prior lessons, the finder now possesses an object that he must restore to its owner. How does he go about restoring it?

Assume the finder, Reuven, knows that Shimon owns the unique, lost object and will restore the object to him, especially because it had an identification mark on it naming Shimon as the owner. (Examples of markings include a name tape on a garment, a card in a wallet or pocketbook, a letter with a name on it, or any other thing that will help the finder identify the owner.) The finder should contact the owner by the best method available - phone, fax, letter, email, etc. - in order to announce the finding of the lost object and the desire to restore it. After contact, the owner should come to the finder to retrieve his lost object. If the finder cannot contact the owner, however, he may leave the found object at the home of the owner with a person of suitable age with instructions to give the object to the owner. The finder may also leave the object in a courtyard or other secure place belonging to the owner so that it will not be stolen from that place.

Examples include a mailbox, the owner's high-fenced in courtyard, or any other place or premises belonging to the owner where it is reasonably expected that the owner will spy the object as soon as he passes by his premises and retrieve it. This option is acceptable, even though the owner may not be aware of it, if the object was left at his guarded premises. On the other hand, if the object was left in an unguarded place, then the finder assumes responsibility if the object gets lost or stolen.

Reuven finds an object with an identification mark, but the owner cannot be known from the mark. For example, Reuven finds a loosely-knitted homemade sweater with unique colors with alternating purple and pink stripes. Reuven must announce that he found something in such a manner and in places that will make it likely that the owner will come forward to identify and reclaim the object. The codes speak of making the announcement in the shul on those days when most people frequent the services, and at such intervals that will make it likely that the announcement reaches the owner. The best place to make announcements depends upon the community or location where the object is found. The Beth Din may have to issue directives such as advertising in a news- paper, community or synagogue bulletins, placing notices on lamp posts, trees, or school bulletin boards. In those societies where it is dangerous to announce a found object, then the finder must initiate a word-of-mouth announcement to reach the owner.

In the eleventh century, a synod of Rabbis decreed that the owner who lost an object should also make an announcement so that the finder will know where to restore it and also so that others will also be able to tell the person who found it where to find the owner. The decree also provided that persons other than the finder and the owner may not refuse to cooperate to bring together the owner and the finder on the grounds that they swore to secrecy not to disclose to the owner the finder's identity.

The wording of the announcement The wording of the announcement must not be so obvious in its description of the object that a dishonest person may attempt to claim it, nor must the language be so obscure that the owner will not realize that his object has been found.

One purpose of the announcement is to enable anyone who may own such an object to search at home, in his pockets, or in other places to see if he has lost such an object. The owner then goes to the finder to describe the lost object.

The identification by the owner There are three categories of identification of lost objects by the alleged owner.
1. The alleged owner states that he lost a blue coat (the announcement refers to a found coat). This type of identification does not carry any weight because it may be a fortuitous guess. Saying that "the coat that I lost is blue and has black buttons" likewise does not rise to the level of good identification.
2. A higher level of identification might be "the coat is blue with black buttons and is a size 44; or it was lost in Cohen's restaurant, the same place where Reuven found the coat.
3. The highest level of identification might be the owner stating that the coat has a tiny hole on the inside lining about 4 inches from the zipper of the lining on the right side. Only the true owner could be so specific.
Beth Din should not only establish criteria for the identification of lost objects depending upon the type of object that was found, but they should also establish the categories in each community.
If an alleged owner makes an identification under category 1, the finder should not give the object to him.
If a person is a known liar, he, too, should not be given the object that he allegedly lost even if he identifies the object by category 2.
If, however, he produces two witnesses who state that he lost that object (or if he identifies the object by a category 3, then he may be given the object. There is an opinion that denies a known liar a restored object even by a category 3 identification unless he produces two witnesses that say the object is his.
If the alleged owner employs category 2 identification, he must be known to be an honest man or have witnesses testify on his behalf in order to receive the object from the finder.
If, for example, both Shimon and Levi come forward and correctly identify the object according to category 3, neither may receive the object. It has been suggested that if one employs category 3 and the other category 2 identification, the object should be given to the one who employs category 3. It may be suggested to them that either one should, without conceding that the object is not his, waive his rights to the object, or else they should compromise in some way. If, however, one can produce two witnesses that the object is his, he will get the object. (Producing only one witness does not alter the situation in favor of the person producing the one witness to bolster his identification.)
If one produces category 3 identification and the second produces witnesses, the object is given to the one who produces witnesses. The witnesses need not testify that they saw the owner lose the object; they need only testify that they know that the object belonged to him.
If Shimon and Levi each produce two witnesses who state that the object belongs to him, neither party receives the object.
Beth Din must establish rules and judge each case anew, since two situations are rarely are alike.
The finder need not take an oath
Reuven finds a wallet and restores it to Shimon who pleads that the returned wallet contained only $100, even though Shimon claims that it had $200 when he lost it. Even though Shimon requests that Reuven take an oath that the wallet contained just $100 when he found it, Reuven need not take such an oath that the walletwas restored in the same condition in which he found it. Such a requirement may cause people to be reluctant to pick up lost objects.
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: orders@gefenpublishing.com and via website: www.israelbooks.com and at local Judaica bookstores.
Questions to quint@inter.net.il

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
Fast of the Firstborn
The Yerushalmi (Pesachim 10:1) states that Rebbe ate neither chametz nor matza on erev Pesach; one reason is that he was a firstborn. More explicitly, in tractate Sofrim (21:3) it states that one may not fast in Nisan except for the fast of the firstborn on erev Pesach. Thus the Shulchan Arukh rules that the firstborn shouldfast on this day (SA OC 470). The Tur writes that this fast is a commemoration of the miracle in which the firstborn Jews were saved from the plague that visited the Egyptian first- borns.

While the sanctity of the firstborn, for example for redemption of the firstborn, is only a son who is the firstborn of the mother, these were not the only first- borns who were affected by the plague in Egypt. Our tradition states that the firstborn of the father was also smitten; that the heads of households were hitby the plague; and that Bitya, the daughter of Pharaoh who drew Moshe from the Nile, was saved from the plague in merit of her kindness, suggesting that firstborn women were also smitten.

Indeed, the Raviah (end of siman 525) states that the firstborn of the fathers should also fast, and the Agudah (10:91) states that women should also fast. (Both cited in Beit Yosef OC 470, citations from glosses in Mif'al HaTur edition.) Yet this is not the custom; rather, as the Rema writes (Darkhei Moshe OC 470:1) inthe name of Maharil, the fast is specifically depen- dent on those firstborn who have the sanctity of the bechora. We may ask, since the fast is a commemoration of the salvation, why do we distinguish among the different groups of people who were saved from the plague?

We can answer this question based on a remarkable insight of the Netziv. The Netziv's starting point is a different, well-known difficulty regarding the plague of the firstborn. On the one hand, the Torah seems to emphasize that this plague was carried out directly by HaShem. In Shemot 11:4 HaShem states, "I will go out into the midst of Egypt"; in Shemot 12:12 He says, "And I will pass through the land of Egypt on that night, and I will smite all the firstborn in the land of Egypt, from man to beast; and I will execute judgment on all the gods of Egypt; I am HaShem". Indeed, we recite in the Hagada that the repetition comes to emphasize the personal aspect of this retribution: I, and not an angel; I, and not a seraph; I, and not an agent; I, and no other.

Yet only a few verses later, we find that HaShem will prevent the "destroyer" from smiting the children of Israel, if they put the commanded signs on their entrances (Shemot 12:23). On the previous verse, Rashi explains, "Once permission is given to the destroyer to assail, it doesn't distinguish between the righteous andthe wicked". Here the Torah, and the Sages, seem to be emphasizing that the destruction was not wrought through HaShem's direct intervention.
The Netziv explains that HaShem's presence did indeed pass through Egypt, but not in order to punish. Rather, whenever flesh and blood encounters the awesome holiness of the Divine Presence it becomes vulnerable. We find this idea in many places in the Torah. For example, at Mount Sinai the people said, "Let not G^d speakto us, lest we die" (Shemot 20:16). After the sin of the golden calf, HaShem tells Moshe that His presence will no longer be among them, rather "I will send an angel before you... I will not go up in your midst, for you are a stiff-necked people, lest I consume you in the way" (Shemot 33:2-3). Finally, in the case of Korachall those who approached the Sanctuary were destroyed, and afterward when HaShem's glory descended on the camp this began the plague on the rebellious people, which was stopped only by the incense (Bamidbar chapters 16, 17).

The Netziv explains that as HaShem's presence passed through Egypt, it moved and attracted the souls of all those with exceptional spiritual force, whether for good or for bad. He explains that the forces of evil are also spiritual forces, and these also ultimately draw their sustenance from the Divine, and are attracted to it. However, when they draw too close they are consumed since they are not fit to approach so close to holiness.

As the Divine presence passed through Egypt, two kinds of spiritual forces drew close to it: those with an inherent spiritual elevation and those that arrogate to themselves spiritual leader- ship. The firstborn's status is inborn; all those who were the firstborn of the mother were drawn towards the Divine presence. Otherindividuals viewed themselves as exalted and important; these include the heads of households and the firstborn of the fathers. It also included firstborn daughters, at least in the case of someone so important as the princess Bitya. These individuals also perished in the plague.

According to the Netziv, we can easily see why only firstborn sons of the mother fast. These are the only individuals whose special importance is inherent and inborn. The firstborn in Egypt perished because they were firstborns; household heads and others perished not because of their status but rather because their status granted them, at least in their own eyes, an elevated spiritual flow and importance. However, this flow of spirit was not one of holiness, but rather a negative spirit which was a kind of parasite on holiness. Therefore, it could not survive such a direct encounter with the Divine Presence which passed through Egypt; it became fair prey for the "destroyer".

Indeed, even the firstborn of Israel would have perished were it not for HaShem's special protection, since at the time of the Exodus, their spiritual level was far from one that could safely encounter the Divine presence. The Netziv explains that it is exactly this "shielded" encounter with holiness that endowed the first born of Israel with their special sanctity. (This explanation has much in common with the explanation based on Chassidut we wrote on the pidyon bechor.)
“Meaning in Mitzvot” is undergoing intensive editing, and BE"H and the help of loyal supporters, we hope to have the book out soon. If you would be interested in helping with publication, please contact Rabbi Meir about making a dedication or subscription (advance purchase): mail@asherandattara.com, fax 02-642-3141
Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, andsubmit your own Qs — www.jewishethicist.com or www. aish.com

Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
On Being a Jewish Prophet
The Rambam, like all those of the rationalist school, saw prophecy as devolving on those individuals who had reached the moral, spiritual and social level required to receive the word of G-d. S.R. Hirsch, for instance, comments on the interruption of the story of the Exodus with the genealogy of Moshe and Aahron (Sh'mot6:14-28), that this is to show that revelation does not come on deranged peasants, wandering mystics and spiritually intoxicated beings, but rather on people with impeccable family traditions, appropriate age and the necessary spiritual stature.

In contrast, the Ramban, Abarbanel, and other mystics, saw revelation as coming from HaShem, irrespective of the spiritual's training or other individual traits; Yermiyahu, who was chosen as a prophet before his birth, is the classic example of this.

The former teaching is in keeping with the Rambam's rationalistic approach as well as his view of Judaism as pertaining to the purification and spiritual perfection of the individual. The other school saw in addition to this purification, the constant interplay and relationship that can exist between HaShem and chosen individuals.

Both schools taught that prophecy was granted only to those living in the Land of Israel and that there is no prophecy in Chutz La'aretz.; Yechezkiel, a prophet who lived in Bavel, was either a prophet before the first expulsion of Israel by the Babylonians or else drew his prophecy from the revelations he received on the Euphrates, that is, the Eastern border of the Promised Land, thus insuring the connection between the spiritual relationship with HaShem and the sanctity that exists only in that Land.

Both the mystics and the rationalists agree that there is a difference between the prophets of Israel and those whom G-d sent to the nations of the world. It is possible to see the distinguishing features of the all the prophets of Israel by considering Bil'am as typical of the Nations' prophets and Moshe as the father of Jewish prophets. Bil'am arrogantly saw himself as one chosen to prophesy, used divination and magic to foretell Israel's future, required payment for his prophecies and was moved primarily by evil thoughts, not only concerning harm to Israel but even relating to his principles - he was prepared to corrupt Moav by counseling them to sexual immorality, in order to achieve his goal. Furthermore, the message was not given to him directly but through a vision or angel. Moshe's modesty made him reluctant to accept his mission, preferred to be wiped out rather that seeing any harm befalling Israel, and required neither sorcery nor magic to hear and transmit the word of G-d that he received without any intermediary. With regard to Bil'am, the text uses the word VAYIKAR [met or occurred to], that refers to one who transmits a message but neither intends to be sanctified by it nor to draw closer to G-d and thereby improve his ways. Hashem calls [VAYIKRA] to Moshe, denoting him as one who wishes to be elevated by the message and so to draw close to the speaker, and not merely to transmit the message.

We can distinguish between three separate groups of the Jewish prophets.
There are those who were spiritual teachers, judges, and military leaders, like Joshua, Devorah, and Samuel; all of them cast in the mould of Moshe.
Then, there are those who all left a written legacy of their revelations and prophecies. The name, Later Prophets, is erroneous, because side by side with them there existed numerous other prophets of whom we have no record, simply because their mission and their words only had significance for their particular generation; whereas Isaiah, Jeremiah, Yechezkiel, and the 12 Prophets have significance for all generations.

Finally, there are the prophets whose message was never written nevertheless they too have eternal significance. Commonly known as Nevi'im Rishonim, they include Natan, Gad, Eliahu, and Elisha. We shall be concerned only with the latter two, who enjoyed a specific teacher and disciple relationship.

The text tells us nothing about Eliahu's family or tribal allegiance. All we know is that he came from the Gilead, without our having any knowledge of the particular town from which he came; there is a tradition that he was from Yavesh Gilead that lay to the east of present day Beit Shean. Rabbinic tradition is that Eliahu was actually Pinchus ben Eleazar HaKohen. Throughout the tanachic story about him there is the hallmark of zealotry, as with Pinchus who killed Zimri and thereby stopped the plague that was brought on Israel as a punishment for their involvement with the daughters of Moab (Bamidbar 25:7-9). He prophesies a drought in order to prove that natural phenomena like everything else are neither accident nor scientific forces, but rather they are HaShem's work in the affairs of man and in the world. Rambam, being troubled with the lack of a Divine directive for this message, simply assumes that G-d had told him to bring the drought; but the text didn't mention it. The mystics teach that Eliahu brought it on his own initiative; a case of the Tzadik decreeing something and HaShem agreeing. This is in some fashion seeing the all-rational, all-knowing and all- powerful Deity in interaction with pious humans. Eliyahu's appearance in the text is an abrupt one without any introduction and he departs in a chariot of fire to Heaven. Verily, a prophet of the whirlwind.
This is the 31st installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] Torah Tidbits this 'n that
[7] T'kehlet
[8] From the desk of the director

[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center.The following is a Q&A from Eretz Hemdah...

Q May I (an Ashkenazi) eat on Pesach at the house of a S'fardi friend, food that was cooked in pots that he uses to cook kitniyot? If so, why? (They have assured me that all ingredients will be kitniyot free.)

A The various questions of kitniyot on Pesach seem to have become so divisive over the last period of time that one can barely open his mouth on the topic without fear of attack or offending someone. However, the answer to this question should be acceptable to all combatants on the topic.

The Terumat Hadeshen (one of the pillars of early Ashkenazic p'sak) (Responsa 113) says that although we are strict not to eat kitniyot, if a grain of kitniyot falls into a pot on Pesach, we are not so strict as to forbid the food, for the prohibition on a mixture containing any amount (mashehu) of chametz on Pesach does not apply to kitniyot. The Rama (Orach Chayim 453:1) concurs that if kitniyot fall into a pot we do not forbid the contents of the pot. (If one can find the kitniyot they must be removed - Mishna Berura ad loc.:8). The Terumat Hadeshen apparently permits the food in the pot only when there is a tiny amount, which would be batel (nullified) by standard food prohibitions, other than chametz on Pesach. However, most poskim under- stand that the Rama includes in his leniency any case where the kitniyot is a minority (Pri Chadash :1; Chuk Yaakov :5; Mishna Berura :9; see Bemareh Habazak IV, 51). Thus, while we never know exactly how muchflavor comes out of the walls of a pot which has absorbed non-kosher food, we know that there will not be a majority of kitniyot in the "kosher for Ashkenazim" food that is cooked in the pots in question.One might want to claim that our case is more severe than that which the Rama discussed, because here one is purposelysetting up the situation where he will rely on the fact that the minority kitniyot will be batel. (There, the grain fell in.) There is much to say about this, but we will concentrate on the question at hand, dealing with utensils, not b'en (actual pieces or juices of a forbidden object that are in the food directly, notexpelled from the walls of the pot). We have precedents of foods that are permitted by certain communities and forbidden by others. (Regarding kitniyot, it is quite clear that the stringency, while binding on Ashkenzaic communities, is not something that is forbidden on its own merits, but based on custom - see Beit Yosef,OC 453). The Rama (Yoreh Deah 64:9) discusses the custom of the Jews of the Rhine area to eat a certain type of animal fat that most other Jewish communities felt was forbidden. He rules that although members of other communities should not eat from this fat or from a food that contains 1/60th of it, these others may usethe utensils that this fat was cooked in. From here we see that there is more room to allow cooking in the utensils of those who are more lenient than others on a certain matter than to eat from a food that contains a significant minority of such questionable food. As we have already seen, most poskim permit eating a foodthat has in it a significant minority of kitniyot. It is also quite clear that the likelihood of a serious prohibition is stronger by the fat than by kitniyot. Thus, it follows that it is permitted according to the Rama (who is the decisor for the Ashkenazi custom on kitniyot) to eat from "kitniyot pots." See also YechaveDa'at V, 32, who comes to this conclusion after presenting several more precedents. Although stringency on Pesach has positive elements and times exist when one has cause to consider where he should be eating, it is neither healthy nor halachically warranted in our case to preclude such a large group of Jews from hostinganother large group (see Rashi, Yevamot 88a).

Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org with the message: Subscribe/English (for the english version) or Subscribe/Hebrew(for the hebrew version). Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel
note: In last week's TT, right in this box, which followed the Vebbe Rebbe's column, there was an Editor's Addition to the question and answer of the Vebbe Rebbe. Problem is that we changed the question and answer at the last minute, favoring a Pesach-related question rather than the one originally submitted by Eretz Hemda for inclusion in last week's issue. Fact is, the one we pulled dealt with the topic of B'CHOR and Pidyon HaBen (which is what the Editor's Addition dealt with), which is actually Pesach- related, since the sanctity of a first born is, in part, a result of the events of the night of the Exodus. Be that as it may, we will IY"H include that Q&A in a subsequent issue of Torah Tidbits.

[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
R' Shmuel Mohilever would go out of his way to try to help those Jews who had been drafted into military service in Russia. He arranged for a kosher kitchen to supply their needs and would invite many of them to his home for Shabbat and Festivals.

Once, before Pesach, the community head came in to him and said, "Rebbe, we're suffering from a bad drought this year. The prices have been going up by the day and people simply cannot afford to pay the costs involved in buying their Pesach needs.''

R' Mohilever said, "Let us assemble the rabbinical court judges and permit the use of kitniyos this year.''

"Rebbe,'' said the man, "you have taken a load off my shoulders. I was trying to see how we could feed the soldiers during Pesach, but now that you have permitted the use of kitniyos, I can rest easier.''

"Jewish soldiers?'' said R' Mohliver in indignation. "That I will not allow. I, you, and all the members of the community will eat kitniyos this Pesach. But as far as the soldiers are concerned, it is our duty to feed them all the best, just as in any other year.''

Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit;, and"Wisdom and Wit" — available at your local Jewish bookstore (or should be).

[3] Candle by Day
Youth often imagines that it is enjoying an activity, when it is really its own youthful spirits that it is enjoying. This confusion is responsible, in part, for one's not deriving satisfaction at an older age from things which gave no end of satisfation during youth. - From A Candle by Day by Rabbi Shraga Silverstein

[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
Last week's word was KATISH, the mallet used to pound shnitzel and the like. We asked if anyone knew a special name for it in English. Besides kitchen mallet, the best we got was meat tenderizer. That will have to do for now.

Here's a word to test your Hebrew- speaking friends. How do you say acrobat in Hebrew? And will add one more word. Among acrobats of many sorts, there is the tightrope walker, or rope-dancer, as he is also known. How do you say that in Hebrew? Acrobat on the right and tightrpoe walker on the left. Each is also shown as it would be written without vowels. SHAVAR, LU'L'YAN

[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
TZAV ET AHARON V'ET BANAV... "Command Aharon and his sons..." The term TZAV (command) poses a difficulty; why was it necessary to use such strong language? Rabbi Shimon explains: The term "command" denotes urging on to carry out a command, both now and in future generations. Such admonishment is especially necessary whenever a monetary loss is involved.

An Olah - a whole-burnt offering - is given entirely to HaShem, so that a kohen derives no benefit from it whatsoever. In the eyes of a kohen, this may be seen as a financial loss, and thus, all the greatness of Aharon and his sons notwithstanding, special urging was necessary.

When HaShem offers us the opportunity to return home, the greatest obstacle standing in our way is the sense that we simply cannot leave things behind. What would be of our nice homes, cars, and other conveniences of life? We do not stop to think of all the marvelous gifts that Hashem gives us. We are blind to the real gifts bestowed upon us in the land of Israel, and seek refuge in false interpretations of the applicability and urgency of the mitzva of yishuv ha'aretz.

So perhaps we should simply wait for HaShem to pave the road? No! The flame on the Altar was self-sustaining; nonetheless, we were commanded to bring a fire of our own. HaShem already blessed us with opportunities. Now it is our turn to act. The commandment is loud and clear, we know what "sacrifices" we must make, and HaShem is urging us… come home!

Rabbi David Marcus, Efrat
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[6] Torah Tidbits this 'n that
Dear TT reader,
We really wanted to make a fuss about this issue #613, but we were so busy putting it out, with its Pesach Pull-Out section in addition to the regular features, that we just didn't have the time to fuss.
Then again, maybe an 80-page issue is just the right thing to celebrate 613 issues.
It might sound cliche, but it is no less true, when we say thank you for reading Torah Tidbits. Without you, there would be no Torah Tidbits.
Special thanks to the many, many people who work so hard week in and week out so that you will have TT to read.
TT is a team effort and a partnership. Thanks again for being there.
Chag Kasher V'Sameach

In appreciation of Phil & Toni Chernofskyand the Israel Center staff & volunteers
From the first mitzva to this TARYAG issueof Torah Tidbits. May you continue to inspire us with new insights into the Parshat HaShavua and the Moadim and the
beauty of living a Torah way of life in Eretz Yisrael, From the Nofei Aviv community of Bet Shemesh

Just wanted to... to congratulate you on the "Taryag" issue.
Keep up the good work- you'd be surprised how those 612 previous issues have had an effecton Am Yisrael Chag Sameach, BH

Taryag 613
Congratulations on 613 issues, Dedicated to the 613 mitzvot
Internationally famous Torah Tidbits, lectures at the OU Israel Center, morning, noon and night, and the OU Center Tiyulim have become a glorious beacon of Torah light in the world kol hakavod, Yehoshua and Shulamit Neaman

[7] Tekhelet
In honor of Torah tidbits 613th issue, P'til Tekhelet (The Association for the Promotion and Distribution of Tekhelet Jerusalem, Israel) has presented the Israel Center with a new Talit. As Pesach approaches, may we all be "zocheh" to as many mitzvot as possible...

Tekhelet Tidbit: Remembering 613
In the Sh'ma we read, "And you shall see it and remember all of the mitzvot of Hashem..." Rashi, quoting the Targum Yonatan and the Tanchuma, explains the mechanism whereby one can look at the tzitzit and remember all the mitzvot. The numeric value of the word TZITZIT is 600. Add the eight strings and five knots and you have 613, the number of mitzvot.

Ramban challenges Rashi noting that the number of strings is subject to a halachic dispute, and that the number of knots is certainly not from the Torah. He therefore suggests that the subject of the posuk is the tekhelet string. By looking at the blue thread, one remembers the sea and the sky and Hashem's holy throne, and that reminds one of all the mitzvot.

An additional problem with Rashi's explanation is that the term "And you shall see it" is in the masculine form. The word TZITZIT is feminine, and therefore cannot be the subject. Only the blue thread can be what is meant to remind us of all the mitzvot.

A recent article by two Belgian scientists has revealed a fascinating "coincidence". J. Wouters and A. Verhecken studied the characteristics of the different dye molecules obtained from the Murex Trunculus snail. One of the measurements was the absorption spectrum of the molecule. Light is made up of many colors (the spectrum) measured in units of nanometers (nm). Our eye perceives color in a complex fashion based on the various combinations of colors of light that strike it. For example, gold absorbs blue light and reflects the rest. When our eye sees all the colors of the spectrum with blue taken out, it perceives the color as gold. Ultimately, however, the color we see is determined entirely by what colors something absorbs and what is reflected.

The tekhelet molecule (indigotin) gets its color from a strong absorption peak centered at 613 nanometers!
For further information on tekhelet, contact info@tekhelet, www.tekhelet.com - or for talitot with tekhelet, contact Moshe Malkenson at 066-421-991

[8] Divrei Menachem
Parshat Tzav describes in some detail those aspects of the sacrificial service pertaining particularly to the kohanim. The opening verses indicate that Moshe is to command them as to what their specific duties are, rather than "saying" or "speaking" to Aharon and his sons, as is the usual formula.

The term Tzav ("command") implies that the kohanim were to be particularly zealous in u`ndertaking the procedures that follow in the text. Yet on examination, we might ask what was so important about ensuring that the flame of the Olah (Elevation- offering) never goes out, or that the kohen removes part of the ashes and places them next to the Altar.

It seems that the separation of the ashes symbolizes the continuity of Tradition. For yesterday's ashes are placed by the Altar as today's sacrifices are about to be offered. We pointedly put away some of yesterday's dross and are ready to start a new day in the service of Hashem. For Rabbi Hirsch, this act declares thatjust as we have kept G-d's word up to this point, so we shall endeavor to continue to do so.

And the flame never expires. Just as the fire in the Mishkan burned continuously for 116 years (Vayikra Rabba 7:5), so we dedicate ourselves to keep the fire burning in our hearts wherever we might seek sanctuary.
Shabbat Shalom and Chag Kasher v'Sameach, Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest,and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.
Thoughts on Pesach and Aliyat Regel
Before the Aliyot Regel, untold numbers of Am Yisrael from Eretz Yisrael and abroad would gird their loins and ascend to Yerushalyim in fulfillment of the Torah's command, "Three times during the year shall all your males appear before the Lord G-d" (Shemot 23:17). On Pesach there was an additional Mitzva. "You shall slaughter the Passover-offering… in the place where G-d will choose to rest His Name" (Devarim 16:2). Three times a year, from near and far, colorful caravans of Olei Regel, men, women, and children, mounted on donkeys, camels, horses and accompanied by thousands of others on foot, wended their way to Jerusalem. Singing, "I rejoiced when they said to me, We are going to the house of G-d", they jammed the winding roads that led through the verdant flower-covered hills of Eretz Yisrael in springtime. Though many would buy their sacrificial animals in the teeming markets of the Holy City, others drove cattle, sheep and goats before them to be offered as Korbanot. Wives joined their husbands and daughters their fathers and brothers, as they all ascended to Yerushalyim. "The rejoicing (during the Regalim, the Pilgrimage Festivals) applied both to men and women" (Chagiga 6b). By the time the Korban Pesach was to be slaughtered, all circumcised Jewish males above the ageof 13, and all women and girls above the age of 12, who were "not distant" from Jerusalem, were required to join a Chavura. A Chavura was usually an extended family together with friends and neighbors - that united to offer and eat the Korban Pesach as a group. Women could form their own Chavurot (Hil. Korban Pesach 2:4).The Gemara relates how "a man once said to his children, 'I am slaughtering the Korban Pesach on behalf of whichever of you goes (first) to Jerusalem' and the daughters outdistanced the sons! The daughters were found to be enthusiastic (in their desire to fulfill the Mitzva), the sons were apathetic" (Pesachim 89a). Whena caravan of Olei Regel drew near to Jerusalem, "they sent messengers before them (to inform the Mikdash authorities of their presence)... the rulers and the prefects (the leading Kohanim and Leviyim) and the Temple treasurers went forth to meet them. According to the honor due to the Olei Regel, so did they go out" (Bikkurim3:3). From the descriptions in various Mishnayot and other sources, it appears that as soon as the ritually pure Olei Regel entered Jerusalem, they immersed in a Mikva, changed into fresh white garments, and marched straight to the Mikdash. They were careful to come up to Jerusalem on roads approved by the Mikdash authorities which were known to be free of graves and other sources of impurity that might defile them. Olei Regel who were T'mei Meit (ritually impure because of contact with a corpse) had to arrive in Jerusalem early enough to complete the purification process in time. Once they arrived in Jerusalem, the Halacha mandated that theybe purified with Mei Nida (water mixed with the ashes of the Para Aduma, the red heifer) on the third and seventh day, immerse in a Mikva and only the next morning enter the Mikdash complex.

How many Olei Regel actually came to Jerusalem and ate of the Korban Pesach? One Gemara reads: "Our rabbis taught: King Agrippa once wanted to cast his eyes on the populations of Israel (i.e. take a census). He said to the Kohein Gadol, 'Cast your eyes on the Korbanot Pesach (brought by the Olei Regel). He (the Kohein Gadol) there upon took a kidney from each (sacrificial animal) and 600,000 pairs of kidneys (Zugei Kelayot) were found there, twice as many as those who departed from Egypt (600,000 x 2 = 1,200,000) excluding those who were ritually impure, and those who were on a distant journey. There was not a single Korban Pesach for which more than ten people had not registered" (Pesachim 64b). Josephus gives his version. "So these high priests, upon the coming of that feast which is called the Passover... when they slay their sacrifices (i.e. the Korban Pesach)…, a company (a Chavura) of not less than ten belong to every sacrifice …and many of us are twenty in a company. (The high priests) found the number of sacrifices 256,500; which, upon the allowance of no more than ten that feast together, amounts to (at the very least) 2,700,200 that were pure and holy (Wars Bk 6 Ch.9:6). Josephus also emphasized that there were large numbers of Israelites who were ritually impure and therefore were barred from partaking of Korban Pesach. That the real number of Olei Regel was considerably lower may be surmised from the very realistic descriptions of the Olei Regel in the Mikdash in the 5th chapter of Pesachim.

The Torah excuses those "on a distant journey" from the Mitzva of Korban Pesach (Bamidbar 9:10). An undeservedly little- known Mishna asks, "What counts as a distant journey? Beyond Modi'im or a like distance in any direction. So says R. Akiva. R. Eliezer says: Beyond the threshold of the Temple Court (Iskupat Ha'azara).R. Yossi said: Therefore there is a dot over the (Hebrew letter) Hei (in the word Rechokah), as if to say, not because it is indeed far off, (but only far off as) the threshold of the Temple Court and beyond" (Pesachim 9:2). Though their rulings were not accepted as normative Halacha, it is interesting to note how prominentthese two dissenting sages were. R. Eliezer ben Hyrcanus, the only Tanna in the Mishna to have HaGadol (the "Great") added to his name... His teacher, R. Yochanan compared R. Eliezer to a "sealed cistern which does not lose a drop"... R. Yochanan ben Zakkai called his other student R. Yossi, a Chassid, a saint, a righteousman (Avot 2:12). However, the Halacha is according to the ruling of R. Akiva, the leader of the next generation. Rambam summarizes, "Someone who was at a distance of 15 miles or more from Jerusalem at sun rise on the 14th of Nisan is considered 'on a distant journey' (and is exempt from bringing Korban Pesach). If he wasat a distance of less (than 15 miles from Jerusalem), he is not considered on a distant journey because he is able to arrive in Jerusalem by Chatzot, midday (Hil. Korban Pesach 1:1). What is the Halachic significance of Chatzot, midday? "It is a Mitzvat Asei (a positive commandment) to slaughter the (Korban) Pesach onthe 14th of Nisan after Chatzot" (Hil. Korban Pesach 5:9). In practice, it was only about 2 hours after Chatzot, after the Kohanim finished offering the afternoon Tamid, the Ketoret (incense), and lit the Menorah was the first of three groups of Olei Regel admitted to the Azara to slaughter their Korbanot Pesach. On ErevShabbat, they began Korbanot Pesach an hour earlier to allow enough time for them to be completely roasted before Shabbat.

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 #112. 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.

Short column this week.

The word HU (meaning "he") is spelled HEI-VAV- ALEF. The word HI (rhymes with "he" but means "she") is spelled HEI-YUD-ALEF. In Tanach, however, HI (meaning "she") is also spelled HEI-VAV-ALEF. This spelling is much more common in Tanach than HEI-YUD-ALEF. To put number to this... HEI-YUD-ALEF occurs in Tanach less than200 times, with another 105 HAHI (68) and V'HI (37). HEI-VAV-ALEF occurs over 1000 times (split between HI and HU), with another more than 700 HEI-VAV-ALEFs preceded by a VAV or HEI. In the Torah, by the way, HEI-YUD-ALEF occurs only 11 times, only four of which are without a prefixed VAV or HEI.

What all this means to a BK (Baal K'ri'a or Baal Korei) is that when he sees a HEI-VAV-ALEF, he has two ways to read it, one right and the other wrong. If he knows grammar and is aware of the words he's reading, he'll usually get it right. But it's tricky sometimes. That's why a BK practices his layning and is not supposedto read in shul unless he is fully prepared.

In EIM L'MIKRA HASHALEIM, R' Sharoni points out for Parshat Tzav, that the first HEI-VAV- ALEFs in the sedra (until 6:22) are HI, and from there, the rest are HU. I checked. The first 4 are HI, the following 6 are HU. But among the HUs are 3 HAHIs to get right also.

Bottom line, it behooves us to be appreciative of a good BK. They are not that common and they put a lot of work into providing the rest of us with a proper Torah-reading experience.

Parsha Pix
Fire represents the fire of the Mizbei’ach that was to always remain lit. If the Menora ever went out, it was relit from the Mizvei’ach’s fire. Ner Tamid in shuls commemorates both the eternal lights of the Menorah and the fire of the Mizbei’ach.
The prohibition on the other side of the Fire Always coin is represented by the negation circle over the fire extinguisher. It is forbidden to extinguish the fire of the Mizbei'ach.
Yes, matza; no, chametz is not just a Pesach rule. It is the rule for most Menachot. Ear, thumb, big toe - application of some bloods and some oils in various rituals in the Mikdash.
Oven and frying pan - two of several methods of preparing Menachot.
Turtle with poor spelling - in Hebrew, TZAV (TZADI-VET), a misspelling of Parshat TZAV.
Kohein Gadol is the Kohein Gadol.
Who knows five? Not only the books of the Torah, but the 5 ZOT TORAT... in the sedra.
The lamb being taken into the home stands for the first Shabbat HaGadol.

TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. Some TTriddles are alsopresentedforcall-insolutiononTorahTidbitsAudio(Arutz-7,Thursdaynight).Thebest solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last issue’s (VAYIKRa) TTriddles:
[1] Never on Shabbat Chanuka, but this Shabbat YES
[2] Mentioned four times in Bamidbar (book), he is numerically connected to Vayikra (sedra)
[3] What shape is Aramaic taking?
[4] Confused buffalo translates to something smaller

And the envelope, please...

[1] Nice try but no cigar to the solver who said this refers to the deep-frying of Sufganiyot, which cannot be done on Shabbat, but the deep-frying of the Menachot in the Beit HaMikdash, as presented in the sedra, could be done on Shabbat. No, not this TTriddle. (And we're not even discussing if this kind of Mincha wasactually done on Shabbat; whether it was associated with a Korban that "pushed aside" Shabbat, or not.) The "real" answer is Shlumiel ben Tzurishadai, the Tribal leader of Shimon. His gift to the dedication of the Mishkan was presented on the fifth day. Therefore, his portion from Naso is read on the fifth day of Chanuka.The fifth day of Chanuka is the only one of the eight that cannot fall on Shabbat. Therefore, Shlumiel is the only Nasi who is never read for the Maftir of Shabbat Chanuka. However, there is a custom to read the twelve Nesi'im one each on the first 12 days of Nisan, corresponding to the days of dedication of the Mishkan.Last Shabbat was the 5th of Nisan, and the Nasi read, by those with this minhag, was none other than Shlumiel ben Tzurishadai of Shevet Shimon.
[2] This was a TTriddle that was just lying there waiting to be tripped over. The old-style Chumashim that most shuls used to have (and other Chumashim as well), had the pasuk-count printed in small letters, right after the last word of the sedra. Following the number was a word or name with the same numeric value. It wascalled the SIMAN of the pasuk-count. The 111 p'sukim of Vayikra was coded as D'U'EL, father of ELYASAF, the Tribal leader of Shevet Gad. The name ELYASAF b. D'U'EL appears four times in the Book of Bamidbar, but D'U'EL is numerically connected to the sedra of Vayikra.
[3] This was a sneaky TTriddle because it lends itself to misreading and therefore misunderstanding what is being asked. The question is NOT what shape is being taken by Aramaic, but rather what shape does the Aramaic word "taking" bring to mind. V'LAKACH, and he shall take... is V'YASEIV in Targum. SAMACH- BET impliesa CIRCLE. That's the shape of Aramaic Taking.
[4] Got some interesting "wrong" answers for this one. TE'O (TAV-ALEF-VAV) is mentioned in Parshat R'ei as one of the seven kinds of kosher CHAYOT (in addition to the three types of koshe B'HEIMOT, domesticated mammals). It is translated as the bison or the aurochs (wild ox). If this is the buffalo of the TTriddle (whichit isn't), then rearranging the letters of TE'O (which is indicated by "confused") gives you OT, letter. The ALEF of VAYIKRA is a little letter, somehat smaller than a buffalo. Nice, but again, no cigar. Another solver went with a different definition of "confused". He started with PAR (bull in Hebrew, not exactly a buffalo,is it Moose?) and confused it with its Aramaic, which is TOR. Which in Hebrew is a dove, also smaller than a PAR. No, sorry. The intended answer is M'RI. In its use in Tanach, it is translated as a "fatted ox". In (modern?) Hebrew, M'RI is BUFFALO. Confused the letters of M'RI and you get IMAR (ALEF-YUD-MEM-REISH), wqhichis Aramaic for SHEEP, which is smaller than a buffalo. That was the intended answer to this TTriddle.
Ran into someone who told me that he can almost never solve a TTriddle, but he enjoys reading the answers in the following week's issue. That's good, and we want to encourage others to take that attitude. TTriddles solving is not for everyone. As we've said in the past, you need a special kind of warped (definitely no insult intended) and flexible mind to stand a chance with the TTriddles. But to enjoy the solutions? Almost everyone can. And should, especially because there are often extra little tidbits that are included with the answers. Tangents to go off on. Train of thought. Worthwhile, in a light, fun sort of way. We hope you enjoy.

This week's TTriddles:
[1] Dash Cham package to reservists
[2] from all other, exclusively matza, maror, twice, just reclining - and in the Torah?
[3] Raise your cup to a confused Chananison
[4] He in order to fulfill the Torah's words; he in order to gamble
[5] Whose haftara would be rightat home with this week's sedra?
[6] Tzav & Shmini - the best bookends for Pesach
[7] Former/future prince not smart
[8] The korbanot that queue
[9] fourth rest chain
[10] One for the citizen & stranger and for what & what?
[11] Lions and Tigers and a confused Poe-bird
[12] Out of #9; into #2

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Thursday, April 8th • Chol HaMoed Pesach: Traveling the Binyamin Route (not recommended for those who have trouble walking): Leaving: 10:00am, returning 6:00pm, Ein Prat a natural water reserve, the home of Yirmiyahu Hanavi • Hiking the beautiful nature reserve, while admiring the gorgeous scenery • Creative workshop for childrenand a relaxing atmosphere for adults
Psagot Just in case you did not drink enough wine at the Seder, be one of the first groups to visit the new/ancient winery, Beit EL - Visit the renovated observation tower and children's petting zoo, Bring your own lunch, If you register by 2:00pm on Thursday,March 25th:Adult Members 80NIS • Children (to age 12) 70NISNon-members: add 10NIS per person,After that time, add an additional 10NIS per person

Thursday, April 15th (After Pesach) Leaving Israel Center at 8:00am • Returning approx. 6:30pm: The Israeli Southwest with Hughie Auman, Theme: "From Holocaust to Redemption": Among the places we hope to visit are: Yad MordechaiAd Halom Memorial • Beit Eidut of Nir Galimthe Olive Oil Visitor's Center • Benei DaromLearn about a 400 year old Special Sefer Torah • and more..., Bring your own lunch, drinks can be purchasedor order a boxed lunch from Chaim at the Israel Center, ext. 257
Sign up by Thursday March 25th: 135NIS (150 non-members) after that date, add 10nis per person, Contact Batya at the number below or tiyul@israelcenter.co.il

Warning: Shavuot with the Young Israel and Israel Center fills up very quickly. Register soon or risk being closed out.
4 days 3 nights • MON-THU May 24-27 Tikun Leil Shavuot • Simchat Yom Tov at the Kinar Classic, Scholar-in-Residence: Rabbi Emanuel Quint
Mehadrin cuisine • Rich & varied Yom Tov menu • Lunch en routeTuesday morning tiyul • Separate swimming & health club, 1400NIS p.p. F/B (dbl. occ.) - single supp. 700NIS, Non-members add 50NIS p.p., Round-trip transportation from/to 22 Pinsker, Call Yisrael Hatzair to reserve: (02) 623-1361 - Reservations confirmed upon payment only

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.

Last Chance Pesach Call 051-440-140

Sheraton-Plaza, Jerusalem, valid April 6-13
970NIS per couple per night, B/B

Inbal, Jerusalem, valid April 7-12
PESACH, 4-night minimum: 1565NIS per couple per night, H/B

Royal Hotel, Dead Sea, valid April 8-12
PESACH, 4-night package: 7650NIS per couple, H/B

Havat HaBaron, Zichron, valid April 8-12
4-night package: 3810NIS per couple, H/B

Renaissance, Tel Aviv, valid April 7-13
2-night minimum: 685NIS per couple per night, B/B

Jerusalem Gold, valid April 5-12
7-night package: 6560NIS per couple, H/B

Eden Inn, Zichron, valid April 5-12
7-night package: 6850NIS per couple, F/B

You deserve an after-Pesach get-away...

Neve Ativ, Hermon, valid April 18-22
MIDWEEK: 390NIS per couple per night, B/B

Renaissance, Tel Aviv, valid April 18-22
MIDWEEK: 470NIS per couple per night, B/B

Havat HaBaron, Zichron, valid April 26-28
2-night MIDWEEK: 700NIS per couple, B/B

Eden Inn, Zichron, valid April 26-28
2- night MIDWEEK: 625NIS 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 TT613
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 Institute.
"Regular" classes & lectures - 20NIS members, 25NIS non- members. Life members, 5NIS (except for programs of/with other organizations). No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single. Programs of the Center are partially funded by the Jewish Agency for Israel.

Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 11-25 Nisan (April 2-16)

Friday

Friday, April 2nd - Erev Shabbat HaGadol - 9:00am: Siyum & Special Shiur; In-Depth Pirkei Avot with Rabbi Chaim Eisen

Leil Shabbat
People in walking distance are invited to join the Shabbaton participants for davening and shiurim
5:30pm Mincha, Kabbalat Shabbat (Carlebach-style) and Maariv in the Israel Center garden
9:00pm Shiur by Rabbi Chaim Eisen: Kadeish thru Magid • Oneg Shabbat

Shabbat DAY
People in walking distance are invited to join the Shabbaton participants for davening and shiurim
7:15am Pre-davening mini-shiur by Phil
7:45am Shacharit, Torah reading, Drasha, Musaf
10:15am Kiddush in the Israel Center garden
11:00am Shiur - Rabbi Eisen • Matza thru Nirtza
12:15pm Mincha Gedola
3:00pm Hagada Reading & Review for Shabbat HaGadol by Phil
4:15pm Shabbat HaGadol Drasha: 4 Cups, 4 Parshiyot...What will be the Contemporary Sequel? by Rabbi Chanoch Yeres
5:15pm Q&A session on Pesach
6:30pm Maariv (Shabbat out - 6:37) & Havdala

Motza”Sh
Motza'ei Shabbat HaGadol April 3rd, 8:30pm: Drasha by Rabbi Shlomo Riskin: How does Simchat HaChag differ from Oneg Shabbat? How can one maintain faith in times ofnational and personal crisis? Reflections on the Hagada (The Drasha will take place at Yeshurun Synagogue (not at the Israel Center)), no charge

The Israel Center will be closed on Sunday, April 4th
B'dikat Chametz is Sunday night, from approx. 6:30pm
The Center will be closed on Monday and Tuesday Erev Pesach and the first day of Yom Tov
Last time for eating chametz (S'fardi) - 8:43am
Last time for eating chametz (Ashkenazi) - 9:04am
Deadline for possession & burning of chametz (S'fardi) - 9:56am
Deadline for possession & burning of chametz (Ashkenazi) - 10:22am
Earliest time to begin the Seder - 6:30pm
Preferred time to finish Afikoman - 11:44am

The Beis Medrash Shiurim of Rabbis Zitter, Gorelick, Halpern, and Ruvel are on Nisan recess and will resume some time after Pesach, IY"H. Watch or call for details

The Neshei Library will be closed throughout Pesachand will reopen IY"H on Sunday, April 18th

WednESday CHol Hamoed
10:00am Center will open
11:00am Shiur by Phil on S'fira, Tal, Chol HaMoed, Yom Tov...
12:15pm Video in the library: The Journey (with discussion)
1:20pm Mincha
2:00pm Center will close
5:00pm The Center will reopen for...Shiur for students, visitors, Olim, etc. (women only): “The Well of Miriam” - Mrs. Shira Smiles, No charge for the above

Wednesday evening, Chol HaMoed
8:00pm HARD TALK JERUSALEM, Journalist David Bedein will ask tough questions of Jerusalem newsmakers in an exciting series of controversial and newsworthy programs, filmed in front of a live Israel Center audience, First Program: Journalist David Bedein,critic of the "Geneva Accord", will face off with Dr. Menachem Klein pioneer of the "Geneva Accord", Audience will be invited to submit questions to both Bedein and Klein
WED8-10pm: Aliya Counseling with Miriam Bass

The Carlebach Marathon
7:45-10:45 Shacharit +Musical Hallel (No charge)
11:30-12:30 Reb' Shlomo's stories and songs for children (5NIS per child + accompanying adult, 25NIS/family)
13:00-14:30 Reb' Shlomo's Songs and stories for Pesach and Hallel
15:00-16:30 Reb' Shlomo's Songs and stories for Shabbat
17:00-18:30 Reb' Shlomo's Songs and stories for Weddings
Children (under 12): 5NISStudents: 15NIS • Adults: 25NISEntire Carlebach marathon: 60NIS
For more info. contactYehoshua Rubin 993-3153

The Israel Center will be closed for the rest of Pesach
We will reopen, IY"H, on Isru ChagTuesday, April 13th

TUESday
The Israel Center and the Old City Free Loan Association. 14th year • over 3000 loans granted, Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes, Call 054-690-330 for details

In general, the Israel Center schedule of shiurim resumes after Pesach;some on the days following the Chag and others during the following week
9:00am& 9:55am: On Dew andRevival of the Dead with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: Hebrew: Idolatry in contrast to Mitzvot... and Divine Providence with Dr. Hayim Abramson
Resumes IYH, Apr.27: Chabad insights into Parshat HaShavua and the Actualia of Our Time (women only) with Raizel Zisk
Wellsprings of Creativity with Esther Suttonresumes IY"H on Aril 20th
Tuesday, April 13th, 12:30pm: Lunch and Video: The Torah's Definition of Beauty by Rabbi Sholom Gold
Tuesday, April 13th: Now that Pesach is Over...Tal, Omer, moving Yom HaSho'a, Yom HaZikaron & Yom HaAtzma'ut...with Phil Chernofsky

WednESday
9:15am: (men &women) The Significance of Dreams, April 14th & 21st with Rabbi Macy Gordon
10:45am: (men &women) Kuzari - An Adventurein Jewish Thought with Rabbi Sholom Gold
Wednesday, April 14th, 12:30pm lunch and video: An Inside View of Palestinian Society & Politics by Abu Toameh & Dan Diker

Women's Beit Midrash: Resumes IY"H April 19th & 21st, as does Women in Tanach
7:30pm (men & women)Jewish Philosophy, Rambam's Guide for the Perplexed - Now studying: The Holy Days & Special Times with Rabbi Chaim Eisen
8-10pm: Aliya Counseling with Miriam Bass

ThurSday
10:30am Shiur while you fold..Midrash & Aggada with Rabbi David J. Derovan
Shmooze while you fold: Divrei Torah, verbal tidbits, Q&A, and..with Phil, Some time IY”H, sometimes B”N
Root & Branch Association (in cooperation with the Israel Center): Thursday, April 15th, 19:00: "The Best Laid (Middle East) Plans o' Mice, Men (and Mass Murderers) ofttimes go astray" by Gail Winston Editor, Winston Mideast Analysis & Commentary, Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
8:00pm: Legends from the Gemara with Reb Yosef Schreiber

Friday
Friday, 25 Nisan, April 16th, 9:00am: Pirkei Avot with Rabbi Chaim Eisen (NEW FORMAT)

Announcing our Early Shabbat Davening beginning Friday, April 16th Shmini (5:33), Tazri'a-M'tzora (5:37), Achrei-K'doshim (5:40) (Mincha is 15 minutes before Plag)

Also Announcing... Shabbat Afternoon Shiur at the Israel Center is now set (until Rosh HaShana) at 5:00pm • Mincha follows at 6:00pm

UPCOMING at the Israel Center
Beginning, Tuesday, April 20th. Hebrew course on "How to Talk so Kids will Listem" with Sherrie Miller, Call 5667787 x 261 to register

The Sefirot in Action: Steps Towards Better Communication Skills, 4-part workshop beg. Tue. April 20 8:00-9:30pm: Facilitator: Batya Yaniger, BSW, Spiritual Intelligence counseling, You will learn to... Become a better listener, Communicate empathy, Articulate your feelings

Monday, April 19th, 11:35am: Recognizing thehand of Providence from the teachings of Rav Eliyahu Dessler with Aviva Nissim, Women only

Beginning APril 20th: The Artist's Way, A Jewish Approach bu Mrs. Esther Sutton, Call Esther Sutton to register: 534 1922

4 sessions on the Book of Ruth Midrash with Rabbi Steven Ettinger, beginning April 20th, 11:30am

Something timely, not to be missed Wednesday, March 21, 8:00pm: “Witnesses in Uniform” presented by Ephraim Kay, International School for Holocaust Studies, Yad Vashem, lecture & video, including an unusual film that hasn’t been shown entitled “Aushwitz and the Allies” (documentary that deals with what the allies knew about Aushwitz with aerial photographs). The bombing of Aushwitz; what really happened - the victory of the return. A rare opportunity to see and hear what really happened then.

Save this date: Tuesday, May 18, '04 - Leil Yom Yerushalayim; OU Israel Center Dinner, For more info. and to help out Call Chaim at 566 7787 x 203

Shabbat HaGadol - Pesach - S'firat HaOmer
SHABBAT HAGADOL
The date of the first Shabbat HaGadol was 10 Nissan. And that is particularly significant, because one of the reasons we call it Shabbat HaGadol, has to do with events of the 10th of Nissan 2448. The Jews in Egypt were com- manded - not a mitzva for the generations, but rather a one-time commandment - to take a lamb (or young goat) into their homes on the 10th of Nissan, four days before they were to slaughter it as the Korban Pesach. (In future years, halacha allows one to acquire his animal for K.P. even on his way to Har HaBayit on the afternoon of Erev Pesach. In practice, however, people did desig- nate the lamb or goat as early as the 10th of Nissan, so it could be properly inspected for blemishes for the four days before its being brought to the Mizbei'ach. But it was required to take the animal on the 10th, only during that first, original Nissan.)

The Midrash tells us of the unusual miracle that occurred on the original Shabbat HaGadol. The Egyptians asked the Jews what they were doing with the lambs. When the Jews told them that they were going to sacrifice them to G-d, the Egyptians would have been expected to react with outrage and anger at the "desecration" oftheir deity. But they didn't. They took the news calmly. This is con- sidered a great miracle, in addition to other miracles of that Shabbat day; this led to identify the day throughout the generations as Shabbat HaGadol.

Other sources differ slightly in the description of that first 10th of Nissan. It was known to the Egyptians that one of the plagues coming up was MAKAT B'CHOROT. When the first- borns of Egypt saw the Jews taking the lambs into their homes and asked them about it, they knew that they (the firstborns) were in trouble. They stormed the royal palace and demanded of Par'o that he let the Jews go. When their demand was refused, the Egyptian firstborns attacked the people in the royal court.

A question arises. If the great miracles occurred on that first Shabbat HaGadol, it was because it was the 10th of Nissan, not becasue it was Shabbat. Why then do we mark the Shabbat before Pesach and not the 10th of Nissan as a special day, whenever during the week it falls?

It is answered that the nature of Shabbat - what it means to Bnei Yisrael and how the Egyptians perceived its significance to the Jews, that set the stage for the miracles. It is speculated that had it not been Shabbat, the Egyptians might have acted upon their anger and/or the Jews might have not been strong enough to answer the Egyptians candidly when asked about the lambs. Hence, it is Shabbat that makes the day significant, not being the 10th of Nissan.
Another reason given is that the 10th of Nissan is the Yahrzeit of Miriam HaNevi'a, and therefore a sadder and more serious day than one to commemorate a miracle.

Since the people of Israel entered into the realm of mitzvot by fulfilling the command to take the K.P. into their homes, they changed their status from KATAN to GADOL, much like a Bar Mitzva boy does when he receives upon his shoulders the yoke of mitzvot. Hence, Shabbat HaGadol.

Even after Moshe got Shabbat from Par'o for the people as a day of rest, when Shabbat ended, it saw the Jews back into slavery and oppression. Not so the Shabbat prior to the Exodus. That was truly a Shabbat HaGadol.

The Torah calls the first day of Pesach Shabbat (because of the forbidden activities on Yom Tov, it qualifies to be called Shabbat, a day of rest), as in, "on the morrow of the Shabbat you shall begin counting". The Tzedokim claimed that Shabbat refers only to Saturday. Traditional Judaism claims that there is a "minor"or small Shabbat (Yom Tov) in contrast with Shabbat HaGadol, when more Melachot are prohibited. It is the Shabbat right before the Yom Tov day in question that got the name Shabbat HaGadol - because of its closeness to the first day of Pesach, the contrast between the two Shabbats is highlighted.
Of course, the famous pasuk in the Haftara, telling us that G-d will send Eliya(hu) HaNavi before the coming of G-d's Day, the great (haGadol) and terrifying one.
Some say that the long Drashot on this pre-Pesach Shabbat, that sometimes continue into the night, serve to lengthen the day into a Shabbat HaGadol.
Until this pre-Exodus Shabbat, Shabbat only possessed the aspect of acknowledging G-d for His Creation of the wolrd. With the preparation for K.P. and for leaving Mitzrayim, Shabbat took on the extra dimension of commemorating the Egyptian experience and the Exodus. Shabbat increased in significance and scope and becamethen a Shabbat HaGadol.

In 12-month (1 Adar) “Plain” years, Shabbat HaGadol is always on Shabbat Parshat Tzav. In 13-month (2 Adar) years, it can be either M’tzora or Acharei.

Pesach this 'n that
We stop asking for TAL U'MATAR with Mincha on Erev Pesach. We continue to say MASHIV HARUACH in Maariv and Shacharit of the first day of Pesach. Then we say T'FILAT TAL and from Musaf of the first day of Pseach, we will be saying MORID HATAL. And at Maariv following Yom Tov, we will begin saying V'TEIN BRACHA in the weekdayAmida.
If one mistakenly says MASHIV HARU’ACH U'MORID HAGASHEM [G] once we stop saying it, the Amida is considered invalid and must be repeated. Catching oneself within the second bracha of the Amida, requires backtracking to the beginning of that bracha and saying from there - ATA GIBOR...
Forgetting MORID HATAL (but not saying [G] either) does not require repeating or even returning to say it.

First Day of Pesach
First Torah - five people, 31 p'sukim Sh'mot 12:21-51 (Parshat BO)
This portion is the continuation of what we read on Shabbat HaChodesh. It contains the actual procedures to be followed in the bringing of the Korban Pesach, the account of the night of the 10th plague, the Exodus, the Exodus- Matza connection, reference to Leil Shimurim, and mitzvot related to K.P.
Second Torah - Maftir, 10 p'sukim Bamidbar 28:16-25 (Pinchas)
Contains the Korban Musaf of Pesach. Begins with Korban Pesach on the 14th and repetition of the "comand" to eat matza for seven days.
Haftara: 15 p’sukimYehoshua 5:2-6:1
The Torah tells us of Pesach Mitzrayim, and then of the first annual Pesach. After that, KP was not brought for the duration of the time in the Midbar. The haftara tells of the mass circumcision at Gilgal of the males who were below military age when we came out of Egypt and those born in the Midbar. Following the Mila(which is a prereq- uisite of KP), the first Pesach in Eretz Yisrael was observed. The Manna ceased and the new People of Israel ate from the harvest of the Land for the first time. Yehoshua meets an angel and is about to begin prepara- tions for battle against Yericho, the first step in conquering the Land.

2nd day (1 Chol HaMoed)
First Torah - 3 people, 52 p'sukim Vayikra 22:26-23:44 (EMOR)
The bulk of the reading is The Festival Portion, chapter 23 in Vayikra. It deals with the entire cycle of holidays, all of which revolve around Pesach, all of which in some way commemorate the Exodus. The reading contains the mitzva of the Omer which was brought on the second day of Pesach. Perfect timing. The FestivalPortion is pre- ceded by several p'sukim that deal with sacrifices and with the mitzvot of Kiddush HaShem. Reference is made to G-d's taking us out of Egypt - definitely part of the reason for "adding" this to the Festival portion.
Second Torah - 4th Aliya, 7 p'sukim Bamidbar 28:19-25 (Pinchas)
Contains just the Musaf of Pseach, without the first 3 p'sukim read on the first day only.

3rd day (2 Chol HaMoed)
First Torah - three people, 16 p'sukim Sh'mot 13:1-16 (Parshat BO)
This is the continuation of the reading of the first day of Pseach. It consists of the two parshiyot known as KADEISH and V'HAYA KI Y'VI'ACHA, which join the first two portions of the Sh'ma as the four parshiyot in T'filin. The reading contains the mitzvot of the sanctity of firstborns, which derives from the events inMitzrayim. Extensive reference to Pesach is also found here.
2nd Torah - 4th Aliya, same as day 2

4th day (3 Chol HaMoed)
First Torah - three people, 26 p'sukim Sh'mot 22:24-23:19 (MISHPATIM)
This portion contains many mitzvot including those related to the Three Festivals. The opening mitzvot of this portion deal with Tzedaka. This is particularly appropriate in light of the practice of KIMCHA D'PISCHA, pro- viding for the Pseach needs of the poor.
2nd Torah - 4th Aliya, same as day 2

5th day of PesachShabbat Chol HaMoed
Many shuls have the custom of reading Shir HaShirim before Torah reading on Shabbat Chol HaMoed. When it is read from a kosher megila scroll, AL MIKRA MEGILA and SHE'HE'CHE'YANU are said. The love between G-d and Israel is the theme of Shir HaShirim. That love was forged in Egypt (and earlier, from the time of the Avot& Imahot).
First Torah - seven people, 38 p'sukim Sh'mot 33:12-34:26 (Parshat KI TISA)
Who knows 13 - Thirteen are the MIDOT of G-d. This is the main theme of the reading of Shabbat Chol HaMoed. In the aftermath of the Sin of the Golden Calf, Moshe Rabeinu asks G-d to allow him to know Him (G-d) more intimately. G-d will not allow that completely, for this is impossible for any human being, but He will showMoshe more of Himself (so to speak) than anyone else would ever see. G-d then commands Moshe to cut new LUCHOT and write upon them that which was written on the first set, that you broke. G-d forgives the People, sends Moshe back to them with the new LUCHOT, and with the special knowledge of the YUD-GIMMEL MIDOT, whichthe people of Israel are to use in prayer, and some of whose traits, we are to emulate.
This is followed by a review of the three major Chagim, including mitzvot related to Pesach.
2nd Torah - MAFTIR, same as day 2
Haftara: 14 p’sukimYechezkeil 37:1-14
This portion of the NAVI is the famous prophecy of the Valley of the Dry Bones. In his vision, the NAVI sees bones gradually get covered with sinew, flesh, and skin. Then G-d tells Yechezkeil to prophesy in His name to the inert bodies that G-d will bring to them the breath of life and they will live. The message to Yechezkeil(and all of us) is that the Jewish Nation, scattered in Exile among the nations of the world, are like those dry bones. But they are not gone and forgotten. They will have the breath of G-d breathed into them and they will return to life - active spiritual, religious life. This prophecy is also about T’CHIYAT HAMEITIM.
There are connections between this Haftara and Pesach in general. But one can also see a connection to the Torah reading specific to Shabbat Chol HaMoed. After the Sin of the Golden Calf, the people were on the verge of extinction, but for the intercession of Moshe Rabeinu on our behalf. The 13 Midot represent the restorationof life to the generation of the Midbar. In that way, the Haftara fits.
Shabbat Mincha - 3 people, 16 p'sukim
As usual for Shabbat Mincha, we read the first part of the upcoming Parshat HaShavu’a - SH'MINI

6th day (5 Chol HaMoed)
First Torah - three people, 14 p'sukim Bamidbar 9:1-14 (B'HAALOT'CHA)
This portion deals with the first (and only) Korban Pseach brought in the Wilderness. It also contains the mitzvot of Pesach Sheni.
2nd Torah - 4th Aliya, same as day 2

7th day of Pesach
First Torah - five people, 63 p'sukim Sh'mot 13:17-15:26 (B'SHALACH)
This reading is the continuation of the reading from the third day, which was a continuation of the first day, which was a continuation of the Maftir of Shabbat Parshat HaChodesh. This portion contains the events immedi- ately following Y'tzi'at Mitzrayim, mainly the Splitting of the Sea the drowning of the Egyptians, andthe Song of the Sea - AZ YASHIR. Our tradition is that it was on the seventh day of Pesach that we crossed Yam Suf.
2nd Torah - Maftir, same as day 2
Haftara: 51 p’sikim2 Shmuel 22:1-51
This chapter is the Song of King David. It is written in exactly the special style as AZ YASHIR is written in a Torah scroll. The haftara for the final day of Pesach is the exultant hymn of thanksgiving to G-d. On gets the sense, when following Torah with this Haftara, of B'CHOL DOR VADOR - in every generation...

S'firat HaOmer
Although the Torah commands the counting of the Omer, it is disputed as to whether the mitzva to count is considered a Torah requirement in our time, or not.
One school of thought says that since we temporarily have no Beit HaMik- dash, which means we have no Omer offering on the second day of Pesach, nor the Two-Loaves offering on Shavuot, then the command to count from one to the other also does not have Torah requirement, but rather it is a Rabbinic command in commemo- ration of the Beit HaMikdash. The other opinion is that the Torah's command to count stands on its own, and is considered D'ORAITA even in our time.
The other dispute about the counting is whether the counting is one single mitzva with 49 parts, or is it 49 mitzvot to fulfill day after day throughout the period between Pesach and Shavuot. This dispute has ramifications for the making of the bracha for counting in the event one has a doubt as to whether he counted a previous day or not.
May we be privileged to rejoice in the rebuilding of the Beit HaMikdash, BIMHEIRA B'YAMEINU AMEN

A Review of the Seder

KADEISH: Kiddush is recited over the first of the 4 cups of wine. Red wine is preferable because of the reminder of blood. Higher quality and/or personal preference might tip the balance in favor of white wine. Most people stand for Seder Kiddush. When saying She'hechayanu, we should have in mind the Chag plus the mitzvot of matza, Hagada and the 4 cups. (Women who make their own Kiddush should not say She'hechayanu at candle lighting, but rather at Kiddush. Women hearing Kiddush, who will have said She'hechayanu at candle lighting, should not answer int to that bracha in kiddush, since it might constitute an interruption for them.) We then sit and recline comfortably to the left for drinking the wine. Unlike regular Kiddush, for which a hefty sip can suffice, each of the four cups at the Seder requires drinking the whole cup, or at least a bit more than half. Grape juice is a valid, but non-ideal substitute for wine. It should be used by those who cannot handle wine well. Even adding a small amount of wine to grape juice is far better than plain grape juice, since alcoholic wine is a symbol of freedom, wealth, and luxury.

URCHATZ Wash hands with a cup, without a bracha (in some families only the Seder leader washes). Required according to the rules of Ritual Purity when eating wet foods. (Applies anytime, not just at the Seder, but here an extra “fuss” is made to highlight the importance of the Seder and to arouse the curiosity of children. The different items of the Seder should be explained (& maybe discussed), not just done.

KARPAS: A small piece of celery (so as not to enter into the SAFEK situa- tion of after-bracha) (many use parsley); some use boiled potato, onion, white radish - family tradi- tion often determines what is used) is dipped in salt water (vinegar or lemon juice). The bracha is recited. One should have in mind the maror as well, since there are questions as to whether the Maror would get its own bracha). Reclining is optional. Karpas symbolizes Spring. It also whets our appetite - a symbol of freedom and luxury. Salt water reminds us of both the bitter tears of slavery and the "freedom waters of Yam Suf". Many other reasons. Karpas is a fine, richly colored fabric (mentioned in Megilat Esther) which Rashi mentions when commenting on Yosef's multi-colored coat. Karpas, then, is a reminder of the jealousy that brought us down to Egypt.

YACHATZ: Break the middle matza. Hide larger piece for later (Afikoman), just as the Final Redemption is yet to come. Other piece is now in its proper broken form for LECHEM ONI. Yachatz is a curiosity, prompting ques- tions. When do we perform the mitzva of Matza - beginning of the meal, or at the end when KP was eaten with matza? Yachatz addresses that question too.

MAGGID: Over the matza (the Seder Plate?) and the second cup of wine, the story of the Exodus is told in answer to the child's questions. Real questions should be encouraged in addition to the traditional Mah Nishtana, and personalized answers should be offered in addition to the standard Haggada text. Following the story and analysis of selected p'sukim from the Torah, the first installment of Hallel is sung. The second cup of wine is drunk following the "Redemption Bracha" and ipdv. In some homes, the Seder leader reads/explains the Haggada and the rest of the Seder celebrants listen. It seems, however, that in most families everyone says the Haggada (more or less) together.Either way, parents and grandparents (male AND female) should TALK to their children about the stories and halachot relevant to the Seder night, and not suffice with the recitation of the Hagada. The meal is an excellent time for this.

RACHTZA: RACHATZ (rhyming with URCHATZ and YACHATZ) or RACHTZA (which rhymes with MATZA). At this point, we have a full formal Netilat Yadayim with bracha. Ideally, there should be no talking from this point until after the Hillel sandwich. (it is advisable to spend a few minutes before washing to explain the several upcoming elements of the Seder to avoid talking during, although talking about the topic at hand is not considered an interruption.)

MOTZI MATZA: The 2½ matzot are taken in hand and the bracha HAMOTZI LECHEM MIN HAARETZ is recited. The two whole matzot serve as Lechem Mishna in honor of Yom Tov (the broken piece as the mitzva- matza - but one of the whole pieces is that too). Some use salt; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishna should answer int to the leader's HaMotzi, even if they will be saying their own AL ACHILAT MATZA Without delay, put down the bottom matza and say vmn ,khft kg. One should have in mind this first amount of matza, Koreich, and the subsequent Afikoman. Opinions vary, but approx. 2/3 of a square matza will satisfy both the Torah's requirement, as well as the Rabbinic preference to having two portions (which only applies IF you have your own three matzot) - one from the top whole matza and one from the broken piece (based on a doubt as to which is the mitzva - the whole or the broken piece). One should eat the matza while reclining to the left, as a symbol of freedom, thinking of the mitzva and its symbolisms.
One set of matzot will not suffice for the required amounts for all Seder participants; it is a good idea for each person to have his own 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the pieces received from the main three.
Practical suggestion for comfortable reclining if you are sitting on a standard diningroom chair without arms. rotate your chair 90° clockwise, so the back is now to your left. Drape your left arm over the back of the chair, lean to the left, et voilà - comfortable HASEIVAT SMOL

MAROR: A "Kazayit" of maror (lettuce leaves or stalks -or- horseradish) dipped in charoset is eaten, following the mitzva-bracha, as a reminder of bitter slavery - hence, no reclining. The Talmud Yerushalmi explains that the longer lettuce remains in the ground, the more bitter it becomes. This makes lettuce, although it is not very bitter per se, symbolic of the life of our ancestors in Egypt and therefore, particularly appropriate for the mitzva. Some wrap a small amount of horseradish in a lettuce leaf. (This gives it the “punch” people remember from the horseradish days. Seriously, lettuce, which should be properly cleaned of possible bugs, is by far the preferred vegetable for Maror. Horseradish was common where lettuce was unavailable and is/was so prevalent among Jews of Eastern European and Russian origin, that switching to lettuce took getting used to.) Maror is a Rabbinic requirement until the rebuilding of the Beit HaMikdash, when it will resume its Torah status when eaten with Korban Pesach (and matza).

KOREICH: Combine a piece of the bottom matza with another portion of maror to make the "Hillel Sandwich" which commemorates the command to eat the Korban Pesach with matza and maror. Some dip in charoset; some don't. Some recline; some don't. Although most Hagadot instruct us to say the ZECHER L'MIKDASH K'HILLEL passage before eating the KOREICH, it is recommended to say it after the KOREICH is eaten, so as not to constitute an interruption between the MATZA and MAROR brachot and the eating of the two foods together.

SHULCHAN ORECH: We now have the festive meal, which should be an integral part of the Seder, not just a food break. Now is a perfect time to discuss various aspects of the Seder in a relaxed atmosphere. Some recline during the meal. Many start with egg (from the Seder plate and/or elsewhere) with salt water. Care should be taken not to overdo the eating at the Seder, since the Afikoman must be eaten AL HASOVA when satisfied but not stuffed. The meal should be enjoyable in fulfillment of the mitzva of SIMCHA on Yom Tov. Keep in mind, too, that at the best of times in Jewish History in Eretz Yisrael with a Beit HaMikdash, the main dish was also sacred meat - viz. the Korban Chagiga.

TZAFUN: As a sign of freedom, luxury, and nobility, the Korban Pesach was eaten as a dessert at the end of the meal. Our Afikoman commemorates the KP and/or the matza that was eaten with it. (This is why some eat two "K'zeitim" of matza for the Afikoman.) Supplement with other matza. Care should be taken to eat the Afikoman before halachic midnight, since this was the proper deadline for eating the Korban Pesach. This year, CHATZOT in Jerusalem is 11:42pm, Israel Standard (Winter) time. (We’ll be changing the clock, by the way, on the night after Yom Tov (i.e. Tuesday night). Spring ahead, one hour.

BAREICH: Birkat HaMazon is recited over the third cup of wine. Forgetting YAALE V'YAVO invalidates benching; repeate the whole thing. If a M'ZUMAN is present, the Seder Leader should lead the benching rather than giving it to someone else (as one would ordinarily do). Here’s another example (Benching with a cup of wine) of something that is done (can be done, should be done?) throughout the year. But most people don’t do it. (Of course, it is common at large simcha gatherings.) At the Seder, we all do it, to lend extra honor and ceremoy to this important evening. Remember too that Birkat HaMazon is one of the Torah mitzvot fulfilled at the Seder (as well as any other time one eats a satisfying meal).

HALLEL: The fourth cup is filled and Hallel is com- pleted. The other Hallel is also said, as are other songs of praise from our davening. A special cup of wine is filled, Eliyahu's Cup, which focuses on the fifth Term of Redemption, the coming of Mashiach, and the building of the third Beit HaMikdash. Care should be taken to drink a sufficient amount of the fourth cup, so that there is no question that an after-bracha is indeed required (since it is part of the Seder service).

NIRTZA: We conclude the Seder with songs and poems which speak of miracles, Divine pro- tection and justice. May we soon see the rebuilding of Jerusa- lem and the fulfillment of our prayer, which we express on the day of "Repentance from Fear" (Yom Kippur) and on the day (night) of "Repentance from Love" (Pesach) - Next year in Rebuilt Jerusalem. Some read Shir HaShirim after the Seder.

Suggestion: It might be a workable idea to keep the Seder moving at a decent pace, even though you and other participants have many explanations and Divrei Torah to share. Then, if you and others still have the energy, you can stay at the Seder table - after you help clean up - and expound upon the miracles of Y'tzi'atMitzrayim and practices of the Seder for as long as you want (until it is time to recite the SH’MA of the morning). One should be sensitive to his/her spouse, children, and guests and not turn a very special occasion into torture for those who are zonked from their Pesach preparations (or otherwise). Finish up, let themgo to sleep, and then you can really fulfill the concept of: “And he who expands the telling about Y’TZI’AT MITZRAYIM, this is praise-worthy. There are opinions expressed among early Hagada commentators, that it is not necessarily praiseworthy to stretch the Magid portion of the Seder, for this delays the fulfillment ofthe mitzvot of Matza and Maror, makes it difficult for children (and others) to remain focused, and can often cause one to either rush the Afikoman or miss the CHATZOT deadline.

Amirat Seder Korban Pesach
To be said preferably in theafternoon of Erev Pesachafter davening Mincha
In the time of the Beit HaMikdash (past & future), the Korban Pesach was offered on the 14th of Nissan after the afternoon Tamid (daily sacrifice). Based on “(the words of) our lips will take the place of the bulls”, it is appropriate that all G-d-fearing people occupy themselves with the “Procedure of the Korban Pesach” after davening Mincha on Erev Pesach - as follows...(text in hard copy of TT)

Following the Tanach texts, there is a descrip- tion of the actual Korban Pesach procedure in the Beit HaMikdash. Here is an English translation of that passage. You can find it in Hebrew in some Siddurim and Hagadot.

SEDER KORBAN PESACH
Thus was the service of the Korban Pesach (KP) on the 14th of Nissan. It was not slaughtered until after the afternoon TAMID. Erev Pesach (EP) that fell on any day of the week including Shabbat, the TAMID was slaughtered at 7½ hours and offered on the Mizbei’ach at 8½ hours. When EP was Erev Shabbat, it was slaughteredat 6½ hours and brought at 7½ hours. KP was brought AFTER the TAMID. All Jews - men & women - who are TAHOR and circumcised (an uncircumcised member of the household sometimes prevents some from KP) and who are “close” to Yerushalayim, are obligated in KP.

KP is brought from unblemished male lambs and goats within their first year, and are slaughtered anywhere in the AZARA, AFTER the Tamid is completed and the Menora is tended to. KP is not brought if any member of “the group” has chametz in his possession.

KP is slaughtered (even by a non-kohen) and the blood of Shchita is received by a kohen in a sacred vessel. There were lines of kohanim from each “Shchita station” to the Mizbei’ach, each kohen with either a gold or silver vessel (within a row, all the vessels were the same; it was considered more attractive that way).The vessels did not have flat bottoms to prevent them from being put down, which might allow the blood to congeal before reaching the Mizbei’ach, thus invalidating the korban. In assembly-line fashion, the first kohen handed the vessel with the blood to the second kohen in line and received from him an empty vessel. Thesecond kohen passed the blood to the next in line and received an empty vessel. And so on, until the kohen near the Mizbei’ach poured the blood on the base of the Mizbei’ach and handed the empty vessel back to the kohen next to him. Then the KP was hung from hooks or from poles supported by one’s shoulder and the shoulderof his fellow, and it was skinned (on Shabbat, the whole skin was not removed). Certain innards and fats were removed from the animal, placed in a sacred vessel, salted and placed on the fire of the Mizbei’ach. (The timing for HEKTEIR CHALAVIM, as it is called, was different when EP was Shabbat.) Other innards were removedand cleaned (with differences if EP is Shabbat), to be roasted alongside the KP.

KP was brought in three shifts, none with fewer than 30 people. After the first shift entered the AZARA, the doors were locked. During the bringing of KP, Leviyim sang Hallel. If necessary, they repeated it, and again, until the shift was done. For each Hallel, kohanim blew the Silver Trumpets. When the shift was done,the people were let out of the Azara and the next shift was admitted. So too for the third shift. After all KP were brought, the floor of the Azara was flooded and washed - even on Shabbat.

Roasting of KP does not “push aside” Shabbat. When EP is Friday, roasting must be done BEFORE Shabbat. When EP is Shabbat, roasting (and even bringing the KP from Har HaBayit to the place where it will be eaten) waits until AFTER Shabbat. The animal and those innards removed but not placed on the Mizbei’ach are placed ona wooden skewer from a pomegranate tree and put inside the oven, with the heat below.

When EP is a weekday, a Korban Shla- mim known as CHAGIGAT YUD-DALET is also brought (only when people are TAHOR) – from cow, goat, or sheep, male or female, any age – and is eaten as the main dish at the Seder so that the KP will be AL HASOVA, when satisfied (but not stuffed).

This is the procedure for the KP and Chagiga (which are symbolized on our Seder plates by the Z’RO’A and EGG respectively).

When we say Seder Korban Pesach, we should have in mind CHURBAN BEIT HAMIKDASH (the destruction of the Temple) AND be filled with prayerful anticipation for the next Beit HaMikdash (these are opposite sides of the same coin). Saying Amirat Seder Korban Pesach at the “proper” time on Erev Pesach, can count in “Heaven” (so to speak) as if we actually brought KP in the Beit HaMikdash, may it be built soon in our time, Amen

Shir Shel Yom for every day of Pesach
According to Minhag Yerushalayim (based on the Vilna Gaon’s opinions), only one SHIR SHEL HAYOM (Psalm of the day) should be said on any given day. And on holidays, the special chapter of T'hilim for the day supersedes (not supplements) the regular daily chapter. (Not all communities, shuls, and individuals in J'lem follow this custom; and the custom is followed by some outside of Jerusalem.) Even if you (or your shul) don’t follow this Minhag, you might want to add these special T’hilim to the regular SHIR SHEL HAYOM, or at least see what chapters are said on Pesach.

On the other hand... T'hilim 100 - MIZMOR L'TODA- is not said on Erev Pesach, nor during Chol HaMoed (nor on any Shabbat or Yom Tov, nor Erev Yom Kippur). Part of the weekday P'sukei D'Zimra, it is our verbal counterpart of the Korban Toda in the Beit HaMikdash. Some of its Menachot are Chametz. Therefore, the Toda was not brought on Erev Pesach or Erev Yom Kippur, since there would not be enough time for the Kohanim to eat the Menachot; not on Pesach because it included Chametz; not on Shabbat and Yom Tov because it is not time-specified in the Torah. Correspondingly, we do not say Mizmor L'Toda on those days. This is an example of "and taking the place of the bulls (sacrifices) are our lips (prayer)."

Those who follow Minhag Yerushayalim, will not be saying HaYom Yom so-&-so b'Shabbat... and that means we miss out on one aspect of Zachor et Yom haShabbat l'kadsho. Therefore, remember to say HaYom Yom whatever b'Shabbat, on its own, without a Psalm, on each day of Pesach.

Others features included in the hard copy of TT but not here (mostly Hebrew texts)
Israel Center S'firat HaOmer Chart
Kiddush, Havdala for Yom Tov and Shabbat
A Pesach Bencher

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