Shabbat Parshat VAI-CHi -
CHAZAK
TT #601 - January 9-10,
'04, 16 Tevet 5764
This Shabbat is the 106th day (of 355); the 16th (of 51) Shabbat of
5764
...L'SHU'ATCHA K'VITI HASEM (...To Your salvation, I hope, Hashem)
Halachic Times for Jerusalem Israel Standard (Winter) Time
Correct for TT #601 • Ranges are for THU-THU, 14-21 Tevet, January
8-15
Candle lighting - 4:17pm
Havdala - 5:33pm (Rabbeinu Tam - 6:10pm)
Earliest Shacharit 5:46-5:46am
Sunrise - 6:40-6:40am
Sof Z'man Kri'at Sh'ma - 9:12-9:13am (8:25-8:26am)
Sof Z'man Shacharit - 10:03-10:05am (9:32-9:34am)
Chatzot (halachic noon) - 11:45½ -11:48pm
Mincha Gedola (earliest Mincha) - 12:16-12:16pm
Plag Mincha - 3:47½ - 3:53pm
Sunset - 4:56 - 5:02pm (4:51-4:57pm)
Shabbat times for other cities: (Vai-chi)
Candles city Havdala
4:32pm Raanana 5:33pm
4:33pm Beit Shemesh 5:34pm
4:32pm Netanya 5:33pm
4:33pm Rehovot 5:34pm
4:13pm Petach Tikva 5:33pm
4:32pm Modi'in area 5:31pm
4:35pm Be'er Sheva 5:35pm
4:32pm Gush Etzion 5:33pm
4:31pm Ginot Shomron 5:32pm
4:17pm Maale Adumim 5:32pm
4:24pm Tzfat 5:29pm
4:33pm K4 & Hevron 5:34pm
Jerusalem lights candles 40 minutes before sunset. (Except for those
who don’t follow that custom.) Which sunset? Important question. The
standard practice is to count 40 minutes before “sunset of
elevation”. Jerusalem is a little over 800m above sea level. If one
could see the sun set over a horizon at sea level (which
can be
done from some
parts of J’lem), it would set about 5 minutes later than
someone watching from sea level, or seeing the sun set beyond
mountains that are approx. the same height as Jerusalem is. Since
the sunset on the same plane is 5 minutes earlier, and for Shabbat
purposes is the sunset we would have to consider
because of
the strictness
of Shabbat, then J’lem candle
lighting time is really only 35 minutes before “the other” sunset.
All other places at some height above sea level have similar
problems.
Tzfat lights candles 30 minutes
before sunset. Official candle lighting for Petach Tikva is 40
minutes before sunset, just like Jerusalem. Not everybody holds by
that timing.
Some communities calculate
Shabbat out at 33 minutes after sunset. Some use the angle of the
sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t
rely on it exclusively. Cross-check times with calendars and charts.
Please report discrepancies to us, so that we can improve our time
table.
Also realize that Sfardim and
Ashkenazim often has differences in minhag.
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since
the eastern horizon (where the sun rises) consists of the Hills of
Moav across the Jordan River, which are approx. at the same
elevation as Jerusalem
Sunset, on the other hand, is given for an elevation of 825m and, in
parentheses, as if at sea level. There are different opinions as to
which sunset time should be used for halachic purposes. We present
both times.
The deadlines for the SH'MA and the Shacharit Amida can be
calculated in two ways. Either considering the day to be from
sunrise to sunset or from dawn to stars out. The first way of
reckoning is known as the opinion of the GR"A, and is the first time
given in each case. The second method is known as the Magen Avraham,
and is
presented in
parentheses.
Aside from candle lighting and havdala, the times are presented as a
range, from the current Thursday of the issue of Torah Tidbits until
the coming Thursday, a span of 8 days. Days between the two
Thursdays can be determined by interpolation (which means: a method
by which to estimate a value of between two known values-this is
something that
people above a certain age might remember from high school
trigonometry and logarithms, but younger people who went to school
during the calculator era might not be familiar with).
It is usually wise to "pad" the times with a minute or two in the
"play it safe" direction. E.g. Plag Mincha. Better to finish Mincha
a minute or two before the given time. But, better to not light
candles until a minute or two after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and
conceptual aspects of the Jewish Calendar, thereby better fulfilling
the mitzva of HaChodesh HaZeh Lachem...
Here we are again, after K.L. time and too early for Rosh Chodesh
Benching... so let's take a look at an important aspect of the
Jewish Calendar. Let's put it like this: The Jewish Calendar is not
just a Jewish alternative to the secular calendar, it also involves
the fulfillment of mitzvot in its use.
Simply put, if a Jew says that today is Wednesday, he is identifying
the day of the week. If he says that it is Yom R'vi'i, he is also
identifying the day of the week, and remembering and sanctifying
Shabbat as well (according to the Ramban and others). ZACHOR ET
YOM...
If a person says that today is January whatever, then he has given
the date. If he says that today is the whatever of Tevet, then he
has done the same, and more. He has fulfilled the spirit of the
mitzva of HaChodesh HaZeh Lachem. The calendar is ours - let's use
it more.
Lead Tidbit
Two Sides of Maasei Avot
The expression MAASEI AVOT SIMAN LABANIM (the deeds of the ancestors
are signs or pattern-setters, models - for
their descendants) is often used to explain facts of Jewish History.
Such-and-such happened, past tense, and we see the pattern having
been set by something the Avot did, as recorded in the Torah. There
is also a dynamic application of that expression in our own lives.
With this week's sedra, we come
to the end of the Book of the Avot (patriarchs); next week we begin
the Book of the Banim, the children. B'reishit is filled with
lessons of behavior - both positive and negative. A wise person
learns to follow a good example and shun a negative example. Look at
the enthusiasm Avraham Avinu had for
welcoming guests - he even ran from a personal encounter with G-d,
begging Him to wait for him to return. If that is a MAASEH AVOT, it
can only become a behavior of the children (us), IF we choose to
emulate it. We believe that we are predisposed to hospitality
because of our Avot and Imahot. But that pre
disposition is not enough - we also
need to be hospitable - enthusiastically so.
We can learn as much from
negative examples as we do from positive ones. A person with more
than one child would do well to learn from the KUTONET PASIM
(striped and/or multi-colored garment given by Yaakov to Yosef) epi-
sode. A parent must be exceedingly careful not to cause jealousy
among siblings to rear its ugly head.
This is not meant as a criticism
of Yaakov and his sons. They were on a level that we cannot
necessarily relate to. But it is obvious that their stories also
speak to us on our own level. Jealousy and sibling rivalry, and
hatred are all real life concepts. The deeds of the Avot definitely
speak to us. They not only explain what
happens, but they teach us what should or should not happen. We also
must remember that we're not pre-programmed robots. We input
significantly in all this.
Sedra-Stats
12th of 54 sedras; 12 of 12 in B'reishit
Written on 148.33 lines in a Sefer Torah
129 parshiyot, 7 open, 5 closed. In addition, the first part of the
sedra is the end of the previous parsha from Vayigash. Vaychi is the
only sedra that does not begin at a parsha break.
Some people consider the opening p'sukim of Vaychi to be a
"super-closed" parsha. In fact, that is the impression from
commentaries. It is rather because it is part of the concluding
parsha of Vayigash.
85 p'sukim - ranks 44th in the Torah (12th)
1158 words, 44th (12th); 4448 letters, 43rd (12th)
Mitzvot: none of the TARYAG (613)
Aliya-by-Aliya Sedra Summary
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or
s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the
parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 13 p'sukim - 47:28-48:9
[47:28 (4) part of the parsha at the end of Vayigash] The sedra
begins with Yaakov at age 147, having been in Mitzrayim for 17
years. (Remember that Yosef was 17 when the trouble started.) The
Torah tells us that Yaakov is near death and Yosef is called to his
bedside. Yaakov asks Yosef that he (Yaakov) should not be buried
in Egypt but rather in Me'arat HaMachpeila. Yosef agrees;
Yaakov asks Yosef to swear to it.
SDT Why would Yaakov insist that
Yosef swear - didn't he trust him? Among other reasons, the oath
might prove necessary in obtaining permission from Par'o for the
funeral. Even if Par'o would have been inclined to say "no", he
would respect an oath. This, according to Midrash, because Yosef had
sworn not to divulge a particular secret
about Par'o. Par'o could not say to Yosef, "I don't care what
promises you made", etc. There are commentaries who suggest another
possible reason for making Yosef swear - Yosef might be upset about
his mother's not being buried in the "proper" place, and he might
not be favorable to his father's request.
SDT Yaakov asks Yosef for Chesed
v'Emet, True Kindness. It is usually considered that tending to the
burial of the dead is the purest form of kindness, because, among
other reasons, it is the one situation in which the recipient of
your kindness cannot repay the favor himself. It is an act of
kindness without recompense.
Commentators question this idea in Yosef's case. We are taught that
Yosef merited having his remains taken out of Egypt as a reward for
his attention to Yaakov's wishes. How can we refer to what he did
for his father as Chesed shel Emet? One answer is that Yosef
received reward in kind only by being taken out of Egypt and
buried in the Land of Israel. His body spent a long time in
Egypt. His act of True Kindness to his father was that Yaakov's body
did not spend even a moment buried in Egypt. For this, Yosef was not
paid back in kind; his action on behalf of Yaakov's funeral
arrangements was indeed Chesed & Emet.
Another understanding of the concept of CHESED SHEL EMET is that
when one does a favor for a living person, one never knows if things
will actually turn out all right. It might look like a good thing to
do, but things can turn out "don't do me any favors". An act of
kindness to the dead is an unquestioned act of Chesed.
[P> 48:1 (22)] Some time later, Yosef is informed (by Efrayim who
regularly ministers to and learns Torah with Yaakov) that Yaakov is
sick ("at death's door"). Yosef brings his two sons with him to
Yaakov (so that they can receive his blessing). Yaakov is
strengthened by the news of Yosef's impending visit (Thus is the
power of Bikur Cholim).
SDT As to who told Yosef that his
father was sick, it is Rashi who brings the opinion that it was
Efrayim, who tended to Yaakov's needs in Goshen while Yosef was in
Egypt proper. The Midrash says that it was A-s'nat, Yosef's wife,
who told him.
Speaking of A-s'nat... The
Midrash says that she was Dina's daughter, who was raised by Potifar
in Egypt. The Midrash also says that when Potifar's wife accused
Yosef of improper advances, it was A-s'nat who privately told
Potifar the truth, thus saving Yosef's life.
Yaakov tells Yosef of HaShem's
promises to him and his descendants and of Rachel's death and
burial. He then assures Yosef that his two sons, Efrayim and Menashe,
will be equal to Yaakov's sons. (This in essence, is the double
portion of inheritance that Yaakov is giving to "his heart's
first-born", the elder of his beloved
Rachel's sons.) Then Yaakov takes notice of the boys and asks Yosef
to present them so that he can bless them.
Levi - Second Aliya - 11 p'sukim - 44:31-45:7
Yaakov's eyesight fails him in his old age (as did Yitzchak's) and
Yosef brings his sons and moves them towards Yaakov, who kisses and
hugs them. Yosef then takes his sons off of Yaakov's lap, so that he
can present them to Yaakov formally, for their brachot. After bowing
before Yaakov, Yosef carefully and formally presents
his sons to Yaakov with Menashe on the left and Efrayim on
the right so that Yaakov's hands will rest on the appropriate heads
for the blessings. Yaakov switches his hands, resting his right on
Efrayim's head and his left on Menashe's. Yaakov thus blesses Yosef
by blessing his (Yosef's) children with the famous HAMAL'ACHHA'GO'EL
OTI...
Yaakov's reference to fish in his
blessings for Efrayim Menashe (and all Jewish children in
perpetuity) is explained on at least two levels. Fish are prolific;
Yaakov was blessing his descendants that they should become a large
nation. It is also known that the EYIN HARA has no hold over fish.
And this too was part of hisbracha. (BTW, the Yiddish name Fischel
(fish) is often paired with Efrayim; obviously, this bracha is the
source of that name-pair.)
Shlishi - Third Aliya - 6 p'sukim - 48:17-22
When Yosef realizes that Yaakov has switched hands (and has thus
"favored" Efrayim over the firstborn Menashe) he gets
(understandably) very upset and tries to "correct" the positions of
Yaakov's hands. Yaakov resists, explaining to Yosef that he is fully
aware of what he is doing; and that Efrayim will indeed surpass his
brother in greatness.
On this same day, Yaakov blesses
them by saying that the traditional blessing for sons shall be: "May
G-d make you like Efrayim and Menashe".
Think about this...
Imagine the panic that Yosef must
have felt when he witnessed the potential of "history repeating
itself". How can Yaakov do what he was doing when he was painfully
aware of the consequences of favoring one son and of the jealousy
that it creates (can create).
That's the point! It CAN create
jealousy, but it need not. It depends upon the character of the
people involved. A parent can "tiptoe" around just so long, making
everything equal and even, in the hopes that jealousy emerge. But
that kind of behavior just postpones the jealousy, it does not
eliminate it. Parents have to help build
the character of their children, so that they will develop good
MIDOT, personality traits.
Perhaps Yaakov Avinu saw that his
two grandsons possessed the qualities that "allowed" him to do what
he did. Two major personality traits that a person should strive for
are: not being boastful when in a superior position and not being
resentful when in an inferior position. Efrayim was destined to
become greater than his older brother
Menashe. These two brothers were such that Efrayim did not lord
himself over Menashe, nor was Menashe jealous of Efrayim's
prominence. What greater blessing can a father give his sons than
"May G-d make you like Efrayim and Menashe!"
Yaakov then tells Yosef that he is about to die; that G-d will be
with the family-nation; that He will restore them to the Land of
their ancestors; and that he (Yaakov) has provided Yosef with an
additional portion of the Land.
R'vi'i - Fourth Aliya - 17 p'sukim - 49:1-17
[P> 49:1 (4)] Yaakov gathers his sons around him with intentions of
revealing to them "the end of days" (knowing the future will ease
the pain of the difficult times ahead) - but it is not to be!
SDT Rashi says that Yaakov wanted
to reveal the "KEITZ" (end of time), but was not allowed to do so by
G-d. The original prophecy concerning the exile in Egypt was given
to Avraham in the "Covenant between the Pieces". There he was told
that his descendants would be oppressed for 400 years. In fact, the
people were enslaved for 210 years.
(Actually, they were in Egypt for 210 years; actual enslavement was
significantly less.) The additional 190 years is calculated from the
birth of Yitzchak - once Avraham had his first descendant, the
"clock of exile", so to speak, began ticking.
Egyptian exile would have been more tolerable, had our ancestors
known about this 190 year "grace period". This is the KEITZ (KUF
(100) + TZADI (90) = 190) that Yaakov wanted to reveal to his sons.
But this he was not permitted to reveal it.
(The blessings, often mixed with
fatherly criticism, combine to become the brachot of the Tribes.)
Yaakov's words about Reuven speak of his unrealized potential to
have been the leader and the indiscretion that lost him the position
of leader.
[P> 49:5 (3)] Yaakov refers to the violence of Shimon and Levi. He
curses their anger - not them.
Important lesson for us all from this point. Don't say to your son,
"BAD BOY!" Say, "you did a bad thing." It might not seem to be so
important, but it is. Especially, because we don't say these kind of
things once, but rather countless times over many years.
[P> 49:8 (5)] Yehuda receives the brightest words - he is promised
the leadership and respect of his brothers.
The Baal HaTurim points out that the initials of GUR ARYEI YEHUDA -
Gimel+Alef+Yud = 14, the numeric value of DAVID.
[P> 49:13 (1)] Zevulun is given the blessing of prosperity...
[P> 49:14 (2)] and Yissachar will carry the burden of Torah
scholarship. (The image of a donkey indicates perseverance,
strong-willed - qualities that are suitable for a scholar.)
Together, these two tribes will
form a partnership that will be mutually beneficial.
[S> 49:16 (3)] Dan will be the
judge (and upholder of the honor, the one that will avenge Israel by
fighting the P'lishtim) of the people. Rashi says that this is a
prophecy about Shimshon, who was from the tribe of Dan.
This parsha and Aliya finish with
the famous 3-word pasuk: To Your salvation, I hope, HaShem. When a
person sneezes, he is supposed to say L'SHU'ATCHA K'VITI HASEM
This is based on the fact that prior to Yaakov Avinu, there
was no being sick before one died. Rather, the soul just left the
body as it had been breathed in, through the nostrils, with a
sneeze. Yaakov acknowledged the "gift" of being sick before death,
so that one can put his affairs in order. A sneeze was no longer a
sign of death, but just a reminder of illness (sometimes a symptom
and sometimes just a reminder). This is why people say ASUTA or
LIVRIYUT, or something like that, to a person who sneezes. But the
sneezer himself quotes the words of Yaakov Avinu.
Chamishi - Fifth Aliya - 8 p'sukim - 49:19-26
[S> 49:19 (1)] Gad will be blessed with good fortune (this is
Malbim's interpretation which is by far the most optimistic of the
various understandings of the pasuk).
[S> 49:20 (1)] Asher's blessing also seems to be that of prosperity
(and/or eloquence).
[S> 49:21 (1)] Naftali is liked to a swift deer (or spreading tree,
according to other opinions) and is blessed with eloquence (and
probably, prosperity).
[S> 49:22 (5)] Yosef's blessing is extensive and shows Yaakov's
special love for him. It is the bracha of Avraham to Yitzchak and of
Yitzchak to Yaakov that Yaakov gives to Yosef, son of Rachel.
A fruitful son is Yosef. BEN PORAT = 732. Baal HaTurim points out
that this is the G'matriya of Efrayim and Menashe: 1+80+200+10+40
(331) + 6 + 40+50+300+5 (395) = 732
Shishi - Sixth Aliya -27 p'sukim - 49:27-50:20
[P> 49:27 (33)] Binyamin is blessed with success (sometimes
qualified). Rashi mentions prophecies of Shaul and Mordechai &
Esther.
These are Yaakov's words to his 12 sons and he blessed them.
Note that Reuven's bracha is in the same parsha as the
"introduction" of Yaakov's parting words to his children. Binyamin's
is part of the parsha which concludes the sedra, and the Book of
B'reishit. Furthermore, some of the sons have their blessing in a
parsha p'tucha and some in s'tumot. Just an observation; no
suggestion as to significance, if any.
Commentaries point out that
Yaakov's words don't always seem to be blessings - but they do
contain implied blessings and prophecies.
Yaakov tells his sons that he is
about to die and wants to be buried in Me'arat HaMachpeila. (He does
not make them swear as Yosef did, since they might not be in a
position to fulfill an oath.)
Yaakov dies. The wording in the
Torah is indirect - the words death or dying are not used -
indicating the special quality of life even in death of Yaakov.
The Torah next tells of the
preparation for burial. Yosef tells Par'o of his oath and receives
permission for the funeral procession to Canaan. The funeral and
mourning for Yaakov is elaborate and extensive.
When they return to Egypt, the
brothers are filled with guilt feelings and offer themselves to
Yosef as slaves. Once again, Yosef assures the brothers that all
that has happened is G-d's will and for the best.
Yosef cries because the brothers
are falsely accusing him of planning to take revenge against them.
Interesting (and sad) that part
of their original problem was based upon false accusations by Yosef
against his brothers.
Sh'vi'i - Seventh Aliya - 6 p'sukim - 50:21-26
Yosef promises to support his brothers and families. Yosef lives to
110 (less than his brothers - punishment for hearing his father
humiliated and not objecting). Yosef has helped raise even his
great-grandchildren. He tells his brothers that G-d will eventually
take them out of Egypt and restore them to the Land of Israel,
and asks them to remember him and take his remains with them
when they leave. Yosef dies (as do the brothers); thus B'reishit,
the book of the Avot & Imahot (Fathers & Mothers), ends.
According to Seder HaDorot
HaKatzar, by MK Shlomo Benizri, the order in which the brothers died
(over a period of 22 years) was Yosef, Shimon, Yehuda, Reuven,
Binyamin, Yissachar, Asher, Zevulun, Gad, Dan, Naftali, Levi.
CHAZAK, CHAZAK, V’NITCHAZAK
Although most people say V’NITCHA- ZEIK, the phrase in Shmuel Bet
(10:12) which is probably the source of the words we shout out at
the completion of each Book of the Torah, is CHAZAK V’NITCHAZAK (1
CHAZAK). In the NAVI, it is said by Yo’av to his brother Avshai. The
two of them were commanding two groups of soldiers whowould be
fighting Aram and Amon at the same time.
Apparently, the phrase became an
ex- pression of encouragement at crucial junctures of one’s life. We
apply this encouragement to the situation of completing the reading
of the Torah (perhaps the original custom was to say the phrase at
the end of the whole Torah, and subsequently it extended to the end
of each Book).
Another possible origin would
apply to the end of the whole Torah (not necessarily each book). The
Haftara of Vzot HaBracha is the opening portion of Yehoshua, where
we find G-d repeatedly encouraging the new leader of the People, the
successor to Moshe Rabeinu, to be strong and courageous. CHAZAK
VE’EMATZ. As we “relive”the experience of Moshe’s death and the
final preparation to enter Eretz Yisrael, we too shower words of
encourage- ment upon the person honored with the Aliya that finishes
the Torah.
Whatever the origin, there is
halachic opinion that the person with the CHAZAK Aliya should not
say CHAZAK, CHAZAK, as it might constitute a HEFSEIK (interruption)
between the reading of the Torah and his bracha. No problem for the
congregation or for the Baal Korei to say it.
Final 4 p'sukim are reread for Maftir.
Haftara - 12 p'sukim -Melachim Alef 2:1-12
Short Haftara for a short sedra. Just as the sedra tells us of the
father on his deathbed giving instructions and blessings to his
sons, and requesting an act of Chesed, so too do we find King David
at death's door, instructing his son Shlomo concerning matters of
faith and state and Chesed.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 217 • WILLS
The concept of wills in halacha is of relatively recent origin. In
halacha, relatively recent origin may mean hundreds of years ago. In
fact, many of the laws discussed in this lesson regarding the laws
of wills go back to the Talmud. The modern development of wills
began in the 13th and 14th centuries of the Common Era.
The reason for writing a will is
as follows: The Torah sets forth a very definite order of
inheritances to be adhered to when a person dies. The class of
persons who will inherit under Torah law are designated as the
"natural heirs." To defy this order is a very serious violation of
Jewish law. However, ways were developed
to enable a person to dispose of his assets according to his wishes,
yet not violating the Torah command.
Some of the solutions and the
problems each creates under halacha and/or the law of the land are
the following:
(1) The gift of a healthy person. The person making the gift need
not be healthy; in fact, he may be on his deathbed. His gift is
treated as a gift of a healthy person unless he complies with the
criteria of who may make a valid gift causa mortis and the criteria
for making such a gift. This gift may be made by any person
at any time, and if it complies with the halacha it will most
probably also comply with the laws of the land. This gift is made by
a person, and a kinyan is performed to make the gift effective. The
shortcoming as compared to a will is that the donor cannot rescind
the gift and also loses the immediate use of the property
that he gives to the donee. For example, Reuven wishes to
give a gift to his children of all of his assets since he feels
certain that they will provide for him. Once they have obtained the
assets, however, his children may or may not provide for him. The
beneficiaries may disappoint him, and he may be sorry that he gave
them the gift. Furthermore, the donor may live many years and
now be without assets, and there may be other people whom he later
meets, or who are later born, to whom he would have liked to leave
some or all of his assets.
The gift of a healthy person is
therefore not the best method to be followed to dispose of one's
assets in place of a will.
(2) The gift causa mortis: This
gift in some instances may take the place of a will, but these
instances are few and far between. The person must be on his
deathbed, and this is not available to replace most wills that are
drawn, since most wills are drawn by persons in good health. Most
important, the declaration made by the
critically ill donor will not dispose of the assets according to the
law of most countries. In a few countries there may be holographic
wills, but even there the halachic gift causa mortis may not comply
with these laws. The gift causa mortis is not a realistic method of
disposing of the assets of the donor.
(3) The meritorious act of
hearkening to the wishes of the dead person: This is a difficult
concept to fulfill even according to halacha and certainly will not
be upheld in most secular courts. It is difficult to fulfill
halachically since according to the majority view, the act can take
effect only if the owner of the assets
escrows them with a third party and gives instructions on how they
should be disposed of. Even according to the minority view that this
method can take effect even if the owner of the assets does not
escrow them with a third party; the declaration of intent has to be
made in the presence of the natural heirs. Inmost instances, the
owner will not want the natural heirs to know the disposition he
makes of his assets. Also, unless made in writing and complying with
the secular laws, the oral declaration will not comply with the laws
of having a written will properly executed by the owner of the
assets. With proper guidance by a lawyer
and a knowledgeable rabbi, this may be a possible method to use to
comply with both the halacha and the laws of the land. It takes into
account the fact that the halacha in this instance is relying on
what is probably a minority view of not escrowing the assets and yet
complying with the meritorious act of hearkening
to the wishes of the dead. Also, the natural heirs must be
advised of the disposition.
(4) The owner gives a gift,
following the laws of the land, to be effective immediately but
retains for himself a life estate to use the assets that he gifted:
After the death of the donor, the entire assets (both the underlying
assets and the use thereof) belong to the donee.
This type of a gift requires a
kinyan, which should not be difficult to perform. The shortcoming is
that this method locks in the gift and does not leave any
flexibility with the donor to change his mind. Another shortcoming
with this method is that it only applies to assets at the time that
the gift is made and does not apply to
later-acquired assets of the donor.
(5) The owner gives a gift,
following the laws of the land, to be effective immediately but
retains for himself both the right to use the assets during his
lifetime and also the right to change or rescind the gift: This type
of a gift also requires a kinyan, which should not be difficult to
perform. This method, if ina form that complies with the laws for
wills in the country or state where written, serves the purpose of a
valid will and a halachically correct gift. The shortcoming is that
this type of will in halacha transfers only those assets that are
owned by the donor on the date the gift is made. It is not effective
halachically for assets acquired after the
gift is made. The will can contain a list of the major assets of the
donor and can be updated from time to time as a codicil to the main
will or the writing of another will. Some problems can be overcome
by stating that the executor of the will or the attorney who
prepared it is to be believed if he states
that he knows the extent of assets owned by the donor on the date he
executed the will.
(6) Relying on the law of the
land. Most authorities hold that the concept expressed in halacha
that the law of the land is to be followed in monetary matters does
not apply to wills. There are some authorities who state that the
concept does apply to wills. If this is so, then if the will
complies with the laws of the secular
authorities, it is valid under the halacha. The short- coming is
that many authorities hold that it does not apply to a will.
(7) Situmta: The commercial
customs of a trade, guild, or a community are incorporated into the
halacha as being binding on all the Jews in the community, trade, or
guild. There are authorities who hold that since most of the Jews
living within the community rely on the community standards and laws
in making wills, this becomes the halacha
standard. The shortcoming to this approach is that situmta as
envisioned in halacha is limited to common commercial actions such
as sales, leases, and the like and does not apply to wills.
(8) Admissions: Reuven, the owner
of assets, can admit that he owes money to another person or that
the assets belong to another person, and the admission is binding.
The admission is used as a lever by Reuven when writing a will to
convince those who are entitled to the assets under Torah law to
acquiesce to dividing them as envisioned
by Reuven.
The subject matter of this lesson
is more fully discussed in Volume VII Chapter 258 of A Restatement
of Rabbinic Civil Law by E. Quint. Copies of all volumes can be
purchased via email: orders@gefenpublishing.com and via website:
www.israelbooks.com and at local Judaica bookstores.
Questions to quint@inter.net.il
MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show
its beauty and meaning. The columns are based on Rabbi Meir's
Meaning in Mitzvot on Kitzur Shulchan Arukh
Commemoration ofthe Destruction and Commemoration of the Mikdash
Our Sages instructed that instances of joy should include
remembrances of the destruction of the Temple, to remind us that our
joy is not complete. When we build a house we leave a small bit of
wall unpainted; at a wedding we break a glass as a reminder of
sorrow. These observances are called ZEKHER LACHURBAN
"commemorations of the destruction" (SA OC
560).
Although the Temple in
Yerushalayim has been desolate for almost two thousand years, since
the year 72CE, its memory is very much alive for the Jewish people.
We remember the Temple in our daily prayers, in our periodic fasts,
and also in various customs, mentioned in this chapter, which
continue the mourning over the loss of the
Sanctuary throughout the year, and especially on happy occasions.
These customs emphasize that even
when we have moments of special joy, our simcha is not complete as
long as the Temple is in ruins. Remembering the destruction at happy
times is also important because the exhilaration of joy is liable to
make us forgot our mourning, even if we are normally conscious of
it.
The various customs commemorating the destruction of the Temple were
originally instituted by Rebbe Yochanan ben Zakkai immediately
following the destruction itself. Alongside these customs, Rebbe
Yochanan ben Zakkai instituted other decrees, which are called
ZEKHER LAMIKDASH - a commemoration of the Temple.
For instance, the previous custom
was that the lulav was waved only on the Sukkot holiday itself. The
lulav was taken during the intermediate days only in the Temple.
Rebbe Yochanan ben Zakkai instituted that the lulav should be taken
throughout the holiday everywhere (Mishna Rosh HaShana 4:3).
Another example: the new grain crop (chadash) used to become
permissible when the omer offering was brought. But when there is no
Temple and no offering, it becomes permissible immediately on the
day following Pesach. Rebbe Yochanan instituted that it was
necessary to wait until the end of the day, to demonstrate that we
are still waiting for the Temple to be built (Mishna Menachot
10:5).
Why was there a need for two
distinct kinds of decrees - some recalling the destruction of the
Temple, and others recalling the Temple itself? One answer is that
at that time Rebbe Yochanan actually faced a double challenge. While
the disappearance of the Temple created a need to commemorate it, so
that future generations would not forget
the importance of the Beit HaMikdash, there was paradoxically an
opposite challenge as well: to help people forget the Temple.
At the time of the destruction of the Second Temple, the Jewish
people had not been without a Sanctuary for more than a thousand
years, except for a short period at the beginning of the Babylonian
exile, when there was a Divine promise that the exile would be
limited to seventy years. Profound despair gripped the people,
as many Jews did not believe that the Jewish religion or even
the Jewish nation could survive without the Temple (See Bava Batra
60b).
Striking a balance between the
need of his generation for consolation and the need of future
generations for perpetuation, Rebbe Yochanan instituted two distinct
kinds of decrees. One kind of decree was the ZEKHER LACHURBAN - to
make sure that people remembered that Jewish life is incomplete with
the Temple. But he also instituted a
parallel kind of decree - ZEKHER LAMIKDASH, remembering the Temple.
These laws have two purposes. First of all, they remind us that even
without the Temple, life does go on. Thus, even when the Temple is
destroyed, the lulav can be taken all Sukkot. Second of all, they
remind us that the Temple will eventually
be rebuilt; thus, we need to delay eating chadash.
In this way, the commemorations
instituted by Rebbe Yochanan ben Zakkai create a delicate balance
between loss, coping, and hope. On the one hand, we acknowledge that
Jewish life is not "business as usual" without the Temple. However,
we also recognize that even if things are not as they should be,
life - including Jewish life and the joy
of life - does go on. Finally, we draw hope from the certain
knowledge that eventually, perhaps any moment, the Temple will be
rebuilt and our full national and religious existence restored.
“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
“Generation to Generation - A King's Inheritance”(Melachim Alef 1,2)
NACHALA is the Hebrew for inheritance and it shares a common root
with NACHAL, river, since the inheritance flows from one generation
to the next, binding the ages into an eternal web. This flow of
inheritance must be seen as something beyond the need to assure a
smooth transfer of power or property, essential as both ofthese are
for successful government and strong family ties. There is always
also the transmission of spiritual beliefs, ethical values and
generational ideals. People bequeath both spiritual ideas and
material goods to their children and so do the Biblical
personalities. However, the biblical story differs from ours, bothin
its timing of the transition and in its order. We tend to delay our
wills as much as possible, whereas in the Bible they are made fairly
long before death. Furthermore, they kept a distinction between
spiritual and material wills, usually with the latter preceding the
former.
Throughout the centuries, Jews
have bequeathed to their children ethical advice and spiritual
teachings. These have not been deathbed wills, made in illness or as
life departs, but rather while still in possession of all the
parent's mental and spiritual faculties, even if prior to death. The
considerable literature of Jewish ethical
wills is not confined to those of great or famous people, scholars,
saints or communal leaders. Rather, it includes people from all
walks of life and of differing spiritual and religious achievements.
Only part of two such wills are presented here but they must be
viewed as representing a common form ofJewish religious and ethical
literature; indeed a form that has its roots inter alia in chapters
of the Tanach.
"Beware of oppressing other
people, whether by money or by words; neither envy them or hate
them. Do not rely on the broken reed of human support and do not set
up gold as your hope, for that is the beginning of idolatry. Rather,
distribute your money according to G-d's will; He is able to cover
your deficit. Let expenditure of your
money be of less value to you than the utterance of your words. Do
not set your eyes on those who are richer than you, but on those who
are poorer… Rejoice in your lot, whether it be large or small" (Rabbenu
Asher; early 13th century Spain).
Some decades earlier, Maimonides
had written the following to his son, Abraham.
"On the day when I shall bequeath
to you the heritage vouchsafed to me by the Creator, I shall
transmit to you the quality of trust- worthiness by virtue of which
I acquired these possessions. For with my staff I passed over to
acquire the permanent bread and drink offering, and the Lord has
blessed me till now.
"It was my faithfulness that led me to places where my family could
never have brought me and bestowed upon me an inheritance greater
than that of my parents. It invested me with authority over those
greater and better than myself, and I prospered and became useful to
myself and to others. Be therefore zealous for the welfare
of others, even lifnim mishurat hadin, beyond the letter of
the law; keep your word and do not evade your private or public
promises made either verbally or in writing, either before witnesses
or in private. Reject and avoid fraudulent, underhand and unlawful
practices… Do not partake of anything, large or small, that
is not yours… know that one who accustoms himself to do
dubious things, will inevitably resort to willful activity, just as
one who takes a small amount in the beginning or takes something
secretly, will eventually take much and in public until he is known
as a confirmed liar, robber, and embezzler… Be proud of your moral
values and content in your faithfulness, for there is no
greater nobility and no more glorious inheritance".
It is wills like these that place
material success and all forms of power in their Torah perspective,
that form the subject of these two chapters of the book of Kings, in
which David hands over the kingdom to his son Solomon. In the first
chapter, David settles the transmission of the material, military
and political aspects of kingship, while
in the next chapter he gives Shlomo the moral and spiritual guidance
that he will need to be a Jewish kings. In this he was following the
patriarchs Abraham, Isaac and Jacob but also adding a link to the
chain of the generations of Israel. In the Torah, when Jacob gathers
his twelve sons, the tribes of Israel
about him, he first arranges for the material inheritance whereby
Yosef receives the two portions of the Promised Land that are the
inheritance of the first born, instead of Reuven, the actual first
born. Then, he foretells for his descendants what will be their
spiritual future. His father Yitzchak had followed
a similar pattern. When he blessed the person he thought was
Eisav, he gave him material wealth and all its benefits. Later,
knowing that Yaakov was the recipient, he blessed him with the
Abrahamic Covenant of Land and People. The relationship between the
spiritual and material aspects of inheritances in all these stories
is essential for understanding their significance and
relevance.
This is the twentieth installment
in Dr. Tamari’s series on “Tanach and its messages for our times”
MISC section - contents:
[1] Vebbe Rebbe
[2] Words of Wisdom; Words of Wit
[3] Candle by Day
[4] Letters to the Editor
[5] MicroUlpan
[6] From Aloh Naaleh
[7] From the desk of the director
[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types
in areas of kashrut, Jewish law and values. Some of them are
answered by Eretz Hemdah, the Institute for Advanced Jewish Studies,
Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich,
founded by HaRav Shaul Yisraeli zt"l, to prepare
rabbanimanddayanimtoservethe 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 Two of my children (above bar
mitzva) caused damages in the house, entirely by their recklessness.
The cost of the repairs is significant, and I think they should
cover the cost of the repairs. Each child works around the house and
gets paid for it. May I dock their pay and in that way receive
payment for the damages?
A There are three possible
directions to take to solve your dilemma. One is to figure out how
you could get the money from the kids in a legal, halachic manner.
Without knowing the particulars, we would note that the great
majority of families give enough to their kids that they can find
ways to unilaterally withhold funds to
make up for the damages. Another way to go about it is to appeal to
the children's sense of fair play and see if they are willing to
volunteer (partial) payment or to forgo the money altogether as one
more act of love. The third way is to present them with what the
con- sequences should be according to the Torahand allow that
information to serve as the basis for a p'shara hakerova ladin
(compromise that resembles the law) you could arrive at. It is
difficult to imagine cases where the first, harshest approach would
be educationally appropriate. Between the second and third
approaches, it depends very much on the dynamics of
the case, the relationships and the personalities involved.
It is, of course, up to your discretion to educate your children as
you decide. We will supply you with some basic, halachic guidelines
to discuss with them. Certainly, we cannot give a halachic ruling
after receiving a brief description from only one party.
While children under bar mitzva
are exempt from paying for the damages they do (Shulchan Aruch,
Choshen Mishpat 424:8), those above bar mitzva are obligated to pay
for damages. The fact that parents support them has some halachic
ramifications, but not in this regard. There is an institution to
exempt a wife from paying for damages she
causes to her husband's property in order to maintain family
tranquility (Shulchan Aruch, Even Haezer 80:17). There is some
question as to how far reaching this rule is (see Chelkat Mechokek,
ad loc.), including whether it applies only to a wife or to other
members of the household (see Shai Lamorah, adloc.). However, in the
case of damage caused by recklessness, clearly no exemption applies.
Thus, in theory, one can sue his children for such damages. Of
course, the potential, emotional damage that insensitive handling of
the situation could cause generally precludes that option.
Let us assume that you will
assure your children that you will not take away money even in a
legal form but will just withhold certain gratuities. Can you
withhold money for jobs the kids perform around the house? Many
parents expect their children to do significant chores around the
house without pay. Although your childrenare not used to that
arrangement, you could implement that policy until the damages are
worked off. The question then becomes, what if your children
(respectfully??) refuse to do the work if they are not getting paid?
Children, certainly at that age, are required to perform the mitzva
of kibud av va'em, which includeshelping out the parents, as long as
they don't have to outlay money to do so (Shulchan Aruch, Yoreh Deah
240:5). On the other hand, it is hard to define the exact limits of
what a child is required to do to help healthy parents without pay.
It is also hard to predict how the process will affect
relationships.
We hope and pray that you find the right balance between
accommodating your children and understanding that damages do occur
and teaching them about responsibility for inexcusable mistakes.
Remember that the halachic information is only one factor to help
arrive at that balance.
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 (fortheEnglishversion)orSubscribe/Hebrew
(for the hebrew version). Please leave the subject blank. Ask the
Vebbe Rebbe is partially funded by the Jewish Agency for Israel
[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
R' Yehezkel of Kuzmir used to say:
"The Jewish people can be compared to a box full of glass dishes. If
the dishes are packed well and tightly one next to the other, the
box can be shifted around but none of the dishes will break. If the
dishes are packed loosely, even the slightest movement is liable to
break them.
"And the same is true for the
Jewish people. If there is friendship and peace between them, they
cannot be harmed. If there are arguments between them, they cannot
withstand smallest disturbance."
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
When all is said... little is done. - From A Candle by Day by Rabbi
Shraga Silverstein
[4] Letters to the Editor
SRL writes...
...In the feature "A Touch of Wisdom, a Touch of Wit" in TT #599 (Parshat
Miketz) there is the story of Rav S. R. Hirsch's salary. This story
is well known in the family, and is reproduced on p.315 of Rabbi
Eliahu Meir Klugman's monumental biography. But it is a pity that
the TT readers are deprived of the end point of the story, which is
that SRH died on the 31st of December (1888), so that no balance had
to be paid back.
Avraham writes...
I am usually content to enjoy TT without annoying you with feedback,
but when it comes to pikuach nefesh it becomes necessary to peck you
a few lines.
The gist of Dr. Ben Asher's article (Health and Medicine in Judaism)
may have some truth, maybe there are "viral infections" that pass
without aggressive therapy. But there are infections which can be
dangerous if left to "run their course". For example, Strep throat,
which is merely a form of sore throat, can turn into
a heart-threatening condition if it is not controlled at an
early stage and people are urged to have throat cultures for any
sore throat that lasts more than a few days. I have a relative whose
heart became damaged for life because her parents neglected testing
and treating her Strep throat. I feel that Dr. Ben Asher hasa
responsibility to point out the exceptions to his theory, Strep
throat and whatever else, to save people from suffering permanent
damage. I will be relieved if this point is addressed in your next
issue.
(In general, it doesn't strike me
as a wise course to encourage people to think they are one up on
conventional medicine. This kind of attitude is known to produce
fatalities among people who think, "Why go through agonizing surgery
or chemo-therapy when all I have to do is cleanse my system etc."
And when they apply thisphilosophy to their kids it is even sadder.
I have read of cases of this happening.
May I finish off my tirade with a
humble appeal. There is so much genuine medical advice out there.
Why use up your limited space on unconventional medicine. Has double
blind research been done to prove Dr. Ben Asher's theory that the
Rambam is more reliable than modern medicine? There is plenty of
proven advice to fill your pages with. Who
will compensate people who harm themselves irreparably through Dr.
Asher's advice if it is not amended in your next issue?
[5] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
We know that this feature has turned into a "test your
Hebrew-speaking friends" game, but we hope you are also learning the
correct Hebrew words for things.
Here's a good one:
How do you say hole punch (a.k.a.
hole puncher - but not as common, and paper punch - who says that?)
in Hebrew? We bet that 9 of 10 people (or more) will say M'CHOREIR,
- give no points for that answer. The answer is - and this one
you'll find in a Hebrew dictionary. MAKEIV.
[6] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
As Jacob senses death approaching, he adjures Joseph to bury him in
Eretz Yisrael. He is also concerned with the "end of days," and in
this spirit he blesses his descendants. How are these matters of
burial and blessings intertwined?
After recording Jacob's
blessings, the Torah tells us that "he blessed them, each according
to his blessing did he bless them" (49:28). The Or HaChayyim
HaKadosh comments on these seemingly superfluous words - ASHER
K'VIRCHATO. Jacob understands the particular strengths and talents
of each of his sons. Giving a blessing means wishing that the
recipient fulfill his own potential; that he becomes that which is
possible for him to be. It is not what I would have the other be;
nor is it about my dreams or wishes. Rather, it is about realizing
the potential that is inherent in the other. K'virchato. To bless is
to utter "you;" not "I".
Thus, Jacob saw no problem in
breaking rank regarding Menashe and Efraim and reversing the
customary order of blessings (indeed, this was something with which
he was intimately familiar from his own experiences with Esav and
his father's blessings). And perhaps this is what lies at the root
of the blessing we give our sons to this very day - K'efraim
Uk'Menashe -"live out your particular and unique talents."
Immediately following the verse
of k'virchato, Jacob once again instructs his sons to bury him in
the land of Canaan. Is this another facet of his profound
understanding of the idea of blessing?
The Alexandrover Rebbe teaches
that the exile of Egypt only began when the Jews forgot that they
were in galut, in exile. Exile is the inability to develop and
flower, neither as an individual nor as a nation. The prince who
forgets that his home is in the palace and the Jew who forgets that
his presence belongs in the palace of God are both sadly bereft of
blessing.
But it was easy for Jacob's
descendants to forget all of this while they enjoyed the ease of
Egyptian life and the physical comforts it first offered. In a
fool's paradise, there is no realization of foolishness. Jacob's
insistence that he not be buried in Egypt was a verbal shofar
sounding a warning note against such a dangerous illusion. It was a
call to choose blessing over fantasy.
Jacob told us - his children -
that his aversion to any place other than Israel was so great that
even his bodily remains must be returned to that land. For Israel is
the only place of full self-actualization for the Jewish people who
must bear the blessing of Abraham through the course of history to
the end of days. This is our blessing.
Rabbi David Ebner, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication
in the Orthodox Union's 'Torah Insights', a weekly Torah publication
on Parshat Ha'Shavuah
[7] Divrei Menachem
The title of our parsha Vayechi teaches us that during Ya'akov's
last years he finally began to live free from tribulations. Yet the
parsha actually has a lot to do with his dying. For the ailing
Ya'akov now gathers both Yosef and his two sons and the other
children to receive their respective blessings before his passing
from this world.
When Ya'akov blessed Efrayim and
Menashe he bestowed upon these two grandchildren the status of his
own sons: "And now [they]… shall be mine…like Reuven and Shimon" (Breishit
48:5). Yosef's sons are now counted among the tribes that will
inherit Eretz Yisra'el. This privilege was deserved, notes Chizkuni,
on account ofYa'akov's appreciation of Yosef's material support and
in order to enable the children of Rachel to earn a greater share in
the Land.
Is it possible, however, that
Yosef's two sons deserved this special blessing on their own merit?
Perhaps not. For the Midrash notes that Ya'akov foresaw that wicked
kings would descend from them - Jereboam and Ahab from Efrayim and
Jehu from Menashe.
The truth is that the blessings
of Ephraim and Menashe are mixed in with Yosef's personal blessing
in which Ya'akov implores that, "the angel [You assigned] who
redeems me from all evil bless the lads (ibid 48:15)." In reality,
both father and sons received special attention for their steadfast
devotion to tradition while on foreign soil.
Shabbat Shalom, Menachem Persoff
SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel
Sugarman intended to increase the knowledge, interest,
and anticipation of the reader, thereby hastening
the realization of our hopes and prayers for the rebuilding
of Jerusalem and the Beit HaMikdash.
The Post-Chanuka Mikdash -
Beginning Anew
After the miracle of Chanuka, did the Mikdash "live happily ever
after"? No, it did not! It took a long time until the Mikdash was
able to function smoothly. When Yehuda HaMaccabi and his men
liberated Jerusalem and entered the Mikdash "…they saw the Sanctuary
desolate, and the altar profaned, and the gates burned up, and
shrubs growing in the courts as if in a forest…". They found
a polluted Mikdash which had been "filled with riot and reveling
with gentiles who dallied with harlots" (II Mac. 6). The faithless
High Priest Menelaus of Beit Bilga had sold the Mikdash vessels on
the open market to meet his financial obligations to his patron,
Antiochus IV. The magnificent gold Menora was but a memory.
Antiochus IV "had taken away the golden (incense) altar and the
candlestick of light, and all the vessels thereof, and the table of
the Shewbread… and the censers of gold, and the veil, and the
crowns, and the golden ornaments…" (I Mac. 1). According to
Menachot28b, the original "Chanuka Menora" was "made of iron bars
which they overlaid with tin". The Midrash elaborates: To very
quickly construct an ad hoc but functioning Menora that they could
use, they took hollow iron spearheads, coated them with tin,
attached them together, fixed lamps in them, poured oil from the
famous cruse and lit them. Only later,
"when they grew richer, they made one (a Menora) of silver and when
they grew still richer, they made one of gold." We can be sure that
the Menora was not the only Mikdash vessel that had to be replaced.
And what about the Kohanim? Many
of the loyal Kohanim who refused to serve Avoda Zara (pagan deities)
in the Mikdash met death Al Kiddush Hashem (a martyr's death). Many
joined the army of resistance; some were killed, others were wounded
in battle, receiving injuries (i.e. loss of limbs etc.) which
effectively barred themfrom serving in the Mikdash. And of course,
Kohanic quis- lings who did serve Avoda Zara were personae non grata.
"Any Kohein who served Avoda Zara, whether intentionally or uninten-
tionally, even if he repented, is disqualified forever from serving
in the Mikdash… whether the Kohein actually served as a priest to
AvodaZara, or bowed down before it, or acknowledged its divinity, he
is disqualified forever from serving in the Beit HaMikdash" (Hil.
Bi'at HaMikdash 9:13). Young Kohanim who "despised the Temple and
neglected the sacrifices… who hastened to the place of exercise…"
(II Mac. 4:14), certainly were not welcomed back with openarms. The
Mishmeret of Beit Bilga, from whence came the renegade High Priest
Menelaus and his treasonous coterie, was hopelessly tainted and very
few Kohanim of this discredited priestly order would be permitted to
approach the Mizbei'ach in the post-Chanuka Mikdash. Beit Bilga
itself could not be abolished because theorganization of the Kehuna
into twenty-four Mishmarot, of which Beit Bilga was one, was held to
be sacrosanct (I Divrei Hayamim 24). It would be a long time until
Beit Bilga would be up to "full strength" and until that time,
Kohanim of the Mishmeret of Yeshev'av assisted them (See Sukka 56b).
But Beit Bilga remained indisgrace for many years. Though we have no
exact figures, without question, the number of Kohanim available and
able to serve in the Beit HaMikdash was drastically reduced during
those terrible years of pursecution and war.
King Solomon had appointed Tzadok
to be Kohein Gadol and his descendants served as Kohanim Gedolim in
Bayit Rishon and Bayit Sheini for some 850 years: the last
officiating Kohein Gadol of that dynasty, Chonio (Onias) III, had
been removed by Antiochus IV. No doubt after the liberation of
Jerusalem and the purificationof the Mikdash, his son Chonio IV, the
lawful heir of the legitimate Kohanim Gedolim, expected to be
appointed to his ancestral position. But even after the liberation
of Jerusalem and the cleansing of the Mikdash, the Syrian-Greek
government still had the power to foist a High Priest of their own
choosing on Am Yisrael.They appointed Alcimus, a man not
particularly noted for his attachment to Jewish tradition. Chonio
fled to Egypt and eventually built a "rival" temple in Leontopolis,
later referred to in the rabbinical literature as Beit Chonio. No
doubt because Chonio was the scion of the legitimate Kohein Gadol,
many faithful Kohanim initially followed
him. However those who actually sacrificed at Beit Chonio were
forever banned from performing the Avoda in the Mikdash (Menachot
13:10). Alcimus soon showed his true colors when he had murdered
sixty Chassidim. This wanton massacre of Torah loyalists brought
about a renewal of the fighting and eventually
the death of Alcimus himself. The Avoda of Yom Kippur was
valid only when performed by a consecrated Kohein Gadol.
He was the man who, as his
ancestor Aaron before him, entered the Kodesh HaKodashim and sought
forgiveness for Am Yisrael. After the death of Alcimus, we don't
even know who fulfilled this vital role. Yehuda
HaMaccabi's brother, Simon, became Kohein Gadol only seven
years later.
Another enigma which presents
itself in any study of the Maccabean period is the role, or more
precisely, the non-role of the Leviyim. Our sources frequently
mention the honorable role played by the few Leviyim who returned to
Eretz Yisrael in the early days of Shivat Tzion. Ezra 3:10-11
relates the joy of the people when the
foundation stone of Bayit Sheini was laid. "And when the builders
laid the foundation of the Temple… they set the Kohanim in their
apparel with trumpets, and the Leviyim… with cymbals to praise the
Lord…" Nehemiah appointed them to guard the newly completed gates of
Jerusalem. "And at the dedication of the wall of
Jerusalem, they sought the Leviyim… to keep the dedication
with gladness, both with singing… with cymbals, psalteries and
harps" (Nechemiah 12:27). Under the guidance of Ezra and Nehemiah,
the people gathered together and asked "Ezra the scribe to bring the
Book of the Law of Moses" and he read it from "early morning until
midday, in the presence of the men and the women…" As Ezra
read, "the Leviyim 'caused' the people to understand the law" (ibid.
8:7). However in describing the great national battle against the
Syrian Hellenists, neither Maccabees I and II nor Josephus even
mention the Leviyim as participants in the struggle. Even after
victory, when the restored Mizbei'ach was rededicated with
"songs and lyres, and harps and cymbals", the Leviyim are
conspicuous by their absence! (Note I Mac.4:35-47). Did their
musical proclivities cause them to be particularly susceptible to
the lure of the aesthetical, sensuous, mellifluous Greek
civilization? Darewe speculate that possibly too many Leviyim
collaborated in unseemly ways with the apostate High Priest Menelaus,
thereby forever compromising themselves? Nevertheless, even with a
reduced roster of Kohanim and Leviyim, BS"D, Am Yisrael started to
put the Mikdash back on its feet. Despite everything, the Avoda
continued.
Catriel Sugarman gives
illustrated lectures on the Beit HaMikdash and related topics. He
can be reached at(02) 652-7531 or acatriel@netvision.net.il •
Catriel is in the process of writing a book entitled: The Temple of
Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple
and the Divine Service
Towards Better Davening and Torah Reading
Column #100. 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.
Last week we looked at RA-M'SEIS
and RA-AMSEIS and our prediction was correct: Only a few people
(that I spoke to) knew there was a difference. Most people said - I
never noticed that before. And many, I am sure, didn't and wouldn't
get excited about it.
He's another... similar but quite
different... word. Nothing to do with davening or Torah reading, but
it came up in looking through the book and sheets of HaAkademiya
LaLashon HaIvrit for this week's micro-Ulpan feature (see elsewhere
in this issue). I was shocked. So were some other people I put it
to. Some were not atall under any impression other than the correct
one.
How do you say paper in Hebrew?
NIYAR of course. Correct. What's the vowel under the NUN? My survey
ran about 50-50. CHIRIK and SH'VA. (Or, the one dot and the two
dots, for those who couldn't remember the names of the vowels.) What
do you say? Answer the question to yourself before you continue
reading.
The correct word is N'YAR, not NIYAR. SH'VA, not CHIRIK. Personally,
I was in shock. I would have bet and lost on the CHIRIK. Only you
know which you were. You don't have to tell anyone. But you might
want to take your own survey.
On another note, take a look at
the spelling of this week's sedra in English. Just look at the
footer of this page. VAI-CHI. That's different from the way we used
to spelling (Vay'chi or something like that). It's like the
obsession with spelling a different sedra TO-L'DOT, rather than
TOLDOT. Or SHO-F'TIM, rather than SHOFTIM.
Always to make a point and reenforce something we've learned
(hopefully) from this column.
The first YUD of VAI-CHI belongs
to the first syllable exclusively. It is voweled with a SH'VA NACH
and closes off the first syllable as VAI. The YUD does not have a
consonant-Y sound. Just a vowel sound as part of the diphthong AI,
or the long I as in FIGHT or KITE. The second syllable is CHI. It's
a little hard to say correctly after years
of saying VA-Y'CHI.
In the same first pasuk of the
sedra is VAI-HI, also hard to say, if you've been saying VA-Y'HI all
along.
Not so for the next pasuk with its VA-YIKR'VU, VA-YIKRA, and VA-YOMER.
Actually, each of those should be sounded as VAI-YIKR'VU, VAI-YIKRA,
and VAI-YOMER, because of the DAGESH CHAZAK in the YUD. The YUD then
really belongs to both the first and second syllables. In the first
syllable, it alters the sound of the PATACHunder the VAV. Freom VA
to VAI. In the second syllable, it is like the consonant that Y is
sometimes. The Y of YELLOW, as opposed to the vowel-Y or BOY or
CYCLE. Got it? 2
As long as we are looking at words in VAI-CHI, let's look at some
more.
Look in 47:30. Next to the last word in the pasuk. I will do. E-E'SEH
or E'-SEH? Does the AYIN have the usual CHATAF-SEGOL that we'd
expect? Or is it a SH'VA NACH - rare under an AYIN?
Depends where you look. EIM LAMIKRA HASHALEIM says that Chumashim
differ and that the different vowels go back a while in time to
earlier disputes on the same issue. No difference in meaning, but
interesting, nonetheless. 2
Here's a good one, because it isn't just in B'reishit 48:20 - it is
in a father's blessing for his sons. May G-d make you like Efrayim
and Menashe. Technically, there are two syllables to the word. Y'SI
and M'CHA. (Remember that a letter with a SH'VA NA does not make its
own syllable, but is attached - Letter and SH'VA- to the following
syllable.) It really should be Y'SIM and CHA, because a CHIRIK
(under the SIN) without a YUD after it is a short vowel - CHIRIK
CHASEIR - and would ordinarily draw the MEM with a SH'VA to it, to
com- plete the syllable. And in that case, the SH'VA under the MEM
would be NACH. Y'SIM-CHA. However, theCHIRIK in this case, under the
SIN, should have been followed by a YUD, the CHIRIK would be MALEI
and a long vowel. In lieu of the YUD, the SIN is marked with a METEG,
which identifies the CHIRIK as a long vowel even without the YUD. So
the word is Y'SI and then M'CHA, with the SH'VA under the MEM being
a NA rather thanNACH.
Again, it doesn't make a difference in the meaning of the word, but
it's nice to fine-tune our pronunciation. Next time you bless your
son (or grandson or son-in-law) try Y'SI-M'CHA.
Parsha Pix
Lock and chain in upper left is for the "super-closed" nature of the
beginning of VAYCHI. To clarify an earlier statement: VAYCHI does
not begin at the beginning of a PARSHA, neither open nor closed; it
begins in the middle of a parsha. That makes it exceedingly CLOSED
for the beginning of a sedra.
The bed is mentioned more than once at the beginning of the sedra.
HAMITAH, the bed, has a G’matriya of 59. When Yosef came to visit
his ailing father, one sixtieth of his illness was removed, leaving
59 parts of the original HINEI (60) AVICHA CHOLEH, your father is
ill.
The crossed hands are Yaakov's, as he put his right hand on
Efrayim's head and his left on Menashe's.
The crowned lion is for Yehuda, as is the lion cub. Yehuda's bracha
refers to him as a GUR (cub), ARYEI and LAVI (lions at different
ages). Yehuda Leib is a common name-pair based on this bracha.
The wolf is Binyamin. Binyamin Ze’ev Volf is also a common
combination of names.
The faucet is for Reuven (based on what Yaakov said to him).
The Israel Postal Authority emblem is for Naftali. Naftali Tzvi
Hirsh, or two of those three names often come together. The snake is
for Dan. The donkey is for Yissachar. The ship is for Zevulun. The
bread is Asher.
The math-like statement stands for Efrayim and Menashe are like
(approx. equal to) Reuven and Shimon. Numerically, this is so too.
E&M = 732 and R&S = 731.
There is a Davka graphic of a father blessing his son (the words of
the bracha come from Vai-chi). The Pyramids in the hot desert sun
remind us where the sedra takes place and where the end of B'reishit
finds us. In Mitzrayim.
Chazak is for the conclusion of the book of B'reishit.
The hard-to-make-out photo between the donkey's nose and the boy
being blessed is a picture of Kever David and refers to the haftara.
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-insolutiononTorah Tidbits Audio (Arutz-7,
Thursday night). The best solution set submitted each week (there
isn't always a best) wins a double prize a CD from Noam Productions
and/or a gift (game, puzzle, book, etc.) from Big Deal
Last issue’s (VAYIGASH) TTriddles:
[1] Chanoch, Teiva, Binyamin
[2] Part of the recipe for stuffed cheval?
[3] At first look, might go well with Parshat Korach
[4] Who is like the hyssop, the four species, and the fruit of the
land?
[5] Aramaic double entendre
[6] Take before, during, and after
And the envelope, please...
[1] The answer is 300. The Torah tells us that Chanoch "walked with
G-d" for 300 years after he fathered Metushelach. The length of
No'ach's Ark was 300 Amot. And in Vayigash, Yosef gave Binyamin 300
pieces of silver (in addition to five changes of garments). There
are other 300s in the Torah, but only with other numbers.
These are the only three times the number 300 exactly appears
in the Torah. This TTriddle was solved by several solvers.
[2] This is an example of the kind of TTriddle that comes from a
phrase in the sedra that strike you as funny if it is misread. And
from there, a TTriddle is born. The pasuk at issue is the one that
tells us that Yosef gave the people of Egypt food in exchange for
their animals - this, after their money ran out. The phrase
out of context is, ...YOSEF LECHEM BASUSIM - (from "and Yoesf
gave them bread in exchange for their horses"). To be misread as ADD
BREAD TO THE HORSES. Sounded like part of the recipe for stuffed
horse. Couldn't leave it like that, so we used the French word for
horse - cheval. Silly, but that's how it is, sometimes. Someone
got this one, too.
[3] Some interesting okay answers for this one, but a little too
serious. The intended answer is based on the opening p'sukim of the
haftara, where branches are being taken and names are being written
on them, and something happens to them to make a point. This happens
in Parshat Korach with the flowering of the rod ofAharon. That's was
the intention of "at first look" in the TTriddle.
[4] This one was solved by several solvers, including at least one
(DL) who always reminds us that he finds these things without the
aid of a computer and a Torah-search program. ULKACHTEM... and you
shall take... The word appears only four times in the Torah. In
rshat Bo, the people are commanded (just for that one time)
to take a bundle of EIZOV (hyssop) and dip it into the blood
of the Korban Pesach and smear some blood on the doorposts and
lintel. In Emor, we are all commanded to take for ourselves the
fruit of a Goodly Tree (etrog), et al. And in Shlach, the Meraglim
are instructed to take samples of the fruit of the land... Aside
from these three ULKACHTEMs of the plant kingdom, the other
occurrence of the word is in Vayigash, and refers to Binyamin being
taken away from Yaakov. The answer is Binyamin, which, as mentioned
above, was correctly gotten by several solvers.
[5] This one was not solved by anyone, and that too is a sign of a
not-so-good TTriddle. The good ones should stump most people, but be
solved by some. Anyway, the answer is the Targum for VAYIGASH. UKRAV.
K'RAV has two meetings: to approach and to do battle. The former
definition fits the plain meaning of VAYIGASH. But
the latter definition fits with the commentaries who tell us
that Yehuda was prepared to fight for Binyamin if necessary.
[6] This TTriddle is semantically related to [5], unintentionally.
Here the word in question is K'CHU (you) take. And the TTriddle is
restricted to before, during, and after our enslavement in Mitzrayim.
The brothers were told to TAKE wagons in order to transport Yaakov
and their families down to Egypt. That's BEFORE. Duringenslavement,
the people were ordered to TAKE straw on their own in order to make
bricks. DURING. And after enslavement, still in Egypt, Moshe and
Aharon were commanded to take soot from the furnace and throw it
skyward, in order to bring about the plague of SH'CHIN, boils.
AFTER.
Did you notice the new symbol - TTR for TTriddle, in a negation
circle. This will announce which cryptic notes are NOT TTriddles, so
that no one need try solving a birthday greeting, and the like.
This week's TTriddles:
[1] Finzi, Karo, Kluger
[2] anagrams in the closed opener
[3] 1 thru 19, skip 2, 22 & 23 plus only two more in NACH
[4] HIS GRANDSON AND HIS SERVANT,BUT HIS MASTER IS THE MASTER
[5] In the first's ultimate, Slytherin; in the last's ultimate,
Gryffindor. Who? (special prize for this one)
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Shira, Long weekend, mini-vacation, YOU
Thursday, Friday, Shabbat • February 5-7, '04 at the 4* Shalom Plaza
Hotel in Eilat(Mehadrin for our group): On the way to Eilat, we will
stop at the Ein Gedi Guest House for a Grand Tour of the Botanical
Gardens and their unusual Cactus Garden, followed by a Mehadrin
Lunch. We will arrive in Eilat in the afternoon at the hotel where
will have a special program for your entertainment after dinner.
Friday morning we will have a guided tour in Eilat.
During Shabbat we will participate in the 20th year celebration
ofthe Acceleration of the Torah Roots of the Gar'in Torani of Eilat.
On Shabbat there will be shiurim and a guided walking tour.
Leaving Israel Center at 8:00am Thursday and returning IY"H Sat.
night.
Cost of the Weekend including a bus which will be with us at all
times.Lunch on Friday is the only thing not included in the cost.
800NIS (840NIS for non-members) • Program subject to change, Limited
space - Sign up soon by calling Batya 5667787 ext # 249, Shulamit’s
Tiyulim are always Treats; Come! You will enjoy her delicious sweets
EIN GEDI: 4 days - 3 nights: MON-THU, February 23-26, '04, (Leaving
Monday 9:30am • returning Thursday afternoon): Free bathing at the
Spa including mineral & mud baths, Magnificent Magical Botanical
gardens on premises, Indoor Sweet Water Pool, Full and varied
program – Tiyulim - shiurimincl. tour of the cactus garden,health
lectures, exercising, Mehadrin with Eida Chareidis and Rav Landau
productsand a full-time Mashgiach on the premises •249NIS p.p. per
night (if you stay 3 nights), 269NIS p.p. per night (for 2 nights),
279NIS p.p. for a one night stay, Exclusive beautiful deluxe room
299NIS p.p. per night, Prices are for double occupancy– half board
(breakfast and dinner - lunch 30NIS extra) • For Monday’s lunch, you
must order this meal when you sign up, or it will cost 35NIS. One
person in a room: 400NIS per night (480NIS Deluxe), Round-trip
transportation (J'lem-Ein Gedi on Monday and Ein Gedi-J'lem on
Thursday only) - 70NIS p.p. Cancellation fees:60NIS p.p. before
February 19th noon, 149NIS p.p. after that day and time, Rooms have
fridge, "kumkum", coffee, tea, cookies, crackers • Ein Gedi
Botanical Gardens are the only national botanical gardensin the
world that have people living in them! • Shulamit’s tiyulim are
always treats; Come! You will surely enjoy her delicious sweets
TRAVEL DESK SPECIALS
For reservations at the hotels listed below or any other Israeli
hotels, please call Batya directly at the Travel Desk 566 7787, ext.
249. She'll be happy to accommodate you with any of your requests.
THIS SHABBAT
Holiday Inn, Tiberias, valid January 9-11
SHABBAT 2-night package: 1355NIS per couple, F/B
Holiday Inn, Haifa, valid January 9-10
SHABBAT: 980NIS per couple, F/B
Sheraton-Moriah, Tiberias, valid January 9-11
2-night package: 1300NIS per couple, F/B (Shabbat) + B/B (other day)
BEYOND THIS SHABBAT
Hyatt, Dead Sea, valid thru Feb. 26
2-night MIDWEEK package: 1100nis per couple, H/B
Holiday Inn, Tiberias, valid January 11-15
MIDWEEK: 435NIS per couple, B/B
Crowne Plaza, Dead Sea, valid January 11-15
MIDWEEK: 720NIS per couple per night, H/B
Princess, Eilat, valid January 11-15
MIDWEEK: 485NIS per couple per night, B/B
Sheraton-Moriah, Eilat, valid January 11-15
MIDWEEK: 340NIS per couple per night, B/B
Jerusalem Pearl, valid January 30-31
SHABBAT: 1095NIS per couple, F/B
Shizen Spa, Herzliya, valid January 12-15, 19-22
MIDWEEK: 875NIS per couple per night, B/B
Havat HaBaron, Zichron, valid January 12-15, 19-22
MIDWEEK: 350NIS per couple per night, B/B
Kinar Classic, valid January 11-15, 18-22
MIDWEEK: 630NIS per couple per night, H/B
Garden room... plus free entrance to the Hermon
Eden, Zichron, valid January 16-17
SHABBAT: 675nis per couple, F/B
Renaissance, Tel Aviv, valid thru Feb. 26
2-night MIDWEEK package: 800nis per couple, B/B
incl. FREE entrance to pool, Jacuzzi, and sauna
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) •
F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh
nights
The Back Page of TT601
The Avrom Silver Jerusalem College for Adults is the educational
component of the Seymour J. Abrams • Orthodox Union • Jerusalem
World Center and incorporates classes & lectures
of the OU Israel Center's Project Yedid, JCA, and the Jewish
Values Education Institute.
"Regular" classes & lectures -
20NIS members, 25NIS non- members. Life members, 5NIS (except for
programs of/with other organizations). No one will be turned away
for inability to pay. Membership 250NIS couple, 180NIS single.
Programs of the Center are partially funded by the Jewish Agency for
Israel or the UJC
Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 15-22 Tevet
(Jan. 9-16)
Friday
9:00am: Parsha Previews with Rabbi Binyamin Wolff, Rabbi Eisen's
shiur will resume IY"H on Friday the 23rd
Shabbat DAY
Shabbat Afternoon Shiur, 3:00pm, Mincha at 4:00pm, minyan permitting
(the 3:00/4:00 time will stay until and including Vaychi); Shabbat
Parshat VaI-CHI, 16 Tevet, Jan. 10, On Death and Dying: Parshat
HaShavua with Kalman Walker
Motza”Sh
Motza'ei Shabbat, January 10th, 8:30pm (at the Center)
Has the U.S. Embassy overstepped its bounds in pressuring Israel?
Does Congress know what U.S. Aid is doing to aid the PLO? How can
you make your voice heard in Congress with David Bedein Israel
Resouce News Agency www.israelresourcenewsagency.com
January 10th, 8:30pm
Special Shiur in memory of Lilian Berkowitz a"h and Elinor Lasson
Berkowitz a"h b yHaRav Hershel Schachter on the halacha of "End of
Life Situations and Decisions" at Yeshurun Synagogue, • Jointly
sponsored bythe OU Israel Center, RCA, Israel Council of Young
Israel, Council of Young Israel Rabbisin Israel, and Yeshiva
University Alumni
SUNday thru Thursday
10:00am: The Weekly Mitzvot and Concepts from Minchat Chinuch by
Rabbi Dovid Zitter
resumes Jan.21: Wednesday & Thursday mornings (Masechet Avoda Zara),
Gemara Shiur with Rabbi Moshe Gorelik
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Beitza by Rabbi Hillel Ruvel
5:30pm Maariv (this time stays through Tevet)
SUNday N'SHEI LIBRARY 10:30am-12:45pm
9:30am: (women) Mystical Insights into the Months of the Year with
Golda Warhaftig
10:30am (women) Let's learn Chumash with Tonia Frowein
1130am: (men & women): Parshat HaShavua with Shprintzee Herskovits
Sunday, 2:00pm • Healing & the 10 S'firot: "Theatric Alignment
Therapy" by Yaakov Gerlitz Dipl. Ac, Practitioner of Chinese
Medicine, Shaarei Zedek Hospital
Sunday, January 11th, 8:00pm • Author’s evening with Nechama S.G.
Nadborny Bergman will speak on her new book
“Israel and the 70 Dimensions of the World" (A Kabbalistic
approach to enduring World Peace), also author of “ The 12
Dimensions of Israel”
Resumes IY"H
Jan. 25 • Jewish Thought as it emerges from the Torah with the help
of Ramban's Commentary by Rabbi Chaim Eisen
MoNday, N'SHEI LIBRARY - 10:00-12:30
9:15am • (men & women) Eexcursions into the World of Nnevi'im with
Mrs. Pearl Borow
10:30am (men &women): Say A Bracha with Phil Chernofsky, Rabbi Leff
will be back next week IY"H
11:36am (men & women), Jewish History series: Emperor Hadrian -
Early Hopes Dashed with Dr. Henry Goldblum
11:36am (women) Rebuilding the Beis HaMikdash What can WE do? from
Rav Yissocher Frand with discussion with Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women, No obligation for
the first session • Qualified nutritional advisor on hand Mondays
from 11:35am, Elisheva999-6479
Monday, January 12th, Video and Lunch, 12:30pm: “Parshat Vai-Chai by
Dr. Avivah Gottlieb-ZornbergAhavat Yisrael and the Geula by Rabbi
Mendel Kessin
Fit Forever: Look & Feel your Best! Exercise class for women of all
ages at the Israel Center, Gentle exercises to improve your
flexibility, circulation, posture, etc.Breathing and relaxation
skills to use every day. Satisfaction guaranteed! Mondays,
12:45-1:45pm Call Sura Faecher, 9932524
Mondays (and Wednesdays) 2:00pm: Hebrew-reading Ulpan
Women's Beit Midrash: Acquire study skills and knowledge crucial to
your life as a Jew - join us! Guided Chavruta study with Pearl Borow,
In-Depth study of Chumash B’reishit with Rashi, - Shiur by Rabbi
David Derovan
Pri Chadash Women's Writing Workshop: Mondays: 5:20-7:20pm with Ruth
Fogelman (628-7359) & Mindy Aber Barad (643-5276)
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the
OU Israel Center • Dr. Judy Belsky, PhD - Group Facilitator, Join us
at our next bi-weekly meeting - MONDAY, Jan. 12Dec. 29, 7:30-9:30pm,
http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02)
999-6686 or 999-6162
Mondays at 7:30pm (and Wednesdays at 9:00am) • Parshat HaShavua with
Dr. Avivah Gottlieb Zornberg
MON, 8:30pm •AM SEGULA: “Curing the Jewish Heart” series, Lectures
by Eli Yosef
TUESday
The Israel Center and the Old City Free Loan Association, 14th year
• over 3000 loans granted Gemach - Free Loan Society to provide
interest-free loans for people in financial distress (living in the
Jerusalem area). Interviews at the Center on Tuesdays from
10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes at the Israel Center,
Tuesdays, 9:00-10:30am Call 054-690-330 for further information
9:00am: (men &women) The World of Mishna: Halacha, Hashkafa, and
History with RabbiAharon Adler
10:15am (men &women): Parshat HaShavua with RabbiSholom Gold
9:00am: The Wine of Exile vs. the Worship of Redemption with Dr.
Hayim Abramson
9:55am: Following the Temple Vessels with Dr. Hayim Abramson
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: New experiment - shiur in Hebrew: The Chafetz Chayim's
Sefer HaMitzvot haKatzar with Dr. Hayim Abramson
11:55am: Chabad insights into Parshat HaShavua and the Actualia of
Our Time (women only) with Raizel Zisk
Jewish Values Education Institute presents Wellsprings of
Creativity: Come & discover your own writing ability! Each of us is
a wellspring of thoughts, memories,
stories & poetry. Let your inner voice emerge...Each session 1½
hours with Esther Sutton writer, counselor, facilitator, Tuesdays,
12:00-1:30pm • 20/25NIS, Partiallyfundedby the Jewish Agency for
Israel
Tuesday, January 13th, 12:30pm (lunch and video) “The Odd State Out:
, Yehdua Avner, advidor to PMs
Tuesday, July 13th, 4:00pm • Are Senior Moments Normal? Presentation
including video given byGrace Abramowitz and Debbie Danrepresenting
Melabev Clubs for elder care
Tuesday, January 13th, 8:00pm • Dreams - What do they mean? Do we
take them seriously, A Halachic/Torah perspective on DREAMS
includinga look at some of the dreams in the book of B'reishit by
Rabbi Efraim Sprecher • Timely & thought-provoking lectures and
articles at www.geocities.com\RabbiSprecher
WednESday
9:30am: Towards More Meaningful Davening with Dr. Joel Luber
Wednesdays at 9:00am (and Mondays at 7:30pm) • Parshat HaShavua with
Dr. Avivah Gottlieb Zornberg
10:45am (men &women) Kuzari - An Adventure in Jewish Thought with
Rabbi Sholom Gold
Wednesday, January 14, 12:30pm, lunch and video: “How our prayers
affect others" by Rabbi Zev Leff
(Mondays and) Wednesdays 2:00pm: Hebrew-reading Ulpan with Chani
Abramson
Women's Beit Midrash: Acquire study skills and knowledge crucial to
your life as a Jew - join us! Women in Tanach (see next box), Guided
Chavruta study with Pearl Borow
3:00pm(men & women) Women in Tanach with Pearl Borow
ResumesIY"HJan. 21: Jewish Philosophy, Road Map to the Prophets -
Rambam's Guide for the Perplexed by Rabbi Chaim Eisen
Wed. Jan. 14, 8:00pm, Yakir Kaufman, MD on Mind-Body Unity: Science
is catching up with the Torah
Wednesday, January 14th, 17:30-22:00 • Root & Branch Association (in
cooperation with the Israel Center)
17:30: "The Noachide Laws and the American Civil War" by Rabbi
Yirmeyahu Bindman Author
19:00: "Interpersonal Relationships of Josef and his Brothers:
Reading Genesis" by Dr. Aaron Lichtenstein in memory of Mordechai
Lichtenstein, Author, "The Seven Laws of Noah"
20:30: "Sundays or Fridays: A Five Day Work Week for the State of
Israel" by Mrs. Rebecca Weinberger
Info: rb@rb.org.il • NIS25 per person, members NIS20, students
