Shabbat Parshat VAYEITZEI
TT #596 - December 5-6, '03, 11 Kislev
5764
This Shabbat is the 71st day (of 355); the 11th (of 51) Shabbat of
5764
...HA'ARETZ ASHER ATA SHOCHEV A'L'HA L'CHA ET'NENA U'L'ZARECHA
Halachic Times for Jerusalem
Israel Standard (Winter) Time
Correct for TT #596 • Ranges are for THU-THU, 9-16 Kislev - December
4-11
Candle lighting - 4:00pm
Havdala - 5:15pm (Rabbeinu Tam - 5:52pm)
Earliest Shacharit 5:29-5:34am
Sunrise - 6:23-6:28½am
Sof Z'man Kri'at Sh'ma - 8:56-9:00am (8:08-8:12am)
Sof Z'man Shacharit - 9:47-9:50am (9:15-9:19am)
Chatzot (halachic noon) - 11:29 -11:32pm
Mincha Gedola (earliest Mincha) - 11:59-12:02pm
Plag Mincha - 3:31 - 3:32½pm
Sunset - 4:40 - 4:41pm (4:35-4:35½pm)
Shabbat times for other cities: (Vayeitzei)
Candles city Havdala
4:15pm Raanana 5:16pm
4:16pm Beit Shemesh 5:18pm
4:15pm Netanya 5:15pm
4:16pm Rehovot 5:16pm
3:56pm Petach Tikva 5:16pm
4:14pm Modi'in area 5:14pm
4:18pm Be'er Sheva 5:17pm
4:15pm Gush Etzion 5:15pm
4:14pm Ginot Shomron 5:15pm
4:00pm Maale Adumim 5:15pm
4:06pm Tzfat 5:12pm
4:16pm K4 & Hevron 5:16pm
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...
Last op for Kiddush L'vana in any
month is midway between the molad of that month and the molad of the
next month. Since we use the average numbers for the calculations of
the calendar, we know that the time between two successive moladot
is 29d 12h 44m 1p. Therefore, the deadline for K.L. (a.k.a. full
moon, opposition, Nigud) is half that time (14d 18h 22m) added to
the molad of the month. Kislev's molad was Monday (Nov.24) at
5:34am. Add 14d 18h 22m and we get Monday (Dec.8) at 11:56pm Israel
Standard Time (Winter time, Sha'on Choref).
The moon will be out just about all Mon- day night, but K.L. cannot
be said after 11:56pm. That is, here in Israel. In New York, for
example, the NIGUD occurs at 4:56pm, which is about a half hour
after sunset. Maybe there will be a few minutes to say K.L. on
Monday night in NY, but to be practical, Sunday night is really the
last op. And if you are in LA, then your deadline for K.L. falls
during Monday afternoon, which makes the last opportunity all of
Sunday night.
The point of all this is that times for Kiddush L'vana, both first
and last opportunity, are location-sensitive, as opposed to the
molad as announced in shul for Rosh Chodesh Benching, which is the
same all over the world. In other words, if you live in Chicago or
London or Capetown or Melbourne - you can get the Molad information
for announcing in shul from any calendar, but the K.L. times must be
adjusted for your location. Just like candle lighting times (but
different).
Lead Tidbit
Firsts are Special
Although we call it "Tuesday evening", in "Jewish" terms it is
really the evening of Wednesday. As we
know, in Judaism, the night is the beginning of the day. It follows
from this that the very first opportunity we have, for each day of
our lives, is davening Maariv and reciting the Sh'ma of the evening
(which Chaza"l incorporated within Maariv).
The Gemara in Brachot attributes
the "establishment" of Maariv to Yaakov Avinu, based on the pasuk at
the beginning of Vayeitzei: VAYIFGA - and he came, stopped at,
approached, met, encountered the place... The Gemara then points to
a pasuk in Yirmiyahu in which we find G-d telling the prophet that
He is "angry" with the People and intends to do to the Beit
HaMikdash what He had done to the Mishkan in Shilo, and you (G-d)
says, don't pray to Me on behalf of the people, don't bring Me their
prayers and joyful song, and don't TIFGA (word with same root as
VAYIFGA) Me, because I won't listen to you. P'GI'A says the Gemara,
is another term for T'FILA. The pasuk in Vayeitzei mentions KI VA
HASHEMESH, for the sun has set, which identifies the time of
Yaakov's prayer as nighttime. Hence, Yaakov "established" Maariv.
Ideally, one should daven Maariv
(which includes, remember, the SH'MA of the night - a mitzva from
the Torah) as soon as it gets dark. If a person has a regular Maariv
minyan he attends at a later time (than the beginning of the night)
and/or if a person has someone to remind him to daven Maariv, then
he may daven at a later time.
Halacha discusses what a person
may or may not do when it comes time to daven Maariv - eating,
learning, other activities. Majority opinion is that women are
exempt from Maariv, but may take it upon themselves. Limited space
does not allow for more detail, but ponder this: What's the first
thing you want to do at the beginning of a brand new day?
Sedra-Stats
7th of 54 sedras; 7th of 12 in B'reishit
Written on 235.3 lines in a Sefer Torah, ranks 12
Vayeitzei is one single long (closed) Parsha, which fits with the
fact that it is a continuation of the To-l'dot story. It is the
Torah’s longest closed parsha, and second only to the open parsha
that is all of Mikeitz (254.6 lines)
148 p'sukim - rank: 6th (3rd in B'reishit)
2021 words - ranks 4th (3rd in B'reishit)
7512 letters - ranks 5th (3rd in B'reishit)
Mitzvot
None of the TARYAG are counted from Vayeitzei
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 - 28:10-22
[S> 28:10 (148)] Yaakov leaves Be'er Sheva and goes to Haran.
SDT There are different
explanations concerning the wording of this pasuk. As to why the
Torah mentions Yaakov's departure, Rashi explains that a prominent
person not only influences his surroundings, but his absence from a
place is also felt, in a negative way. Therefore, the Torah not only
tells us that Yaakov went to Haran; it also tells us that he left
Be'er Sheva, and his absence was felt - even though Yitzchak (and
Rivka) remained there. (Perhaps, especially because Yitzchak and
Rivka remained in Be’er Sheva - they would feel Yaakov’s absence the
most!)
Another explanation - In leaving
Be'er Sheva, Yaakov was fulfilling the wishes of his mother Rivka,
who feared that Eisav would kill Yaakov if he remained. In going to
Haran, Yaakov was fulfilling the wishes of his father, Yitzchak, who
sent him there to find a suitable wife. The pasuk tells us of
Yaakov's departure from Be'erSheva AND his journey to Haran, to show
us that it was important to satisfy the wishes of BOTH his parents.
He encounters "The Place" (it is
unidentified in the text, but is traditionally considered to be Har
Moriah, the site of the Akeida, and the location of the future Beit
HaMikdash) and stays the night. He dreams of a ladder with its feet
planted in the ground and whose top reaches the heavens. Angels are
ascending and descending the ladder.
SDT The S'fat Emet points out
that the ladder in Yaakov's dream is described first as having its
feet planted on the ground (representing worldliness and/or basic
decency) and then its head reaching the heavens (representing
spiritual pursuits). This is consistent with the famous maxim from
Pirkei Avot - Derech Eretz Kodma laTorah, worldliness precedes
Torah.
SDT This represents the "Changing
of the Guard". Angels that accompanied Yaakov in Eretz Yisrael are
not the same as those outside Israel, just as Shabbat angels differ
from those of weekdays. Our weekly counterpart to Yaakov's dream is
the Friday night song, Shalom Aleichem, which refers to the changing
of the angels. (Note that in Shalom Aleichem, we greet the Shabbat
angels before saying farewell to the weekday angels. This gives us
an overlap of angels rather than an angel-less gap. In Yaakov's
dream, the angels are spoken of as ascending and descending, leaving
a momentary gap. See next SDT)
SDT Commentaries point out that G-d was "standing watch" over Yaakov
because there was a gap between the ascension of the angels and the
descending of the new ones - OLIM (and then) V'YORDIM BO.
SDT A person should realize that
wealth is not permanent; it can be lost as easily as it is gained.
Therefore, if one is blessed with wealth, he should use it wisely,
constructively, charitably. This idea is symbolized by the ladder,
and the ups and downs that take place on it - the SULAM, with the
angels OLIM V'YORDIM BO. SULAM (ladder) is numerically 60+6+30+
40=136. MAMON (money) is also 40+40+ 6+50=136. And so is ONI
(poverty) 70+6+50+10=136. More... KOL, voice (prayer) and TZOM,
fasting are also equal to 136, perhaps saying that prayer and
petition of G-d can be effective in resulting in a blessing of
wealth rather than one's being poor.
In the dream, G-d appears to
Yaakov at the head of the ladder and reiterates to him the promises
made to Avraham and Yitzchak. These oft-repeated promises have
consistently included the possession of the Land and the "countless"
nature of their descendants. This prophecy also includes G-d's
promise of protection for Yaakov on his sojourn.
Yaakov awakens from his sleep and
acknowledges the sanctity of the place. When Yaakov awakens in the
morning, he takes the stone (formerly referred to in the plural)
that was at his head, and erects it as a monument which he then
anoints. He names the place Beit El. Yaakov vows allegiance to G-d.
SDT Shulchan Aruch, based on
Midrash, says that a person should/can take a vow or make a pledge
to increase and enhance performance of mitzvot and giving of tzedaka
during troubled times. The precedent for this is Yaakov's vows at
this "low point" in his life.
SDT "And I will return to my
father's home and HaShem will be for me G-d." The Ramban explains
the connection between Yaakov's return home with his "acquisition of
G-d". The Gemara in Ketuvot states that he who lives in Eretz
Yisrael is like one who has G-d; he who lives outside Israel is like
one without G-d. Yaakov's return from Lavan's house to his father's
was a physical as well as spiritual Aliya - as is Aliya to Eretz
Yisrael in our own time.
Levi - Second Aliya - 17 p'sukim - 29:1-17
Assured of G-d's protection upon leaving the Land (something that
Yaakov had reason to be unsure of), his pace quickens. Yaakov sees a
well in a field, with three flocks of sheep gathered around. The
well is covered by a large rock. It was the practice of the
shepherds to gather at the well at the same time each day so that
they would have the manpower necessary to remove the rock and then
replace it after the sheep were watered. (This, to prevent water
from being stolen by one shepherd or another.) Yaakov asks the
shepherds who they are and why they gather so early in the afternoon
to water the sheep.
When they tell him that they work
for Lavan, Yaakov asks about his well- being. The shepherds point
out the approaching Rachel, daughter of Lavan. They explain to
Yaakov that they must cooperate with each other in order to
physically remove the stone from the well. Just then, Yaakov sees
Rachel, his cousin, and approaches the rock and single-handedly
removes it from the mouth of the well in order to give water to the
sheep of his uncle. Yaakov kisses Rachel and weeps bitterly. (He
weeps because he sees with Ru'ach HaKodesh that they are destined
not to be buried together.)
Yaakov tells Rachel who he is -
what their relationship is - and she runs off to tell her father.
When Lavan hears, he runs out to welcome Yaakov, and brings him home
to tell "the whole story". Lavan "offers" Yaakov a job and tells him
"to name his price". Lavan had two daughters - Leah, the older one
and Rachel, the younger one. Leah had "weak" (sensitive) eyes and
Rachel was very beautiful.
Shlishi - Third Aliya - 31 p'sukim - 29:18-30:13
Yaakov loves Rachel and offers to work for seven years in exchange
for her hand in marriage. Lavan agrees and the time flies by in
Yaakov's eyes because of his great excitement. At the end of the
seven years, Yaakov asks that the marriage take place.
Lavan gathers the locals for the
festivities and substitutes Leah for Rachel.
SDT Although Lavan was the
deceiver, and for his own motives, our Sources indicate that it was
Rachel who facilitated the switch, motivated by love and compassion
for her sister. Rachel gave her private "signals" to Leah to save
her from a probable marriage to Eisav, Yitzchak's biological elder.
This compassion serves her descendants well many years later, when
she "intercedes" before G-d following the destruction of the Beit
HaMikdash. Tradition tells us that G-d "softened" the punishment
with a promise of return, only after Rachel pleaded before Him. The
Avot and Moshe Rabeinu had not succeeded in their pleas on behalf of
the people.
When Yaakov confronts Lavan about
the deceit, Lavan says that it is improper to marry off the younger
before the older. (this is the minhag in many communities, despite
the fact that its origin is Lavan.)
Yaakov agrees to work an
additional seven years for Rachel. Zilpa and Bilha are the
handmaidens of Leah and Rachel respectively (commentaries say they
too were daughters of Lavan, from a pilegesh). Yaakov showed his
obviously greater love of Rachel. As a result, G-d made Leah fertile
and Rachel barren.
Next the Torah tells us, in rapid
succession, of the births of Reuven, Shimon, Levi, and Yehuda. Leah
names each son (Levi was named by Yaakov or perhaps by an angel)
with a name that expresses her thanks to G-d and her feelings under
the unusual circum- stances of her life.
Rachel, jealous of Leah,
complains to Yaakov that she has no children. Yaakov gets angry with
her, saying that it is G-d's doing, not his.
Rachel gives Bilha to Yaakov to
have children whom she will raise as her own. Dan and Naftali are
born. Leah, realizing that she has stopped having children, gives
Zilpa to Yaakov. Gad and Asher are the results.
SDT Notice the rapid fashion the
Torah employs to tell us of the build-up of Yaakov's family. With
Avraham and Yitzchak having such a difficult time fathering
children, Yaakov has fathered 10 sons in the span of 16 p'sukim!
R'vi'i - Fourth Aliya - 14 p'sukim - 30:14-27
Rachel begs Reuven to give her the special (fertility) herbs (DUDA'IM,
mandrake) that he had gathered for his mother, Leah. When Leah
complains to her, Rachel promises that Yaakov could sleep with her
that night in exchange for the herbs. When Yaakov returns from the
fields, it is Leah who goes out to greet him. G-d answers Leah's
prayers of despair, and she gives birth to Yissachar and then
Zevulun. Then Leah gives birth to a girl, Dina. Finally, G-d
"remembers" Rachel and she too becomes pregnant. She gives birth and
names her son Yosef, praying that she will have yet another son
(giving her at least not fewer sons than the hand- maidens had).
After Yosef is born, Yaakov asks
his leave of Lavan. He desires to return to his fathers' home. He
asks for his wives, children, and compensation for all the work he
has done for Lavan. Lavan acknowledges that he has been blessed
because of Yaakov.
Chamishi - Fifth Aliya - 32 p'sukim - 30:28-31:16
They make an arrangement by which Yaakov will receive his wages.
Lavan repeatedly attempts to minimize the births of the goats and
sheep that will be Yaakov's. G-d has other plans and Yaakov becomes
very wealthy. The details of the speckled, banded, spotted animals
and how which gave birth to what, are obscure. The bottom line is
that Lavan attempts to cheat Yaakov (again) and is completely
unsuccessful.
Lavan's sons feel as if Yaakov
has cheated their father.
G-d tells Yaakov to return to his
birthplace. Yaakov calls to his wives and explains the situation to
them. He tells them of being instructed by an angel as to what to do
with the animals. Rachel and Leah feel as strangers in their
father's house and are prepared to do as G-d commands.
When Yaakov vows to return to his
father's house, he adds, "and HaShem will be G-d for me. Ramban says
from here we learn that he who lives in Eretz Yisrael has G-d, and
he who lives in Chutz LaAretz it is as if he has no G-d.
Shishi - Sixth Aliya - 26 p'sukim - 31:17-42
Yaakov prepares to leave. Meanwhile, Rachel takes her father's
terafim in his absence. When Lavan becomes aware of Yaakov's
departure, he sets out in pursuit. G-d appears to Lavan in a dream
and warns him not to harm Yaakov in any way. When Lavan catches up
to Yaakov, he confronts him about the unannounced departure and the
missing terafim.
Rav Aryeh Kaplan z”l in The
Living Torah, expains Terafim according to different opinions. Some
say they were idols that were worshiped. This opinion adds that
Rachel took them to save her father from the sin of idolatry. Others
are of the opinion that they were meditative devices that would
enable Lavan to divine the whereabouts of Yaakov. Thus Rachel’s
motive was to prevent Lavan from pursuing Yaakov and family.
Yaakov answers in kind,
expressing his anger at Lavan's repeated attempts to cheat him. As
to the terafim, Yaakov permits Lavan to search for them and boldly
declares that the one who took them shall not live. Lavan fails to
find his terafim because Rachel convinces him not to search her
person or belongings. Had it not been for G-d's protection, Yaakov
tells Lavan, you would have left me with nothing.
KI VARACH... The Midrash, based
on the same phrase being used, says that it was Amalek who told
Lavan that Yaakov fled, and later told Par'o that Bnei Yisrael did
so too.
Sh'vi'i - Seventh Aliya - 15 p'sukim - 31:43-32:3
Lavan answers that the women are his daughters, that the children
are his (grand)children, and the animals are his as well. Yaakov and
Lavan make a pact and form a mound of rocks as a sign of their
agreement. Yaakov offers a sacrifice to G-d and swears to the
covenant. In the morning, Lavan kisses his children and
grandchildren, blesses them, and returns home.
Yaakov continues on his journey
and encounters angels (of Eretz Yisrael - the sedra thus comes full
circle) on the way, Yaakov names the place Machanayim.
The last 3 p'sukim are reread for the Maftir.
Haftara - 28+2 p'sukim -Hoshe’a 12:13-14:10
S'faradim read the 17-pasuk portion of Hoshea that preceeds the
Ashkenazi reading, 11:7-12:12.
Some suggest concluding the
haftara with Yoel 2:26-27, in order to end the haftara on a better
note than Hoshea ends with.
This concluding portion of the
book(let) of Hoshea begins with reference to Yaakov's journey to
Aram to find (and work on behalf of) a wife (wives) - hence its
obvious connection to the sedra. The prophet points out to the
People of Israel their humble origins, in an attempt to put things
in perspective and restore their faith and reliance upon G-d. The
haftara contains SHUVA YISRAEL from haftarat Shabbat Shuva.
The last pasuk in Hoshea states:
Whoever is wise, let him understand this... The ways of G-d are
straight, and the righteous will walk on them and the wicked will
stumble. The Gemara explains this pasuk with the example of two
people who eat Korban Pesach, one eats it AL HA'SOVA, while
satisfied but not stuffed, and the other eats K.P.but he is full
from his Seder meal. Amazing that the Gemara illustrates this pasuk
with two people, both of whom fulfill mitzvot. The POSHEI'A is
mitzva- observant! He buys a lamb, brings it as a K.P., roasts it
properly - everything. Except the one little detail of AL HA'SOVA.
And that brands him a sinner. There is a message in the Gemara's
choice of example. A person who doesn't keep mitzvot usually knows
he's not doing the right thing, but doesn't care. Let's call him a
"gross poshei'a". The one referred to in the Gemara is the "subtle
sinner". Seems so insignificant. Especially compared with others.
But the proper way to eat K.P. requires the additional effort
throughout the Seder meal to control one’s appetite. This additional
Mussar- message cannot be overlooked.
This is only an example of a type
of sin. Take talking in shul during davening. People who do it
usually develop an attitude - hey, at least I'm davening. I come to
shul. So this can't be that bad.
By choosing these examples to
illustrate those who walk upright on G-d's path and those who
stumble, we are to understand that a "regular" sinner will obviously
stumble on the G-d's path. But the message is more subtle than that.
Even a person engrossed in Torah and Mitzvot will occasionally
stumble. Food for thought. Particularly appropriate in light of the
Haftara's speaking about T'shuva.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 212 (part 4 - Gifts - part XIV) Words Indicating a Gift
We shall begin this week's lesson with a discussion of gifts made by
a person who is critically ill (gifts causa mortis) that are made on
condition. The condition must be complied with for the gift to take
place. For example, Reuven, who is critically ill, declares "Give
$100 to Shimon if he marries my daughter Sarah". The condition is
validly stated; if Shimon marries Sarah he will be given $100, and
if he does not, he will not be given the $100.
But if Reuven does not make the
gift conditional, Beth Din will not impose a condition, even if two
things are stated together such that one might think they are
actually conditional. For example, Reuven, who is critically ill,
declares, "Give Shimon $200, and he shall marry my daughter". Since
he mentioned the money first and then the marriage to his daughter,
this is deemed to be two independent gifts to Shimon (the $200 and
the daughter), the choice being Shimon's to take both or only one.
Thus, Shimon may take the $200 without marrying Reuven's daughter.
If Reuven mentions the daughter
first: "Give Shimon my daughter and give him $200," then it will be
deemed to be a conditional gift; that is, if Shimon marries Reuven's
daughter, he will receive the $200, and if he does not marry her, he
will receive nothing.
Even in the situation where he
mentions the money first, if the witnesses testify that it was
obviously Reuven's intent that the gift to Shimon be conditioned
upon him marrying Reuven's daughter, Beth Din will impose the
condition. For example. before Reuven made his declaration, he
stated that he anticipated that Shimon would marry his daughter and
that therefore, he would like to give him a gift of $200.
Reuven declares a gift causa
mortis: "Give $200 to Shimon so that he may buy a scrap business
with the money". Shimon dies before the gift is given to him. The
$200 is given to the heirs of Shimon, although they will not buy the
scrap business. The gift will be deemed to be unconditional; there
was merely an aspiration on Reuven's part that Shimon would buy the
scrap business.
There is a dissent that holds
that the purchase of the scrap business is a condition and that
unless the heirs of Shimon buy the business, they will not receive
the $200.
There must be some criteria to
define the extent of the gift.
Reuven, who is critically ill,
declares a gift causa mortis, giving to Shimon a house capable of
containing 100 bales of grain. After Reuven dies, the house is
measured, and it is found that the house can contain 120 bales of
grain. It is held that the entire house belongs to Shimon, since it
is apparent from the declaration of Reuven that he had this house in
mind. Although it is larger, this is attributed to the fact that the
donor of a gift should give generously. Thus, it was not the intent
of Reuven that Shimon obtain an area in the house encompassing space
to hold 100 bales of grain, and that the remaining area (capable of
containing 20 bales of grain) go to the heirs of Reuven.
It is not usual for a house to be
divided into parts. The result will be similar if the gift is the
same but in this case, Reuven owns several houses, the smallest one
capable of containing 120 bales of grain; Shimon will be given this
smallest house. If there are two houses, one holding 120 bales of
grain and the other holding 80 bales, Shimon will receive the house
holding 80 bales. The law presumes that the heirs are the owners of
all of the estate of the decedent who made the gift, and the burden
of proof is on the donee to show that the donor intended the larger
house.
Reuven, who was critically ill,
declared in a writing, "Shimon is to be given one of Reuven's
apartments selected by Shimon to live in, whether it is the upper
apartment or the lower apartment". Shimon selected neither the upper
apartment nor the lower apartment, but rather the middle apartment.
It was held that the selection made by Shimon would be honored. When
Reuven first stated that Shimon could have any apartment he
selected, it was controlling; the latter part of his declara- tion,
that he could have the upper or lower apartment, was only by way of
example, and was not meant to limit Shimon's selection. The Beth Din
will examine each declaration to see if the intent was to delineate
the specifics to limit the general opening of the declaration.
The results are different when
dealing with gifts of personal property.
As was stated above, it is not
usual for a house to be divided, and thus, the intent of the donor
was to give the entire house. However, it is not unusual to divide
personal property that is capable of being divided. But if the
personal property cannot be divided, such as a piece of furniture,
it will be treated the same as a house. For example, if Reuven
declares, as a gift causa mortis, "Give to Shimon that purse, which
contains $100," and it is found that the purse contains $200, Shimon
will be given $100. Similarly, Reuven declares, as a gift causa
mortis, "Give to Shimon that keg, which contains twenty gallons of
wine," and it is found that the keg contains thirty gallons, Shimon
will be given only twenty gallons of wine.
There is a custom that the father
of the bride makes a gift of a dowry to his daughter that will be
included in her kethuba for the use of her husband. It was also the
custom that the kethuba listed the value of the dowry as twice its
actual value in order to add prestige to the bride. Reuven, the
critically ill father, declares, as a gift causa mortis, "Give to my
daughter $400 to be included in her kethuba as her dowry". Was it
his intent to give her $400 and to include in the kethuba $800, or
to give her $200 so that the kethuba would state $400? It was held
that the gift was of $200; the kethuba was to state $400, which was
the father's intent.
Reuven, who is critically ill,
declares, "Give to my daughter Rivka $300 worth of furnishings as
her dowry". At the time, Rivkah was not engaged to be married.
Reuven did not mention when the
gift should be given. Should the $300 be given to her upon his death
to purchase furnishings that can be used when she gets married,
enabling her to determine when to purchase the furnishings? Or
should the money be given to her upon her getting married, or close
to the marriage, for her to buy furnishings then? There are legal
differences depending on which interpretation is given. In the case
of the latter interpretation, if she dies without having married,
her heirs do not inherit the $300; if the former interpretation, her
heirs will inherit the $300. Also, if there is a rise or fall in the
value of the dowry under the former interpretation, the daughter
loses or gains; under the latter interpretation, she does not share
in the gains or losses of the $300. Also under the former
interpretation, if the daughter takes the $300 and uses it for other
purposes, the gift is nevertheless valid.
With this lesson we have
concluded the discussion of the words indicating a gift causa
mortis. IYH next week w shall discuss invalid gifts causa mortis and
in cases where it is not certain who the donee is, how do we
ascertain the intent of the donor who is dying.
The subject matter of this lesson
is more fully presented in Volume VII Chapters 253 of"A Restatement
of Rabbinic Civil Law" by E. Quint,
published by Jason Aronson, Inc. and on sale 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
"Danger" of Tzedaka
The Shulchan Arukh (YD 247:2), citing Rambam (Matanot Aniim 10:2),
states that "A person will never become impoverished from giving
tzedaka, and no evil or damage comes because of tzedaka". It is
understandable why a person might think that he would become poor
from giving charity (even if he gives no more than the twenty
percent which is the generous measure recommended by the Shulchan
Arukh), but why would evil or damage come from it?
The simple explanation (based on
the Rambam's source in the Midrash Halakha - see Midrash Tannaim on
Devarim 15:9), is that even a well-off person may have an
extraordinary need for money, because of illness or the like. He may
be worried that even if he is not impoverished by charity, he may
suffer damage because he will lack this financial "cushion." Thus
the Sages need to reassure us that tzedaka enriches and protects.
A letter of the Alter Rebbe also
relates to the potential danger of tzedaka, from a rather different
angle. His explanation is based on Chasidut, but we can find
parallels for it in the revealed Torah.
The prophet Yishayahu says that
HaShem "clothes Himself with tzedaka like armor". The gemara
explains the likeness as follows: charity is like a coat of mail,
for "just as with mail each scale combines with the others to form a
large armor, so with tzedaka each coin joins together to form a
large sum". (Bava Batra 9b. The visual image is reinforced by the
likeness of the scales of mail to small coins.) And what is this
"armor" of tzedaka protecting us from? The Alter Rebbe explains that
it protects us from a potential danger in the act of tzedaka itself!
The source of this danger is that part of the reward of charity is
enjoyed in this world (as stated in the Mishna Pe'ah 1:1). "By the
act of charity and kindness, whose fruits are eaten in this world,
there are openings in the supernal garment which encompasses the
[supernal] body... And in order that the extraneous forces above
should not draw from the light and plenty which devolve and descend
down into this material world [from the impact of the mitzva] and
also to protect man and keep and protect him from any harm
physically or spiritually", the protective aspect of charity is
necessary (Igeret HaKodesh 3).
The two dangers mentioned are
"extraneous forces" and "harm physically and spiritually" to the
donor.
One physical analog of the
"extraneous forces" is the possibility that tzedaka may reach
recipients who are unworthy. This is a danger that the Sages warn us
about in a number of places. Yet surprisingly the danger described
is not that lazy or dangerous individuals will benefit from the
tzedaka; the danger is that the giver loses his mitzva! (See e.g.
Bava Kama 16b, Yalkut Shimoni on Kohelet 7:19.) In fact, in a number
of places the gemara indicates that we shouldn't be zealously
selective in giving tzedaka (Ketubot 67b, 68a). The special
protective benefit of tzedaka is such that we needn't be obsessed
with the possibility that the recipient is not really so needy.
(However, if there is a concern that the person is actually using
the money in a destructive way, for example to finance an addiction,
we should not turn a blind eye.)
The danger to the donor described
by the Alter Rebbe is that the reward of the mitzva is so
overwhelming that we are unable to assimilate it, and it becomes
destructive. This indeed is the reason that normally "there is no
reward for a mitzva in this world" (Kiddushin 39b). This problem too
is discussed in the revealed sources. For example, the gemara states
that one reason we shouldn't accept charity from those with
extraneous motives (this is especially likely when we are offered
charity from non-Jews) is that the unique reward of the mitzva will
give the donor power which may be used in a negative way (Bava Batra
10b). But here again the conclusion is that the giver needn't worry
that he will be damaged by any admixture of impure motives.
One reason a person may be afraid
to give tzedaka is that he is worried that it may damage him
financially. On this count, our tradition reassures us that tzedaka
enriches. Yet a person who takes this reassurance seriously may
still be concerned: perhaps tzedaka will enrich the wrong person - a
recipient who is not truly needy, or a donor who has improper
motives. On this count too our tradition urges us not to be overly
concerned. If we give charity with the proper motives, and take
basic but not obsessive precautions to ensure that it reaches truly
needy beneficiaries, then the unique blessing of this commandment
guarantees that it will bring only benefit, and never harm.
“Meaning in Mitzvot” is
undergoing intensive editing, and BE"H and the help of loyal
supporters, we hope to have the book out soon. If you would be
interested in helping with publication, please contact Rabbi Meir
about making a dedication or subscription (advance purchase):
mail@asherandattara.com,
fax 02-642-3141
Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish
Ethicist", which gives Jewish guidance on everyday ethical dilemmas
in the workplace. The column is a joint project of the JCT Center
for Business Ethics, Jerusalem College of Technology - Machon Lev;
and Aish HaTorah. You can see the Jewish Ethicist, and submit your
own Qs — www.jewishethicist.com or www. aish.com
Spiritual and Ethical Issues in the Historical Books of Tanach;
JOSHUA, JUDGES,
SAMUEL, KINGS (Nevi’im Rishonim) by Dr. Meir Tamari
The Real Amalek - The Eternal Enemy
Samuel's commandment to Saul to wipe out Amalek is one of the three
mitzvot incumbent on our entering Eretz Yisrael, together with
appointing a king and building the Beit HaMikdash. Indeed, this war,
being purely for the sake of fulfilling the Divine Will, is
radically set apart from any other war waged for conquest or
defensive and political reasons. It should therefore not be
trivialized nor reduced to a reaction to yet another outbreak of
anti-Semitism. Amalek alone of the myriad enemies is singled out for
eternal war and destruction. We were enslaved by Egypt, yet there
was only a temporary ban on intermarriage, and then "An Egyptian,
you shall not despise", while there is no indication of our
obligation to despise the Babylonians for destroying the first
Temple or the Greeks for their persecution; for sure there was
Divine punishment but that was not unlimited in time.
War against Amalek is one of the
reasons for Jewish kingship and always precedes the building of the
Temple. In the desert before building the Mishkan, the wars of Saul
and David before Solomon's Temple, and Purim preceded the building
of the second Temple. The king unified the people socially while the
Bet HaMikdash unified their Divine worship so they were an antidote
to Amalek who separated between Israel and G-d Whose throne is
incomplete as long as Amalek exists, but also separated Jew from
Jew. He attacked the stragglers (Deut. 25:18). The Admor of Chabad
saw the attack as punishment for a Jewish community having
stragglers, while Rashi sees it as a warning against the sin that
divides a community, of false weights and measures in business. S.R.
Hirsch sees 'karkhah - who chanced upon you' used in same verse
describing Amalek's attack, the essence of Amalek's teaching that
there is no such thing as Divine intervention in human affairs and
history, only random chance and accident. Abarbanel and the Malbim
both see Amalek as guilty of crimes against humanity since war and
bloodshed was their only purpose and pleasure. Israel was no threat
to them, to their territory nor to that of any of their allies. Even
looting or plundering wasn't their purpose. Any of these may have
been seen as a justification for the attack, without them the attack
itself was their only pleasure, like the snake who has no benefit
from the poison it injects.
Perhaps, the spiritual and moral
dimensions of Amalek in contrast to Judaism, the nature of their war
against us and thus the enormity of Saul's failure to kill Agag
their king, will become clearer when we remember his genealogy.
Amalek was the grandson of Esau
the twin brother of Jacob, and so a direct descendant of the
Patriarchs Abraham and Isaac; Torah is 'Reishit', Israel is 'Reishit'
and Amalek is 'Reishit goyim' - first among the nations. Both Esau
and Amalek had inherited the Abrahamic family's spiritual drives and
their intoxication with Heavenly matters. Like Jacob they too
desired a connection with the Divine and spoke words of
spirituality. However, while Jacob desired to elevate and
spiritualize the Earthly and the mundane, they wished to debase the
Heavens and to reduce it to the most base and gross elements. Amalek,
from the word 'akalkal - contorted', sought to distort and to
corrupt all that was moral and pious in Mankind.
Esau kept his hatred for Jacob
hidden in his heart and his descendant Amalek crept up on us in
stealth - vayezanev. Haman, descendant of the king Agag of Amalek,
disguises his hatred beneath a mask of concern for all the
persecuted citizens who are at the mercy of Israel who do not keep
the laws of Achashverosh.
Esau was like the chazir (pig)
who sleeps with his cloven hoof out-stretched so all can this sign
of kashrut, while his mouth is kept closed, hiding the fact that he
does not chew the cud. With him and his descendants, all is deceit
and concealment. Esau and Jacob are twins, like the grapes grown on
one vine, but when the grapes are put to the press, from some we get
wine and from some only vinegar; Esau the perverted twin and his
heir Amalek, are the vinegar of Jacob's wine.
"We can believe the saying that,
"Caesariah [the seat of Roman rule over Eretz Yisrael] ascends and
Jerusalem descends, [or vice versa]"; we cannot believe that they
ascend or descend together" (Talmud, Megila 6a). Rome, a rabbinic
pseudonym for Edom or his descendant Amalek, cannot be in
equilibrium with Jerusalem but there is an eternal war between them
since, "There is war between G-d and Amalek from generation to
generation" (Exodus 17:16).
Other nations stood in awe of G-d's
power and of His intervention in history as shown by the redemption
from Egypt, but Amalek stands in awe only of his spiritual conflict
with G-d and with Israel, so Amalek is the first to attack the
nation taken out of bondage by Hashem. To reject the liberation of
enslaved people, to oppose the elevation of mankind through a
divinely revealed message and through the nation living according to
that message, and to venerate only the physical power and material
appetites, this is the war of Amalek. His descendants persecute
Israel, try to destroy him and burn his body, his synagogues and
study houses, and his books, because Israel's very existence
threatens the world outlook of Esau and Amalek.
Only when they will serve the
younger brother so that they acknowledge Jacob's Torah can the twins
become one. Our sages saw the grandsons of Haman the Agagite,
studying in the academies of Bnei Brak.
This is the fifteenth 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] MicroUlpan
[5] Various Divrei Torah
[6] Torah from Nature
[7] From Aloh Naaleh
[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
rabbanimanddayanimto 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 A recent column in Torah
Tidbits stated definitively that one may not walk within 4 amot (6-7
feet) of someone during his Shmoneh Esrei. Some readers inquired
whether this is an absolute rule. We want the "Vebbe Rebbe" to voice
an opinion on the matter.
A We must distinguish between the
desirable and the prevalent practice. Under normal circumstances it
is at least desirable for people not to walk within 4 amot of
someone in the middle of Shmoneh Esrei (Shulchan Aruch, OC 102:4-5)
(and perhaps Kri'at Shema (Eliyahu Rabba 102:6) and Kaddish (Yabia
Omer V, OC 9)). This is the simple reading of the gemara and the
classical poskim and displays good midot. However, there are
important poskim who found grounds for limud z'chut (justification
of leniency) of less than full fulfillment of the stated halacha. In
some cases, stringency is unnecessary or negative. We will start
with background.
There are two similar halachot
regarding people who are nearby others during their Shmoneh Esrei.
One is not to sit within his 4 amot in any direction (Shulchan Aruch
ibid.:1). The main issues are sitting in a place where the Divine
Presence (shechina) is felt and/or appearing not to concur with the
content of his tefilla. The entire issue by the other halacha, not
to pass in front of one who is davening, is, according to almost all
poskim, the fear of disturbing his concentration (Chayei Adam 26:(2)
also mentions the shechina). Can we say that since the issue is only
affecting someone else, he can waive his rights? We agree with the
article, that one may not condone having his tefila disturbed, as he
himself may not do anything to disrupt his tefila.
The poskim display varied
approaches regarding their flexibility in considering whether the
prohibition applies in borderline cases. The Shulchan Aruch (102:4)
rules that one can pass near someone from the side, and the Mishna
Berura (ibid.:15) is inconclusive on the question of whether passing
diagonally in front is a problem. He also shows an inconclusive,
moderate approach by entertaining local leniency where the problem
is less severe (e.g. the davener has his face covered by a tallit),
yet he stops short of permitting it outright. The Aruch Hashulchan
(102:13) is lenient where the two people are separated by furniture
that is 10 tefachim high (roughly waist high), whereas the Mishna
Berura is not (ibid.:2). Yet none of these sources rationalizes
walking directly in front of someone who is blocking one's path to
the aisle.
Some bold ideas of limud z'chut
on those who all but ignore the halacha are found in Eishel Avraham
(Butchach) (102) and Tzitz Eliezer (IX, 8). The former talks about
one being optimistic that when he wants to pass, the davener has
finished the main part of Shmoneh Esrei or is taking a break in his
tefilla. The latter even suggests that since few people concentrate
well anyway (see Tur, OC 101), the halacha's full force no longer
applies. One should not follow these suggestions regularly but can
use them to be tolerant of the lenient or in cases of specific need.
When one needs to pass to fulfill
a mitzva (e.g. a Kohen needs to duchen, he is the ba'al koreh) or he
has an acute need to use the facilities, most poskim are lenient, as
logic dictates (see cases in Tefilla K'hilchata 12:113-116). The
Shulchan Aruch (ibid.:5) says that the need to take the three steps
back is insufficient to encroach on another's 4 amot, even if he
began davening late. However, when the davener's actions create an
unreasonable burden on others (especially, a group) by blocking the
door or aisle for an extended period of time, some poskim draw the
line. Da'at Torah (ad loc.), comparing it to one who buries the dead
in a public thoroughfare, says that it is permitted to traverse the
area. Consider also that standing near him with an angry face may
affect his concentration more than passing by. Of course, while a
slow or late davener should give thought to his location's affect on
others, we should remember that he has feelings, too.
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) or
Subscribe/Hebrew (for the hebrew version). Please leave the subject
blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency
for Israel
[2] ArtScroll Series • Mesorah Publications Ltd.
WORDS OF WISDOM WORDS OF WIT by Shmuel Himelstein
The author of Chiddushei HaRim and the Rav of Warsaw, R' Dov Ber
Meisels, once came to a wealthy man in order to ask him to
contribute to an important cause. Seeing him eating lunch, they told
him, "Enjoy, enjoy!" "Rabbis," the man said, "I doubt if you would
wish me to enjoy my food if you knew that it isn't kosher." "On the
contrary," said the Chiddushei HaRim, "since the food is not kosher
I really hope you enjoy it. Had you not enjoyed it, it would mean
that you are eating non-kosher food only in spite, and that is a far
worse sin."
If you’ve enjoyed these stories, look for Shmuel Himelstein's new
book, "Wisdom and Wit", at your local Jewish bookstore - an entirely
new collection.
[3] Candle by Day
We can never be absolutely certain about the purity of our motives,
but sane living requires that we give them the benefit of the doubt.
...unless we are logical with a passion, our logic will not prevail.
From A Candle by Day by Rabbi Shraga Silverstein
[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
To clarify: shawl is R'DID it goes on the shoulders.
A veil is for the face. TZAIF in Hebrew. For the whole face, it is a
R'A'LA Yashmak in English. And what about a scarf for the neck?
SUDAR Stay warm!
[5] Various Divrei Torah
Among the names of the Avot, it is YISRAEL that becomes the name of
the Jewish People, for in that name, we find the initials of all the
Avot and Imahot: Yitzchak, Yaakov, Sara, Rivka, Rachel, Avraham,
Leah
The Midrash says that Lavan never would have been born had it not
been for the merit of Avraham Avinu. When Sara was “remembered”,
other barren women - including Milka - became able to conceive
children.
[6] MA RABU MA'ASECH HASHEM KULAM B'CHOCHMA ASITA MAL'AH HA'ARETZ
KINYANECHA Rabbits and Hares - Difference?
...very different in several ways. Hares are generally larger, and
have longer hind legs and longer ears than rabbits. When hares are
born, they have a full coat of fur and their eyes are open. Their
mothers either drop them on the bare ground at birth or into a
slight depression in the ground. A young hare is called a leveret.
Rabbits, on the other hand, are more compact. Their young, called
bunnies, are born hairless and blind. The mother rabbit lines a nest
with grass, bark and soft stems. Over this, she places a layer of
hair that she plucks from her own body. When she leaves the nest,
she covers the bunnies with more hair and dead plants to keep them
warm and hidden from enemies. Rabbits and hares both molt and then
grow new hair. This happens in both the spring and in the fall.
Rabbits' brown summer fur is replaced with fur that is greyer.
Hares, especially those living in cold, snowy regions, turn white in
the winter. Rabbits and hares are more active during the dark hours
from dawn to dusk. Rabbits hide in either burrows or depressions in
the ground during daylight hours. They try to keep hidden. Hares
hide among plants and usually try to escape enemies by running.
Rabbits are often found together. Male rabbits even fight within a
group to become the dominant male. The dominant male rabbit then
mates with most of the females in the area. Hares live most of the
time by themselves. They come together in pairs for mating only.
There is little or no fighting among hares. They just pair off. Both
are vegetarians, eating broadleaf plants such as clover, plantain,
vetch, aster and grasses in spring or summer. Once winter arrives,
the main diet is bark from young willow, aspen, hazelnut or alder...
both have long tapered ears, strong hind legs, and bulging eyes on
the side of their head, enabling them to watch for danger... When
threatened, they communicate to others by thumping the ground with
their hind leg.
The words SHAFAN and ARNEVET from
the small list of non-kosher animals that chew their cud but do not
have split hooves, are often translated as rabbit and hare. This
translation is highly suspect, especially because neither rabbits
nor hares chew their cud (at least not in the usual defini- tion of
the phrase). There are several other animals suggested as the SHAFAN
and ARNEVET, but the intended identity of these animals remains
obscure.
[7] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
In Parashat Vayetze, stones symbolize both unity and disunity. In
the first story, Yaakov comes to Charan, bunks down for the night
and gathers some stones for a pillow. After his famous dream, Yaakov
wakes up and says, "This is a place where Hashem is; I didn't know!"
He takes the stone that he had put under his head and makes it into
an altar. One wonders why Yaa- kov's attention is focused on a
stone?
Yaakov continues on his journey
and comes to a field where there is a large well covered by a huge
stone. The stone is so big that the shepherds have to wait until
they are all gathered in order to roll it off. But Yaakov sees the
beautiful Rachel coming and single- handedly (29:10) "rolls off the
stone." He approaches Rachel, kisses her and cries. Again, a stone
plays a role in the story.
In the last story of the parsha,
Lavan chases after Yaakov insisting that he stole his idols. After a
search that finds nothing, Lavan suggests they make a covenant. As a
symbol of the covenant, Yaakov chooses a stone. The agreement
between them is that the stone will be a sign or demarcation that
neither of them will pass to harm the other. What's with all the
stones?
In the first story, Rashi notes
that Yaakov gathered many stones for his pillow, but after his dream
he took (28:18) "THE stone." Rashi explains that all the stones vied
for the position directly under Yaakov's head, because each one
wanted to have that Tzaddik's head on it, so Hashem caused all the
stones to merge into one. The stones went from a symbol of disunity
to one of unity. Since this is the place where the future Temple
would stand, the message seems to be that the Temple, which connects
Heaven and Earth, is the ultimate place where a Jew finds unity with
Hashem.
In the second story, Rashbam says
that there was such a huge stone on the well because the shepherds
didn't trust each other not to steal extra water, so they wanted to
make sure no one could take water by himself. Here again the stone
symbolizes disunity. When Yaakov sees Rachel and realizes he has
found his soul mate (someone with whom he will be unified or "one")
he throws off the stone. Now that the well has become a place of
unity, the stone has no place there.
In the last story, both connotations of the stone are again implied.
Lavan and Yaakov agree that only in unity can they live together. If
they will try to harm each other, better that they be apart.
The overall message here is that
stones are not inherently good or bad, rather it depends on how we
use them. We choose whether to throw them at each other, or to use
them to draw one another together. Hopefully we will choose the
latter.
Shprintzee Herskovits, 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
[8] Divrei Menachem
In parshat Vayetze we confront the saga of Ya'akov's search for a
wife. Ya'akov, living with Lavan in the land of the people of the
East, falls in love with his uncle's younger and fair daughter
Rachel for whom he works seven years. And, behold, on the morning
after the matrimonial ceremony, he discovers that his new wife is
Lavan's older daughter, the tender-eyed Leah.
Leah, the rabbis tell us, was
bleary eyed from crying at the thought that if Ya'akov were to be
united with her younger sister, she would be paired with Rivka's
older son, the wicked Esav. Now, as Rachel sees her father taking
Leah to Ya'akov, she acts quickly. The Talmud describes how in order
that, "my sister not be humiliated", Rachel gave Leah the
"identifying signs" she received from Ya'akov (Megila 13b).
Rachel suffers humiliation during
the following years. And after her eventual marriage to Ya'akov she
still endures the shame of barrenness while her older sister gives
birth to one son after another. Then we are told that, "G-d
remembered Rachel" (Breishit 30:22). What did G-d actually remember
about her?
Was it her infertility? Was it the Chessed performed to her sister?
Was it her suffering? Kedushat Levi suggests that above all, Hashem
recognized Rachel's forbearance in knowing that having lost Ya'akov
at that moment, her father may yet marry her off to the infamous
Esav. How many of us could merit such selflessness?
Shabbat Shalom,
Menachem Persoff
SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel
Sugarman intended to increase the knowledge, interest,and
anticipation of the reader, thereby hasteningthe realization of our
hopes and prayers for the rebuilding of Jerusalem and the Beit
HaMikdash.
Women in the Azara?
First a bit of background. Last week, I had the privilege of
speaking at the Young Israel of Netanya. Afterwards, a lady asked me
if women were present in the Ezrat Nashim (the outer court of the
Mikdash complex), when the Kohein Gadol read from the Torah on Yom
Kippur (Yoma 7:1). I replied that we do have a source (Suka 51b)
which states that during the Simchat Beit Hasho'eiva, women watched
the celebrations from a balcony especially constructed for them. And
possibly, when there were other public events in the Mikdash which
drew large crowds, the women also viewed the proceedings "from
upstairs". However, I knew of no source that categor- ically states
that they were not present on the lower level of the Ezrat Nashim
during the Kohein Gadol's reading. For that matter, we have no
specific source that mandates the separation of men and women during
Mitzvat Hak-hel, when, once in seven years, the king (or the Kohein
Gadol in the absence of a king) read from the Torah "before all
Israel, the men, the women, and the small children" in the Ezrat
Nashim (Devarim 31:10-12, Sefer Hachinuch 612). Rambam in his
detailed codification of the Halachot concerning Hak-hel (Hil.
Chagiga 3:3) and the Kohein Gadol's reading on Yom Kippur (Hil. Yom
HaKippurim 3:8-11) did not exclude women from the lower level of the
Ezrat Nashim during the proceedings. This leads us to our question:
were women in attendance in the Azara itself, at least for specific
occasions? Yes, they were, and this answer surprises many people.
The Gemara (Kiddushin 52b) quotes
Sumchus, a student of the Tanna R. Meir: "If a man - or more
correctly, a Kohein - betrothed a woman with his portion of
sacrificial meat, whether it be Kodashei Kodashim… he has not
betrothed her." ("This sacrificial meat was given to the Kohanim
only for eating, and not for anything else." - Rambam, Hilchot Ishut
5:5. Consequently, the attempted Kiddushin could not take effect.
Since Kodashei Kodashim, the meat of sacrifices of a higher level of
sanctity could not be removed from the Azara for any reason,
obviously for a Kohein to consider betrothing a woman with it, it
had to be at least conceivable that she would be physically present
in the Azara. Of course, as per R. Yosi, the possibility also
existed that the woman authorized a messenger to receive her
Kiddushin in the Azara on her behalf.) Upon hearing Sumchus' remark,
R. Yehuda exclaimed, "How would a woman come to be in the Azara?"
This exclamation of R. Yehuda provoked Rashi to comment,
(erroneously, as we shall see); "Women could not enter (the Azara)
as we learned in… the first chapter of Mishna Keilim" (Kiddushin
52b). One of the Ba'alei Tosafot (mediaeval Sages, who in the
generation immediately after Rashi, began to write critical and
explanatory glosses on the Gemara), points out Rashi's error. "Kuntrus'
(i.e. Rashi's) statement that 'women could not enter the Azara as we
have learned in the first chapter of Keilim' is inaccurate. We have
not found anywhere that women were forbidden to enter the Azara.
What we actually learn in the first chapter of Keilim (Mishna 8) is
"The Cheil (ramparts which surrounded the walled Mikdash complex
including the Ezrat Nashim and the Azara) is still more holy (than
the Temple Mount), because non-Jews and those who have contacted
ritual impurity by coming into contact with a corpse may not enter
therein. The Ezrat Nashim is still more holy because no one who has
immersed himself that very day (because of ritual impurity) may
enter therein (He would have to wait until the next day to enter the
Azara)… Ezrat Yisrael, the Court of the Israelites, is still more
holy because no one whose atonement is incomplete (Mechusar Kapara)
may enter therein... Ezrat Kohanim is still more holy, for
Israelites could not enter there except at a time when they had a
particular reason, i.e. laying on hands on their Korbanot,
slaughtering them, or 'waving' (note Vayikra 7:30)." The Ba'al
Tosafot concludes, "We cannot derive (from this Mishna) that women
were not permitted to enter the Azara. We learned in Zevachim 31b
that women were permitted to slaughter their sacrificial animals,
and, if this is indeed so, then they certainly were permitted to
enter the Azara (where the slaughtering of sacrificial animals took
place)." Rambam encapsulates the Halachot ordained in the Mishna in
Keilim in Hilchot Bi'at HaMikdash 3:2-7 (and reiterates them in Hil.
Beit HaBechira 7:15-18). Paraphrasing the Mishna, Rambam excludes
the Nida (the menstruant, Vayikra 15:19-24), the Yoledet (the
parturient, note Vayikra 12) and the Zava (a woman who experiences
abnormal vaginal blood flow, Vayikra 15:25-29) from the Temple
Mount. Women who did not fall into these categories were not
excluded and, if they were in a state of ritual purity, freely
entered the Ezrat Nashim.
Josephus observes that "those
(men) who were pure came in (to the Ezrat Nashim) with their wives"
(Antiquities 15:11). Again basing himself on the Mishna, Rambam
excludes from the Azara "all those whose atonement process was
incomplete…" (Hil. Bi'at HaMikdash 3:7), but he does not exclude
women in general. The Chidushei Harashash, (R. Shmuel Strashun of
Vilna, 1794-1872) writes that, while in theory, "a woman could stand
outside the Azara and slaughter her sacrificial animal with a long
knife, nevertheless (practically speaking), a woman must stand next
to her sacrificial animal. Therefore she may enter the Azara just
like a man" (Kiddushin 52b). Tif'eret Yisrael (Midot 2:6) explains,
"Women must enter the Azara to stand next to their Korban because,
as we have learned, how can a person bring a Korban and not (be
permitted to) stand next to it? (Ta'anit 27a).
The Mishna states, "Ein Adam
Nichnas La'azara - No one may enter the Azara for the Avoda (and
even not for the Avoda) even if he was pure until he has immersed" (Yoma
3:3). Before entering the Azara, the men immersed in Mikva'ot
located in the Lishkat HaMetzora'im (Chamber of Lepers) situated in
the northwestern corner of the Ezrat Nashim. They entered the Azara
by ascending the adjacent fifteen concave Nicanor steps located in
the western side of the Ezrat Nashim and passed through the Nicanor
Gate. Women entered the Azara through Sha'ar HaNashim, the Women's
Gate. Despite the fact that the Mishna states that all the entrances
leading into the Azara were the same size (Midot 2:3), Tif'eret
Yisrael (ibid. 2:6) speculates that Sha'ar HaNashim may have been
smaller, since "it was not so common" for women to bring Korbanot.
He notes that "Sha'ar Ha- Nashim was located between Sha'ar HaKorban
(the Sacrificial Gate, where the Kodashei Kodashim were brought into
the Azara) and the Beit HaMokeid (the Chamber of the Hearth, a sort
of hostel for Kohanim)" on the northern side of the Azara (Midot
2:6). Just as the men immersed in Mikva'ot adjacent to the Nicanor
Gate before entering the Azara, it is quite likely that, before
entering the Azara, the women immersed in Mikva'ot situated in close
proximity to the Sha'ar HaNashim. <to be continued>
Catriel Sugarman (acatriel@netvision.net.il, 02-652-7531) gives
illustrated lectures on the Beit Hamikdash and related topics.
Catriel is in the process of writing a book: The Temple of
Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple
and the Divine Service.
Towards Better Davening and Torah Reading
Column #95. 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.
More on the "Ha, you thought the
ALEF was silent, didn't you?" Issue...
YNF/HUED writes...
I just wanted to add a couple of comments to YL's excellent comments
on ALEF in TT 595.
First of all, it is not true, as was claimed in TT 594, that a
glottal stop would have to be followed by a vowel, so YA'DIR would
have to be YA'ADIR. As YL implied, glottal stops function as
consonants; just as a syllable can end with a consonant like T or D,
it can end with a glottal stop. In fact, that is exactly what
happens in Cockney English: a word like "cat" is pronounced with a
glottal stop at the end (instead of the T that standard dialects of
English have).
Second, still on YA'DIR, the DAGESH KAL in the DALET shows that the
ALEF is functioning as a consonant: after a vowel, BeGeDKeFeT
letters don't get a DAGESH KAL.
Should we or shouldn't we?
I'm going to raise more questions than answers, but we'll see what
developes over the next few issues. Should an Ashkenazi Jew
pronounce AYINs with a guttural sound, like S'faradim do, or should
we stick to the silent AYIN of our upbring- ing and our father's
ways? Is the glottal stop ALEF just of academic interest, or are we
supposed to try to make the silent ALEF silent no longer?
Let's ask the question one more way, because I actually asked to a
Rav for a P'SAK. DALET is one of the six letters that has two
different pronunciations depending upon whether there is a DAGESH
(dot) in the letter or not. Just like BET and VET, KAF and CHAF, and
PEI and FEI - the three letters that do not raise an eyebrow when we
speak of there being two ways to pronounce them, the other three
letters of the six also have two pronunciations each. Those of us
who daven in Ashkenazis distinguish between TAV and SAV (which we
usually call TUF and SUF, with the U sounding as it does in the
English words CUT and FUN). Regular "Israeli Hebrew" pronounces both
the TAV with and without a DAGESH as a T. When it comes to the GIMEL
and DALET, only Yemenites and some (but not all) EIDOT MIZRACH
distinguish between the DAGESHed and non-DAGESHed form of the
letter.
Back to the question. DALET with a DAGESH sounds like the letter D.
DALET without a DAGESH is "supposed" to sound like a voiced TH, as
in these, those, this, that, the, breathe... (as opposed to the th
of think, thimble, breath, bath, and chrysanthemum. Shulchan Aruch
says that one should draw out the pronunciation of the DALET of the
word ECHAD in the first pasuk of the SH'MA. Pronouncing the
unDAGESHed DALET like a D makes it impossible to stretch it. The
word either comes out ECHAAAAAAAAD, which is not what Shulchan Aruch
asked for, or it sounds like ECHAD' with a short vowel sound with
the DALET, as if it had a SH'VA NA under it, which it doesn't. I
don't know how to write the next sentence, but with a voiced TH for
ECHATH (remember, as in "this"), you CAN stretch the TH sound. And
it seems, that it is exactly what Shulchan Aruch wants. Question:
Can I, an Ashkenazi Jew, switch my DALET without a DAGESH to a
voiced TH? Especially in the Sh'ma where Shulchan Aruch has what to
say about it.
The answer I received was, NO. "AL TITOSH TORAT EMECHA", do not
abandon your mother's Torah, favors - for me - the ECHAD of my
father and grandfather. And what about keeping the BA-ruch A-ta of
my predecessors, rather than the "correct" ba-RUCH a-TA? No, that's
different.
What say you, dear TT readers?
Parsha Pix
See the KIPA towards the top-middle of the ParshaPix? That’s because
we learn from this week’s sedra that Yaakov Avinu wore a kipa.
Vayeitzei Yaakov, and Yaakov went out... Would Yaakov go out without
a kipa?!
The road sign could have been at the side of the road that Yaakov
traveled at the beginning of Vayeitzei, with Be’er Sheva behind him
and Charan still to come. En route, Yaakov encounters “The Place”
where he spent the night and had his famous dream.
Speaking of which, at the lower-left is the rock he put by his head
and the ladder standing on the ground climbing heavenward.
U’FARATZTA, and you shall spread out in all directions, is
represented by the compass.
Yaakov promised to give G-d (so to speak) MAASER, one tenth, .1
Along the right side are 10 babies in cradles, with an 11th one
facing the other direction (for Dina) and then a 12th one in the boy
direction, for Yosef.
The plant above Yaakov’s pillow-rock is a mandrake, the DUDA’IM that
Reuven collected for his mother.
There are two of the sticks Yaakov used to induce the production of
the striped, speckled, and plain sheep and goats.
That leaves the ice cream, G’LIDA, which is the Targum of KERACH in
Yaakov’s tirade about his cold nights spent watching over Lavan’s
flocks. It seems that Hebrew took the Aramaic word for ice, changed
the final letter from ALEF to HEI and decided to use it for ice
cream.
There are three unexplained elements in the Parsha- Pix; they are
pictorial TTriddles.
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-insolution on Torah 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 (TO-L'DOT) TTriddles:
[1] Three boys, three teens, five adults, and...?
[2] Yitzchak’s servants and who & who?
[3] Yitzchak to Yaakov, G-d to Moshe and [L] Bil’am
[4] Aside from many names, only three are called this way
[5] & [6] The unexplained elements from the ParshaPix (page 3)
And the envelope, please
[1] VAYIGDAL, and he grew up. A search in Tanach for
VAV-YUD-GIMEL-DALET-LAMED produces 18 hits. Take away V’YIGDAL,
VIGADEIL (twice), and VAIGADEIL and that leaves 15 VAYIGDALs. Three
times in Tanach, the phrase VAYIGDAL HAYELED, and the boy grew up,
appears. The YELED in question are Yitzchak, Moshe, and the son of
the Shunamit. Three times, the phrase VAYIGDAL HANAAR, and the lad
(let’s say TEEN) grew up. This time, the references are to Yishma’el,
Shimshon, and Shmuel HaNavi. Once, the phrase VAYIGDAL HA-ISH
appears. Here again, it is Yitzchak that “grows”. The other
references are to “my master” (that is Avraham Avinu, as stated by
Eliezer), Moshe when he went out to see what was happening with his
brethren, Shmuel HaNavi by name, Shlomo HaMelech (twice), and... the
sin of the people (mentioned in Eicha).
[2] VAY’HI BAYOM HAHU, and it happened on that day... Wouldn’t you
expect that this phrase appears morew than twice in all of Tanach?
Only twice. Once with the servants of Yitzchak who reported to
Yitzchak about the well they had dug. And again, with Eli HaCohen
and Shmuel, the then almost Navi.
[3] KUM LEICH - Get up and go. That command is issued three times in
the Torah. Yitzchak tells Yaakov to get up and go to Padan Aram, to
the home of Betuel, your maternal grandfather, and take from there a
wife from among the daughters of your uncle Lavan. G-d comes
toBil’am at night and tells him, if the people have come to summon
him, then get up and go with them; but only do that which I will
tell you. [L] is for L’HAVDIL. Moshe Rabeinu tells us that G-d said
to him, get up and go and lead the People to the Land that I (G-d)
had promised their ancestors to give to them.
[4] This was a potentially tricky TTriddle, because the words can be
misunderstood and thereby divert the attention of a would-be solver
in the wrong direction. It all started with the words VAYIKRA ET.
There are over 200 VAYIKRAs in Tanach and they mostly mean And he
called to (somebody) or he called (something). For calling to
somebody, the word VAYIKRA is either followed by EL (to) or L’
(also, to). Sometimes there are intervening words, but that’s the
usual format for VAYIKRA when it is another person (or G-d) who is
being called. Very often, the word is used when someone names
something. Of 23 VAYIKRA ETs - e.g. Sheit too had a son and he
CALLED HIS NAME Enosh, G-d created them male and female, He blessed
them,and He called their names Adam on the day He created them, and
He called his name Yisrael, And he called the name of the place Beit
El - 17 of them are namings. In the Torah, aside from the many
names, only three people are called this way, meaning with the words
VAYIKRA ET (rather than EL or L’) - namely (pun intended), Yitzchak
calls EISAV (in Toldot, that’s why this is a TTriddle for that sedra),
Par’o calls his wizards (to interpret his disturbing dream(s)), and
again Par’o, who calls YOSEF (who is taken from the dungeon).
[5] Which brings us to the two PPP elements in the ParshaPix. One is
a gate contained within the letter C. C is 100 in Roman numerals,
gate is a SHA’AR, hence ME’AH SHE’ARIM, which is a well-known
Jerusalem neighborhood, but in the context Parshat To-l’dot (where
the term comes from) it refers to the success of Yitzchak’s harvest,
that the yield was 100 times that which would be expected.
[6] And then there are the names of the two streets where the Israel
Center was or is located - Straus and Keren HaYesod. The particular
choice of streets is irrelevant; the fact that they are streets is
all that counts for this TTriddle. Streets are RECHOVOT, as in the
name of the city, but in the context of the sedra, the name of the
third well that Yitzchak dug, the one that was not fought over,
after the first two had been.
This week's TTriddles:
[1] Mentioned here 5 times. Avot was referring to a different one
[2] Adam & Chava, Lavan & Yaakov
[3] How long is a white quail?
[4] Yaakov was the 6th of 13 individuals in the Torah. Who was the
first and who was the last?
[5] An oak pillar in Sh'chem, mound of a siege, and what?
[6] She's confused panic
[7] plus 3 unexplained elements in the Parsha Pix puzzle
Israel Center Miscellany
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily
endorse the political or halachic opinions of its advertisers, nor
do we guarantee the quality of their service. Nor do we endorse any
party or candidate.
The Israel Center's Beth Din to adjudicate and arbitrate monetary
disputes, according to Jewish law There is a registration fee of
200nis per case No other charges for this service Please call
566-7787 ext. 204 for further information We have forms for two
types of cases: Those where both parties agree to submit their
dispute to the
Beth Din, and those where a
complainant wants the Beth Din to summon the second party. Yitzhak
Fund, Esq. • Rabbi Emanuel Quint Chairpersons , Ita Rochel,
Administrator
Kashrut Questions: If you find a discrepancy between the Hebrew
labeling and the original packaging... or if you have any other OU
kashrut questions, call this toll-free number (from Israel to NY)
1-800-949-0123 From 4:00pm - midnight, you get a human; other times,
leave a voice- message OU Kashrut in Israel office at
theCenter:5667787
Israel Center Cafe: Delicious meals and snacks, soups, sandwiches,
salads...Under the supervision of <-Israel Mehadrin, Located on the
lower level of the Israel Center, Hours: Sun.-Thu. - 10:00am -
3:00pm, plus... Catering for all occasions by Schocketino Catering
on and off the premises • Home entertaining made easy with
our selection of beautiful
platters: cheese, fish, vegetable, fruit, deli, cake, OU and
Mehadrin hashgacha. To order call Chaim
at: 058-551-538
The Arnold Abroms Memorial Lending Library: Hours - SUN., MON & WED:
10-5, TUES: - 10-4; THURS: 1-3,MON & WED eve.: 5-8pm
Yankel Winet z”l Torah Tape Libraries including the Israel Center
Torah Tape Library and the Aish HaTorah Tape Library at the Center•
Sunday, 11:00am-1:00pm, 3:00-5:00pm; Monday - Wednesday,
10:00am-1:00pm
ANNOUNCEMENT • to all community organizations in Jerusalem • To help
avoid clashes of major events among different organizations, please
callIta Rochel at the Israel Center, (02) 566-7787, ext. 204
OU Israel Center Family Counseling Service, For appointment call:
066-443-532
For your information: Over the years of Torah Tidbits, the typing
and layout have been done with several different programs. For more
than a year now, TT has been prepared with DavkaWriter, and the
program just gets better and better. Davka’s contact in Israel:
991-2718.
Torah Tidbits are available on the internet on the OU’s website
www.ou.org/torah/tt. You can download all of it at once or whatever
sections you want. Palm version too.
The OU Israel Center on the internet! Torah Tidbits has been on the
internet for a few years. Its pages are part of the OU’s website,
and can be found at www.ou.org/torah/tt; We are pleased to announce
the newest addition to the OU website The OU Israel Center; This new
site is part of the OU’s website too.You can accessthematwww.ou.org/israel/ic;
Please note: You can go from the Torah Tidbits site to the
Israel Center site and vice versa. You can go from either Israel
Center site to the OU’s homepage and vice versa. Here’s your
assignment, should you choose to accept it. Check out the OU Israel
Center’s website. Check out the TorahTidbitswebsite.And check out
theOU’s main site (www.ou.org) where you can explore the many facets
of OU activities and programs, access
dozens of Torah shiurim and sites, Kashrut, audio, video... and much
more.
If you are a member of the Israel Center...Thank you; If you were a
member and your membership lapsed...Please renew; If you’ve never
been a member...Please join
As of Rosh HaShana 5764, yearly membership for couples (even if one
of the two does not frequent the Center) is 250NIS. Membership for a
single person is 180NIS per year. Life membership remains at $500,
with payments possible. Contact the Center for details of membership
benefits. • Membership includes lower rates
forallIsraelCenterprograms, tiyulim, etc.and a subscription to
Jewish Action, the Orthodox Union’s popular quarterly magazine - You
can cut and send this form to us atP.O.B. 37015, Jerusalem 91370 or
call us (566-7787 ext. 204) with the details and arrange credit card
payment by phone or email to trochel@netvision.net.il;Specialnoteto
TTreaders who do not regularly participate in Israel Center
activities (or never): You actually do participate in an Israel
Center activity... called: Torah Tidbits; Many people feel that just
for Torah Tidbits alone, it’s “worth it” to become members of the
Israel Center.We hope you feel that way too.
Chanuka Donuts from Herby's Bakeshop - We're taking orders for
American-style glazed donutsfor Chanuka, 15NIS for a box of six
donuts; To insure freshness, donuts will be delivered and available
for pick-up twice during Chanuka:Monday, December 22nd and Thursday,
December 25th. Pick-up hours: 9:00am - 4:00pm only. Orders for the
Monday pick-up must be placed by Friday, Erev Chanuka (Dec. 19th)
Orders for the Thursday pick-up must be placed no later than
Tuesday, December 23rd, 4:00pm. Orders may be placed at the Center,
by phone (566-7787 ext. 204), or by email
(tt@ou.org)
Orders placed in person should be paid for in advance. Phone
or email orders can be paid at pick-up.
NESTO Native English-Speaking Teen OlimWhat a week it has been in
NESTO. Actually it has been 2 weeks but who's counting.
First of all Mazal Tov to Chagit and Lisa for their first Peulah for
Senior NESTO this Tuesday and to Ariel Woolf for a very exiting
activity for Senior Plus about the moral aspects and understanding
of human action. Additional thanks to Ezra (Chaim), Daniel and
Yehoshua for helping run the debate.
Last week both Senior and Senior
Plus has a very spiritual evening full of story and song with Chaim
Dovid. We even had the pleasure of having quite a few non-NESTOers
present, not that that stopped the NESTOers from getting up and
dancing every dance from the customary circle dance to the kazatzkah
(Or however you spell it) to advanced breakdancing.
After that, Senior Plus went to
the play "She Loves Me" where two of our chanichot, Ilana Gindis and
Chana Woolf, performed beautifully and everyone had a great time.
Going further back in time we
want to summarize the very successful Senior NESTO Shabbaton last
week. The topic was "You and I can change the world" and Bat Sherut
Tanya did an amazing job as well as did the madrichim and the
chanichim. There is much to remember from that Shabbaton, the many
intelligent debates between Aryeh and Yehoshua, murdered spiders,
karate chop and shout "Ezra", stealing other people's chocolate,
reading horoscopes, Carlebach davenings, night tishe with chulent,
long talks into the night and a lot of quality time with friends.
Ezra told a touching story about the forming of Hatzalah and after a
lot of singing and finally Maariv outside under a starry sky.
Finally to complete a great Shabbaton everyone sat on blankets on
the floor of one of the rooms and did havdalah by candle light. The
message of what we learned from this Shabbat is found in the words
from Daniel's summation: Life isn't something you are born into. I
don't see it as a system where you go to school, army or college,
get married and find a job, raise a family go on pension and die.
You don't need to walk that path without making some out-of-path
decisions and you don't need to lock yourself away in some career.
Life is so much more than that. We should all try our best to get
ourselves into a position of influence at least in some small way.
We are the next generation and I think that BE"H we should all try
to make a difference... and make that difference. I know that well
said is easier than well done, but I am not talking about achieving
a far off ideal or an impossible dream.
There are many people who do it.
There are many leaders and builders and people of influence in a
thousand different fields, from construction company owners to
people in government to head volunteers in organizations, that work
to save the environment. I say to you all and to myself, I know that
we can make a difference if we want to. It's important to succeed
but first you have to try. I am not saying we have to devote our
lives to politics or fighting other people's wars but make sure to
at least have enough of a part that you don't have to sit on the
sidelines and get rocked with the results of another person fighting
your fight. We owe it to ourselves, we owe it to our parents and
family, we owe it to the world and we owe it to the children who see
so clearly but are too young and powerless to have a say in things.
This isn't something to read and say ok I read it. This is something
to think about and use. To make that difference. You and I can
change the world so let's go out and do it.
Have a good shabbos & C U at
NESTO Tue. night
The Israel Center's youth program for Anglo-Israelis • tel. 566-7787
ext. 244 • fax: 561-7432 Chaim Pelzner, Director, Yehoshua Bonchek,
Coordinator, Tanya Glassman, Bat Sherut NESTO is partially funded by
the Jewish Agency for Israel
Sundry
Your tax-deductible support for the Malki Foundation / Keren Malki
helps us enable quality home-care for seriously disabled children in
Israel. Ph. 058 853317 • www.kerenmalki.org
• In loving memory of Malka Chana Roth HY"D murdered in the Sbarro
bombing, 9 Aug. ‘01
Tiyulim and Shabbatonim
THE TRAVEL DESK for making registration and receiving info of Israel
Center tiyulim. And, to help you - whether you live in Israel or are
visiting - plan private tiyulim and make in-Israel travel
arrangements. We will be happy to assist you from 9:00am-1:00pm on
Sundays, Mondays, Wednesdays, and Thursdays. Call Batya
atTheTravelDeskof the Israel Center, 566-7787 ext. 249; fax:
566-7876 • tiyul@israelcenter.co.il
THE TIYUL HOTLINE Dial the Israel Center's number 5-66-77-87, then
press 211. You'll hear "thank you, one moment please", and then the
phone system's music for 15 seconds (or less). Then the Tiyul
Hotline message begins. You can listen to the whole message and then
press 2 to leave your message, or you can interrupt
bypressing2rightaway and leaving your message sooner.
What’s for lunch? When a tiyul says “bring your own lunch”, you can
buy one instead from the Israel Center Cafe. Call the TRAVEL DESK or
TIYUL HOTLINE up to the day before the TIYUL and request a box
lunch. 18š will get you a delicious sandwich (specify your
preference), a refreshing drink (specify regular or diet)
andadessert.Yourbox will be ready for you when you board the bus.
TIYUL POLICIES Please note: We reserve the right to charge a
cancellation fee in case of last-minute cancellations. (Please speak
to Batya at the Travel Desk when making reservations.) Also... Price
of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some
time this year? If so, you want to speak to us! (566-7787 ext. 211
or 249). We have many attractive deals for them... and you. Let us
turn an ordinary “been there, did it” visit into an unforgettable,
special one!
KASHRUT POLICY Food for Israel Center In-House programs is
supervised by OU-in-Israel - Mehadrin. Israel Center sponsored trips
and programs are under Mehadrin Hashgacha. Hotels, restaurants, and
tiyulim advertised by the Travel Desk or by outside parties are not
necessarily Mehadrin and are not endorsed by the OU or the
Israel Center.
Israel Center Tiyulim are partially subsidized by the Jewish Agency
for Israel
The Next Israel Center In-House Shabbaton IY"H: Shabbat Parshat
Va'Yechi-Chazak; FRI-SHA January 9-10 Early-registration - up to but
not including Chanuka: members 200NIS • non-members 230NIS, From
Chanuka 225NIS (250NIS); Watch for further details
Thursday, December 11th, Leaving the Israel Center at 7:45pm; Rare &
Special Opportunity; Private showing of a magnificent Judaica
Collection • This collection has not been shown in many years, and
might not be for more to come. Among the many exquisite
silver ceremonial objects are: Chanukiyot, Seder
Plates, Mezuzot, candlesticks,
Kiddush Cups, Havdala Sets and many more treasured works of art
lovingly gathered from all over the world over a period of many
years; Hear the fascinating and intriguing stories behind this
amazing collection • Limit: 25 participants; Donation 75NIS • Coffee
& Cake • Proceeds of the evening will go towards the purchase
of Tefillin for the Israel Center's Gesharim Bar Mitzva
Program, Join us for this unique evening • Participants will be led
on a short walk to our special destination
EIN GEDI • A Dream Vacation Come True; 4 days - 3 nights: MON-THU,
December 15-18, '03 (Leaving Monday 9:30am • returning Thursday
afternoon), Free bathing at the Spa including mineral & mud baths;
Magnificent Magical Botanical gardens on premises; Covered Sweet
Water Pool; Full and varied program – Tiyulim - shiurim
incl. tour
of the cactus garden, health lectures, exercising • Mehadrin
with Eida Chareidis and Rav Landau products
and 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., Single supplement available • Price
includes transportation from & to the Center
for those who sign up for the whole tiyul; Rooms have
fridge,"kumkum", coffee, tea, cookies,
crackers; Ein Gedi Botanical Gardens are the only national botanical
gardens in 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.
Astoria, Tiberias, valid Dec. 5-7, 12-14
SHABBAT & SUN: 650NIS per couple, H/B
Habat HaBaron, Zichron, valid Dec. 7-11
MIDWEEK: 350NIS per couple per night, B/B
Carmel Forest Spa, Haifa, valid Dec. 7-11, 14-18
2-night MIDWEEK package: 2100NIS per couple, Tzameret room, F/B
Canaan Spa, Tzfat, valid Dec. 7-10
2-night MIDWEEK package: 1855NIS per couple, dinner & brunch
Eden Inn, Zichron, valid Dec. 7-11
MIDWEEK: 310NIS per couple per night, B/B
Kibbutz Lavi, valid Dec. 11-13
2-night package: Thursday thru Shabbat: 1280NIS per couple, F/B
Chanuka specials
Sheraton-Plaza, Jerusalem, valid Dec. 19-20
First SHABBAT CHANUKA, 1265NIS per couple, F/B
Inbal, Jerusalem, valid Dec. 19-21
2-night package: SHABBAT CHANUKA plus, 1650NIS per couple, H/B
Eden Inn, Zichron, valid Dec. 21-24
CHANUKA MIDWEEK 3-night package: 1635NIS per couple, H/B
Discounted rates for children • Special Chanuka programs
Sheraton-Moriah, Dead Sea, valid Dec. 21-25
4-night CHANUKA package: 3990NIS per couple, H/B
Ramot Resort Hotel, Tiberias, valid Dec. 21-25
Discounted rates for children, 420NIS per couple per night, H/B
Nes Amim Guest House, W. Galil, valid Dec. 21-25
2-night package: 550NIS per couple, B/B
Princess, Eilat, valid Dec. 21-25
3-night CHANUKA package: 2880NIS per couple, B/B
Rimonim Hotels:
valid Dec. 21-25 - prices per couple
Galei Kinneret, 2-nights: 1550NIS, H/B
Neptune, Eilat, 3-nights: 1830NIS, B/B
Hermon Hts. Neve Ativ, 830NIS, per night B/B
Rimonim Tzfat, Dec. 19-21 & 26-28 (Shabbat Chanuka)
2-night package: F/B (Shabbat) + B/B, 1760NIS per couple
The Back Page of TT595
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 or the UJC
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 Vayeitzei, 11 Kislev, Dec. 6th; Dvar Torah & a Play by
Yaacov Peterseil
Motza”Sh
Motza'ei Shabbat, Dec. 6th, 8:30pm • Rabbi Yaakov Moshe Poupko on
Taking the Menorah from the Mikdash into the Great Outdoors
Sunday thru Thursday
10:00am The Weekly Mitzvot and Concepts from
Minchat Chinuch by Rabbi Dovid Zitter
resume 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
5:30 Maariv (thru Tevet)
Shiurim are in English and take place in the Ganchrow Beit Midrash
For men who want to do some serious learning...
Gentlemen: Watch for details of an expanded Beit Midrash program for
men to include Chavruta learning and additional shiurim to run from
9:00am to Mincha at 1:20pm (or parts thereof). If you'd be
interested, call us at 566-7787 ext. 207.
Sunday
N'SHEI LIBRARY 10:30-12:45
9:30am (women) • Mystical Insights into the Months of the Year with
Golda Warhaftig
10:30am (women) •L et's Learn Chumash with Tonia Frohwein
11:30am (men & women) Parshat HaShavua with Shprintzee Herskovits
Sunday, December 7th, 2:00pm • Healing & the 10 S'firot: Bringing
G-d into the Doctor's Office by Yaakov Gerlitz, Dipl. Ac,
Practitioner of Chinese Medicine, Shaarei Zedek Hospital
7:30pm •Jewish Thought as it emerges from the Torah with the help of
Ramban's Commentary, Now studying: From Adam to No'ach & the Bnei
Elokim with Rabbi Chaim Eisen
Sunday, Dec. 7th, 8:00pm • Macrobiotics: What is it? Dr. Michael
Feinerman
Monday
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) • Excursions into the world of Nevi'im with
Mrs. Pearl Borow
10:30am (men &women) • Rambam’s 13 Principles • Rabbi Zev Leff
11:36am (men and women) • Jewish History series: The Renewal of
Resistance to Rome at 117CE with Dr. Henry Goldblum
11:36am (women) • Contemporary Issues from the writing of Rabbi
Yissocher Frand 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 • Elisheva 999-6479
Monday, December 8, 12:30pm • Lunch and Video: “Yaakov Avinu:
Unikely Model of T'shuva” by Rabbi Yaakov Moshe Poupko
Mondays Dec. 8 & 15; 12:30-1:45pm • Jewish Arts and Crafts. Call
5667787 x 261 to register
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 with Chani
Abramson
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)
Monday, Dec. 8th, 8:00pm • Discover Ohr HaBinahJewish, Hands-On and
Distance Healing: Developed and taught by Rabbis, Gain concrete
tools to feel better and more capable to help others, grow
spiritually, and find a new, happy, healthy profession, Lecture
byRabbi Legomsky MA Neurotherapist
Dr. Zornberg's class will resume IY"H on MOnday, January 5
Monday, December 8th, 8:00pm Eyewitness Report from Geneva: What was
OPENLY discussed at the highest levels: Foreign Troops in Jerusalem,
Right of Return for Arab refugees to take back "their homes" in WEST
Jerusalem, Israel Relinquishing its Right to Pursue Terrorists David
Bedein, Israel Resource News Agency • www.israelbehindthenews.com
8:30pm • AM SEGULA; “Curing the Jewish Heart” series with Eli Yosef,
Historical overview of the Exile and Redemption
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, Dec. 15, 7:30-9:00pm •
http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02)
999-6686 or 999-6162
Tuesday
N'SHEI LIBRARY - CLOSED
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. 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
9:00-10:00am • The World of Mishna; Halacha, Hashkafa and History
with Rabbi Aharon Adler
10:15-11:15am • Parshat HaShavua with Rabbi Sholom Gold
9:00am • Haftara: "Haftara: "To Judge the Mountain of Esav" with Dr.
Hayim Abramson
9:55am • Mashiach in Rabbinic Thought with Dr. Hayim Abramson
10:50am • Parshat HaShavua with Rabbi Mordechai Spiegelman
11:55• 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 wellspringof thoughts, memories, stories & poetry. Let your inner
voice emerge...12 1½-hr. sessions with Esther Sutton; Tuesdays,
12:00-1:30pm
Video and Lunch • Tuesday, December 9th, 12:30pm • “Family Redeemed
by Rabbi Joseph B. Soloveitchik” by Rabbi Reuven Ziegler
SINGLES in their 20's & 30's - TUE Dec 9, 7pm: "Must I Forfeit My
Individuality to be a Good Mate?" Insights by best-selling author,
Gila Manolson at the Israel Center, 35NIS incl. refreshments • Ezer
Kenegdo Matchmaking (02) 566-6039
December 9, 8:00pm "None of them were heroes" by Chaim Rockman,
author
Wednesday
9:00am • (men &women); Contemporary Issues in Halacha: Are there
limits to Interreligious Cooperation? by Rabbi Macy Gordon
10:30am • (men &women) Kuzari - An Adventurein Jewish Thought by
Rabbi Sholom Gold
9:30am • Towards More Meaningful Davening with Dr. Joel Luber
Video and Lunch • Wednesday, December 10th, 12:30pm •
“Yaakov-Yisrael: The Meaning of the Change in Name” by Rabbi David
J. Derovan
(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!
3:00pm • women in Tanach; Guided Chavruta study with Pearl Borow
7:30pm •Jewish Philosophy • Road Map to the Prophets - Rambam's
Guide for the Perplexed, Now studying: Taamei HaMitzvot - Criminal
Law with Rabbi Chaim Eisen
Wednesday, December 10th, from 19:00 • Root & Branch Association (in
cooperation with the Israel Center)and in collaboration with the
Raoul Wallenberg Honorary Citizen Committee
"Israel and the Media" by Major (Israel Police) Robert Mount Witten;
Introduction by Israel Police Officer Reuven Kossover; Major Robert
Mount Witten is a recent retiree from the Israel Prison Service,
where he was Commanderof the Central Archives. He is, at present,
Station Commander in a Volunteer Police Unit, in the Jerusalem
Police District. He has served in three Armies (Australian, British
and Israeli), is licensed to fly in Israel, the U.S. and Australia,
and is working on a doctorate in Political Science.
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
8-10pm • Aliya Counseling with Miriam Bass
Thursday
10:30am • Shiur while you fold...New topic: Chassidut with Rabbi
David J. Derovan
Shmooze while you fold • Divrei Torah, verbal tidbits, Q&A, and...
with Phil; Some time IY”H, sometimes B”N
8:00pm • Legends from the Gemara with Reb Yosef Schreiber
Friday
9:00am • In-Depth Pirkei Avot with Rabbi Chaim Eisen
upcomings at the Israel Center
Sunday, Dec. 14th, 8:00pm • Yehuda Ben Asher, MD on Stay Young...The
Natural Way
Monday, Dec. 15th, 8:00pm • Windows to the Soul, A glimpse into the
life of the Rebbe(a 28-minute video); YUD-TET KISLEV a day of
celebration, Overview and introduction byRabbi Baruch Kaplan;
Special guest speaker:Dr. Yitzchak Krauss: Chabad, the 7th
generation
Tuesday, Dec. 16th, 7:00pm • KISS your fears, anxieties, sadness,
physical pains, and overeating/smoking GOODBYE! and Rebuild your
marriageor succeed now finding your match! Practical demonstration
lecture byRabbi Legomsky MA Neurotherapist Immediate results - this
is not talking psychology!
Tuesday, December 23, 8:00pm, the 5th candle of Chanuka: Super
Superb Chanuka Chagiga; Music, Art and Special Slideson a surprise
subject; Jewish needlepoints:A unique display by Sarah Lerner;
Medley of musical melodies“Mizmor LeAsaf" - Asaph Strikovsky;
Judging a book by its cover:a Kaleidescope of Findings in Bindings
Ezra P. Gorodesky; Festive Holiday Chocolates by Shulamit; Shulamit,
Moadon Coordinator
Wednesday, December 24 • 10:30am - 12:30pm; Chanuka Arts and
Extravaganza for kids Gan to 8th grade
Hold this date: January 10th, 8:30pm
Special Shiur in memory of Lilian Berkowitz a"h and Elinor Lasson
Berkowitz a"h by HaRav Hershel Schachter
on the halacha of "End of Life Situations and Decisions" at Yeshurun
Synagogue, Watch for further details • Jointly sponsored by
the OU Israel Center, RCA, Israel Council of Young Israel,
Council of Young Israel Rabbis in Israel, and Yeshiva University
Alumni
Save this date: Tuesday, May 18, '04 - Leil Yom Yerushalayim; OU
Israel Center Dinner
OU ISRAEL CENTER
Seymour J. Abrams Orthodox Union Jerusalem World Center
Yitzchak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Sandy Kestenbaum, Vaad member
Rabbi Dovid Cohen, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager,
Torah Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and
NCSY b'Yisrael are assisted by grants from The Jewish Agency for
Israel
TT is published and printed "in house" at the Israel Center
[The
Parshat Vayeitzei Homepage]
[The TORAH tidbits Homepage] [How to use TORAH tidbits]
[About The OU/NCSY Israel Center] [About TORAH tidbits]
[www.ou.org]
