Shabbat Parshat VAYIKRa
TT #612 - March 26-27,
'04, 5 Nissan 5764
This Shabbat is the 183rd day (of 355); the 27th(of
51) Shabbat of 5764
... ADAM KI YAKRIV MIKEM KORBAN L'HASHEM...(VAYIKRA 1;2)
...a person from among you who offers (himself) as a sacrifice to
G-d...
Halachic Times for Jerusalem
Israel Standard (Winter) Time
Correct for TT #612 • Ranges are for THU-THU, 3 - 10 Nisan, March 25
- April 1
Candle lighting - 5:20pm
Havdala - 6:32pm (Rabbeinu Tam - 7:10pm)
Earliest Shacharit 4:46-4:37am
Sunrise - 5:36-5:27˝am
Sof Z'man Kri'at Sh'ma - 8:40-8:35am (7:55-7:49am)
Sof Z'man Shacharit - 9:42-9:37am (9:12-9:07am)
Chatzot (halachic noon) - 11:45 -11:43pm
Mincha Gedola (earliest Mincha) - 12:16-12:15pm
Plag Mincha - 4:37 - 4:40˝pm
Sunset - 5:59 - 6:03pm (5:54-5:59pm)
Shabbat times for other cities: (Vayikra)
Candles city Havdala
5:36pm Raanana 6:34pm
5:35pm Beit Shemesh 6:33pm
5:36pm Netanya 6:34pm
5:36pm Rehovot 6:34pm
5:16pm Petach Tikva 6:34pm
5:35pm Modi'in 6:32pm
5:36pm Be'er Sheva 6:34pm
5:34pm Gush Etzion 6:32pm
5:35pm Ginot Shomron 6:33pm
5:20pm Maale Adumim 6:32pm
5:29pm Tzfat 6:32pm
5:35pm K4 & Hevron 6:33pm
Jerusalem lights candles 40 minutes before sunset. (Except for those
who don’t follow that custom.) Which sunset? Important question. The
standard practice is to count 40 minutes before “sunset of
elevation”. Jerusalem is a little over 800m above sea level. If one
could see the sun set over a horizon at sea level (which
can be
done from some parts of J’lem), it would
set about 5 minutes later than someone watching from sea level, or
seeing the sun set beyond mountains that are approx. the same height
as Jerusalem is. Since the sunset on the same plane is 5 minutes
earlier, and for Shabbat purposes is the sunset we would have to
consider because of the strictness of
Shabbat, then J’lem candlelighting time is really only 35 minutes
before “the other” sunset.
All other places at some height
above sea level have similar problems.
Tzfat lights candles 30 minutes
before sunset. Official candle lighting for Petach Tikva is 40
minutes before sunset, just like Jerusalem. Not everybody holds by
that timing.
Some communities calculate
Shabbat out at 33 minutes after sunset. Some use the angle of the
sun below the horizon to “end Shabbat” (8.5 deg).
Bottom line for now: until we get the chart running smoothly, don’t
rely on it exclusively. Cross-check times with calendars and charts.
Please report discrepancies to us, so that we can improve our time
table.
Also realize that Sfardim and
Ashkenazim often has differences in minhag.
Explanation of the Z'manim
Sunrise for Jerusalem does not take into account elevation, since
the eastern horizon (where the sun rises) consists of the Hills of
Moav across the Jordan River, which are approx. at the same
elevation as Jerusalem
Sunset, on the other hand, is
given for an elevation of 825m and, in parentheses, as if at sea
level. There are different opinions as to which sunset time should
be used for halachic purposes. We present both times.
The deadlines for the SH'MA and
the Shacharit Amida can be calculated in two ways. Either
considering the day to be from sunrise to sunset or from dawn to
stars out. The first way of reckoning is known as the opinion of the
GR"A, and is the first time given in each case. The second method is
known as the Magen Avraham, and
is presented
in parentheses.
Aside from candle lighting and
havdala, the times are presented as a range, from the current
Thursday of the issue of Torah Tidbits until the coming Thursday, a
span of 8 days. Days between the two Thursdays can be determined by
interpolation (which means: a method by which to estimate a value of
between two known values-this is
something that
people above
a certain
age might remember from high school trigonometry and logarithms, but
younger people who went to school during the calculator era might
not be familiar with).
It is usually wise to "pad" the
times with a minute or two in the "play it safe" direction. E.g.
Plag Mincha. Better to finish Mincha a minute or two before the
given time. But, better to not light candles until a minute or two
after the given time.
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and
conceptual aspects of the Jewish Calendar, thereby better fulfilling
the mitzva of HaChodesh HaZeh Lachem...
The Molad of Nisan was last Sunday morning. Three full days (72 hrs)
later was Wed. morning. Therefore, first op for Kiddush L'vana
according to Minhag Yerushalayim was Wednesday evening, eve of 3
Nisan (March 24). Those who follow the 7-days after the molad
opinion will have their first op Sunday night, eve of 7 Nisan (March
29). Many people will say KL (weather permitting) this Motza"Sh
(March 27).
On another note... Some have a custom to read from Bamidbar 7 - the
gifts of the Tribal leaders to the dedication of the Mishkan, on
each of the first 12 days of Nisan. This is not an official Torah
reading and no brachot are recited. It is done (where it is done)
after Shacharit is over. The first 12 days of Nisan is when the
dedication of the Mishkan actually took place.
Lead Tidbit
THE VAYIKRA CAVEAT
As you may have noticed, since Rosh HaShana we've added a box to the
front page with what number day and
Shabbat of the year is the current Shabbat, and a quote from either
the sedra or its haftara. We usually leave the quote alone, without
commenting on it, feeling that it speaks for itself.
This week, the choice of pasuk-phrase
gave rise to the Lead Tidbit. The words form the introduction to the
extensive topic of Korbanot (sacrifices), and can be seen - together
with this week's haftara and many, many other passages in Tanach -
as a very important reminder and warning concerning the nature of
Korbanot. As the S'forno expresses it: A person, when he offers OF
HIMSELF with verbal confession and true contrition... for G-d does
not want the offerings of fools who sacrifice animals without
themselves feeling the way they should in their own hearts...
It is the ultimate folly and
insult to G-d for people to bring Korbanot of any of the various
kinds without offering themselves up to Him. Even to think that
something like that can be what G-d wants of us is insulting to Him.
To generalize, the performance of
mitzvot without heart & soul kavana is hollow, to say the least. Of
course, we are required to do mitzvot even without proper
intentions, in the hope that we will eventually realize how to do
them the right way.
With all of the detail of
korbanot in Vayikra, the real challenge is to learn how to offer
ourselves to G-d and to come closer to Him.
Sedra-Stats
24th of 54 sedras; 1st of 10 in Vayikra
Written on 215 lines in a Sefer Torah, rank: 19th
21 Parshiot; 13 open, 8 closed
111 p'sukim - ranks 26th (2nd in Vayikra) Same number of p'sukim as
Eikev
1673 words - ranks 20th (1st in Vayikra)
6222 letters - ranks 20th (1st in Vayikra)
The sedra is of average length, but its p'sukim are longer than
average for the Torah.
Mitzvot:
16 mitzvot; 11 positive and 5 prohibitions
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch
AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV
(prohibition). X:Y is the perek and pasuk from which the mitzva
comes.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or
s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the
parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 13 p'sukim - 1:1-13
[P> 1:1 (9)] G-d calls to Moshe from OHEL MOED and sets down the
general rules of korbanot (sacrifices).
SDT Note that it does not say
"And G-d called to Moshe", but rather "And He called..." Vayikra is
not a fresh beginning; it is the continuation of P'kudei. At the end
of P'kudei, Moshe was temporarily out of touch (so to speak) with
G-d (a cloud prevented Moshe from approaching Ohel Moed). Here G-d
reestablishes contact with Moshe by calling to him and then speaking
to him.
Notice the unique wording in this
first pasuk of Vayikra; the method by which G-d communicated with
Moshe was different from the prophets and all others.
First among the korbanot that the Torah presents is the OLAH (of a
bull), the offering that is completely (almost, but not quite - the
skins of most OLOT were a gift to the kohanim and were not placed on
the Mizbei'ach) consumed on the Mizbei'ach. A common procedure in
the bringing of many korbanot is leaning upon the animal before it
is slaughtered (S'micha). Many details of korbanot have
psychological effects upon the one who brings the korban. The
physical contact with the animal gives the korban-bringer a sober
realization of the tenuousness of life (his own, not just the
animal's).
After slaughter, the blood of
Sh'chita is collected in a sacred vessel and is then brought to the
Mizbei'ach to be poured on it. This procedure is essential for (all)
korbanot. The OLAH is skinned (the skin is a gift to the kohanim, as
mentioned earlier) and cut into pieces which are placed on the fire
of the Mizbei'ach and there completely consumed (meaning, no one
eats the meat of an Olah).
[S> 1:10 (4)] Male sheep and
goats can also be brought as OLAH. The procedures are similar, but
not identical.
SDT Sacrifices from the cow
family are considered to be atonements for the Sin of the Golden
Calf. That with which the People sinned can now be used for sacred
purposes as a redemption, atonement and Tikun - repair. We often
find that the bull is the first presented, discussed, offered, etc.
This lends credence to its roll as atonement for the Golden Calf. It
is the father trying to clean up his son's mess.
SDT The OLAH is considered by the
Talmud to be an atonement for improper thoughts. The CHATAT - sin
offering - is brought for (some) improper deeds. The Olah is
presented first because usually, improper thoughts precede (and lead
to) improper deeds.
SDT The opening command
concerning Korbanot is, "A person (singular) who offers from among
you a sacrifice... they (plural) shall offer their sacrifice."
Toldot Yitzchak suggests that since an individual doing a mitzva can
have a positive effect on all of Klal Yisrael and the whole world,
then his individual sacrifice is really ours, hence the switch to
plural. Furthermore, there are aspects of Korbanot that relate to
the community, even if the korban at issue is a private one. The
wood for the fire, the salt of each korban, the kohanim performing
the Avoda - these are all communal aspects that make an individual's
korban, our korban.
SDT The Ba'al HaTanya explains
the wording, "A person who brings from you a korban to HaShem, from
the animal..." as the requirement of a korban- bringer to sacrifice
the animal within himself upon the Mizbei'ach. The act of a Korban
must be personalized and internalized for it to have the effect of
bringing us closer (this is the root meaning of KORBAN-KAROV) to
G-d.
Baal HaTurim says that G-d put
Moshe's name before His own in the opening pasuk of Vayikra, to tell
us all of the close personal relationship that He had with him.
Daat Z'keinim says that the fact
that animal sacrifices are from domesticated mammals (B'HEIMOT)
rather than from wild animals (CHAYOT), shows us G-d's concern for
His people - that He spared us the extra bother of hunting and
trapping that would be necessary if CHAYOT were among the korbanot.
Similarly, bird-korbanot come only from two domesticated types of
dove.
Levi - Second Aliya - 10 p'sukim - 1:14-2:6
[P> 1:14 (4)] OLAH can also be from birds, specifically, two types
of doves. The unique procedures for bird offerings are described.
These three categories of OLAH -
large animal (B'HEIMA GASA), small animals (B'HEIMA DAKA), birds (OFOT)
- are counted as one positive command [115,A63 1:3].
SDT Note that the bird offering
is called OLAH LA'SHEM, a Burnt Offering to G-d. Although no one
eats from an animal OLAH, the skin is a given to a kohen as one of
his gifts. The dove is completely consumed on the Mizbei'ach. It is
the only korban that is COMPLETELY to HaShem, so to speak.
[S> 2:1 (3)] The Torah next
describes the MINCHA (not to be confused with our afternoon davening),
a meal offering. It consists of flour and oil with a bit of
frankincense (L'vona) and differing amounts of water. (Water as an
ingredient is not mentioned in the Written Word, but is part of our
Oral Tradition.) There are several types of M'nachot that will be
described in the coming p'sukim. First, some general procedures that
apply to all types of Mincha are described.
[S> 2:4 (1)] Next the Torah describes the first specific type of
Mincha - the MAAFEI TANUR, oven-baked.
[S> 2:5 (2)] The next type of Mincha is the pan-fried, the MINCHA AL
HAMACHAVAT. Menachot differ in the method of preparation, amounts of
ingredients, procedures, treatment of final product, and more. All
contain the same ingredients.
The Mincha Al Machavat was made
famous, so to speak, by the Shabbat Z'mira, Baruch Keil Elyon. In
the refrain, we ask G-d to be as pleased with our Shabbat observance
as He is (so to speak) with the Mincha Al Machavat.
SDT Until this point in Vayikra,
the Torah has described four different types of voluntary offerings,
each one less expensive than the one before it. The bull is most
costly, sheep and goat cost less, but more than a dove. And a flour
and oil offering is the least expensive. The person who brings the
korban is referred to as ADAM, a human, the first time, and then
with the pronoun he, him, his (she, her, hers). Only with the flour
& oil offering is the bringer referred to as NEFESH, a soul. This,
says Rashi, refers to the poor person, who is the one who would most
likely bring the Mincha. It might not cost a lot, but the poor
person puts his soul into his modest korban.
Shlishi - Third Aliya - 10 p'sukim - 2:7-16
[S> 2:7 (7)] A fourth type of MINCHA is described. This one is
called MARCHESHET. (This Mincha was deep- fried.) All meal offerings
constitute one positive mitzva [116,A67 2:1, but also 2:4, 2:5, and
2:7. This mitzva does not neatly point to "chapter and verse", as
the expression goes.]. With meal offerings, only a small portion is
put on the Mizbei'ach, the bulk of the offering is shared by the
kohanim on duty in the Mikdash. MENACHOT may not be Chametz (the
ones described here; there are other types that are Chametz), nor
may they be prepared with leavening or honey [117,L98 2:11].
MITZVA WATCH
The Sefer HaChinuch hesitates to offer reasons for the prohibition
of honey on a korban. He considers this mitzva to be highly
enigmatic. He then does suggest that both leavening and honey
represent loftiness and arrogance, an inappropriate accompaniment
for an experience that must humble the person who brings the korban.
On the other hand, others suggest that this is one of the mitzvot
which say to us: Don't think you can figure everything out. There
are some mitzvot that defy our limited, finite knowledge and
understanding. This is one of those mitzvot. We might think that
honey should be put on a korban in order to enhance it. We'd be
wrong with that logic. We must realize that we are to do mitzvot -
all mitzvot - just because the Torah says so. This is so for all
mitzvot, not just the ones that defy our logic.
To be most effective, so to
speak, the thought expressed in the previous paragraph must be
applied liberally to all mitzvot. Even a mitzva (maybe, especially a
mitzva) that “makes perfect sense to us” should be treated first and
foremost as a Divine Command which we must follow because it is
there.
No korban may be offered without salt [118,L99 2:13]; every korban
must be salted [119,A62 2:13].
(An example - there are others -
of a commandment being given in the positive form as well as a
prohibition. Fast on Yom Kippur. Don't eat or drink. Do not offer
any korban without salt. Salt all offerings. Each form of the mitzva
- the ASEI and the LO TA'ASEI - teach us something different and
affect the attitude and kavanot of the particular mitzva.
[S> 2:14 (3)] Another type of
MINCHA is next described. This one is made from the first grain, and
it involves roasting in a perforated vessel.
SDT Our table is like the Mizbei'ach. A famous saying with many
different manifestations. We salt our HaMotzi bread because we are
expected to add an element of spirituality to an otherwise very
mundane act of eating. Salt is a preservative and salt does not
spoil. As such, it represents an element of the eternal in this
temporal world. This explanation is borrowed from that which is
written about the mitzva of salting korbanot, but it applies well to
our everyday minhag regarding salt.
R'vi'i - Fourth Aliya - 17 p'sukim - 3:1-17
[P> 3:1 (5)] The next type of korban presented in the Torah is the
SH'LAMIM, known in English as a Peace Offering or Complete Offering.
Both names are based on a play on the word SHALOM or SHALEM.
The element of completeness that
is special to the Sh'lamim in that part of the korban is burned on
the Mizbei'ach, part is given to the kohen as one of his gifts, and
part is returned to the korban's owner for him and his family to
eat. "Everyone" benefits from a Sh'lamim. In that respect, it is the
complete korban. Sh'lamim can be brought from male and female
animals, of cow, goat, or sheep. The Torah outlines the procedures
for SH'LAMIM, which are basically similar, but with some differences
from animal to animal.
[P> 3:6 (6)] Sometimes, goats and
sheep are lumped together as TZON, animals of the flock. They are
referred to as B'HEIMA DAKA, the smaller livestock, as opposed to
CATTLE. In the case of Korbanot, there are differences between the
two and therefore, they are treated separately. The details of the
Sh'lamim of sheep is presented first. Male or female. S'micha. What
goes on the Mizbei'ach, etc.
[P> 3:12 (6)] Then Sh'lamim from
goats is presented. One close inspection of the p'sukim (without
checking in Mishna or Gemara), the only difference between the sheep
and the goat is the ALYA, the fat of the tail area. In a sheep, it
is offered on the Mizbei'ach and for the goat, it is not mentioned.
Chamishi - Fifth Aliya - 26 p'sukim - 4:1-26
[P> 4:1 (12)] The next category of korban presented by the Torah is
the CHATAT, the Sin Offering. There are different sub-categories. A
Kohen Gadol who inadvertently caused the people to sin (certain
sins) is required to bring a bull as an atoning sacrifice. The
procedures of this Chatat of the Kohein Gadol are very elaborate and
detailed in the Torah's text. One realizes how very serious this
kind of mistake is considered.
[P> 4:13 (9)] Similarly (but with
differences), if the Sanhedrin errs in a decision which causes
wide-spread sinning (again, of certain sins), then the leaders of
the people are to bring a bull as a sacrifice [120,A68 4:13] (and
not each person who acted upon the pronouncement of the Sanhedrin).
[P> 4:22 (5)] A leader of the
people brings a male goat as his CHATAT. In all cases, the CHATAT is
brought for SHOGEG (inadvertent) violations with some level of
negligence on the sinner's part that resulted in the sin. A CHATAT
is NOT brought for intentional violations. Nor is a CHATAT brought
for all sins - only for those whose intentional violation is a
capital offense.
For example... A person is
basically Shomer Shabbat, but never knew that you cannot water grass
on Shabbat. Nice hot summer Shabbat afternoon, the person "has
mercy" on his yellowing lawn and turns on his sprinklers. When he
learns of his mistake, he is required to bring a Korban Chatat (in
the time of the Beit HaMikdash).
SDT When a leader of the people
shall sin... ASHER NASI YECHETA. The initials of this phase spell
ANI (I, me!) What is likely to lead a leader astray? His focusing on
himself and his losing sight of his responsibilities to the
community he leads.
Shishi - Sixth Aliya - 19 p'sukim - 4:27-5:10
[P> 4:27 (5)] The final sub-category of CHATAT is for the individual
who inadvertently violates certain types of prohibitions [121,A69
4:27]. For example, a Jew who violates a Torah prohibition of
Shabbat because he is unaware that the particular act is forbidden
(see "for example" to the left) or because he forgot that it was
Shabbat - this requires the bringing of a Korban CHATAT. The CHATAT
of an individual is a female sheep or goat.
Clarification... If a person sees
brown leaves on a house plant and pinches them off to enhance the
growth of the plant on Shabbat, he has violated a Rabbinic
prohibition. (This Rabbinic prohibition is based on the fact that
the act is essentially the same as, and for the same purpose as,
pruning leaves on a bush growing in the ground. Pruning is a Torah
prohibition. The ban on doing the same with house plants is one of
many protective measures of the Sages to protect the Torah from
violation.)
When the person learns of his
error, no Korban is required because the act was not a Torah
violation. But doing the same with one's rose bushes in the back
yard IS a Torah violation and would require a CHATAT.
Also, if a person mistakenly
cooked meat in butter, thinking it was parve margarine, this would
be a SHOGEG violation of a Torah law, but no CHATAT, because cooking
meat in milk is not a capital offense.
[P> 4:32 (4)] In the previous
parsha, the "animal of choice" for a Chatat was presented first. It
is a female goat. This parsha continues with the other acceptable
animal for an individual's Chatat, a ewe (female sheep).
[P> 5:1 (10)] Another category of sacrifice is the KORBAN OLEH
V'YORED [123,A72 5:1], a sliding-scale guilt offering. An example of
a sin requiring this korban is suppression of testimony or lying
under oath about it. Testifying is an obligation [122,A178 5:1].
The form that the korban takes depends upon the financial means of
the sinner - goat/sheep or doves.
With birds, the kohen must be careful not to sever the head when he
performs M'LIKA, the bird-korban equivalent of Sh'chita [124,L112
5:5].
SDT The main animal for a
communal CHATAT (as in the Musaf of Rosh Chodesh and Chagim) or an
individual CHATAT, is the goat. This brings to mind the use of the
goat by Yosef's brothers to deceive their father by dipping Yosef's
coat into goat's blood. The CHATAT for all times contains a reminder
of the terrible behavior of brother to brother. (The goat was also
used by Yaakov to deceive his father, when he posed as Eisav to
receive the bracha.)
Sh'vi'i - Seventh Aliya - 16 p'sukim - 5:11-26
[S> 5:11 (3)] For those who cannot afford doves, the ASHAM (guilt
offering) is to be brought from flour. In this case (as opposed to
MENACHOT), no oil [125,L102 5:11] or spice [126,L103 5:11] are used.
[S> 5:14 (3)] The ASHAM for
sacrilege is a ram. In addition, the violator, who has used the
sacred for his own benefit, must make restitution and add one-fifth
of the value as a penalty [127,A118 5:16].
Actually, one fourth is added,
that amount that becomes one fifth of the total amount. E.g. 100
worth of use + 25 penalty = 125 total payment, the addition of 25
being one fifth of the 125. This is how the penalty called CHOMESH
is calculated.)
[S> 5:17 (3)] A variation of the ASHAM is brought when one is not
sure if he violated the particular prohibition or not. The
Conditional Asham is a ram [128,A70 5:17].
SDT S'forno raises the problem of
bringing an ASHAM if one did not actually commit the sin in
question. Is that not offering a non-korban animal in the courtyard
of the Mikdash, which is a serious offence? He answers that the fact
that there is a doubt in one's mind as to whether he sinned or not
indicates a carelessness that is also something to atone for. He
learns this from the words ASHOM ASHAM LASHEM.
[S> 5:20 (7)] The thief is
commanded to return that which he stole [130,A194 5:23].
The bringing of the ASHAM for all the specific types of violations
is a positive mitzva [129,A71 5:21 - there are other p'sukim that
input into this mitzva, since there different types and reasons for
bringing an ASHAM].
Thus the Torah ends its
introduction to the different types of korbanot.
The final 3 p'sukim are reread for the Maftir.
Haftara - 31 p'sukim - Yeshayahu 43:21-44:21
From the sedra, we receive our first introduction to korbanot
(sacrifices). The haftara contains two kinds of rebuke to the
people, who have been exiled. First, that even when not "burdened"
by the various korbanot (since they are in exile and without a Beit
HaMikdash), they do not properly pray or repent their ways. Secondly
(which really comes first) the people had not offered korbanot
properly - sometimes to idolatry, sometimes insincerely to G-d -
when they had the opportunity.
G-d does and will favor and
redeem us, even when we don't deserve it. (Nonetheless, it is far
better to act in such a way as to be worthy of G-d's love of us and
His many acts of kindness on our behalf, for His own sake.)
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 228 • Obligations of the finder
Reuven finds an object that he is required to pick up and to restore
to its owner according to the Torah commandments. (See prior
lessons.) Because the object must be restored to its owner, it
cannot be acquired by Reuven. Reuven must antici- pate that the
owner will imminently come to claim his object.
What is Reuven to do with the object until he restores it to its
owner?
What if he never finds the owner?
What is the degree of care that
Reuven must take to preserve the object?
Most of the examples given in the
codes follow the discussion in the Talmud and thus the objects
discussed may not seem to be all that relevant today. I therefore
recommend that the degree of care be left to Beth Din, which should
set community standards and make rules to protect the interests of
both the loser and the finder. In those communities that have laws
relating to lost and found objects, these laws may often be
controlling.
The finder of an object must take
care of the object that he found until it can be restored to its
owner. In taking care of the object, the finder has the
responsibility of a paid bailee (Shomer Sachar). He has the
responsibility of a paid bailee because he benefits from the role as
a guardian of the object. While he is occupied with taking care of
the object which is a Torah commandment, he may be exempt from
fulfilling some other Torah commandments. There is an opinion that
the finder has the same laws as an unpaid bailee (Shomer Chinam).
Regarding the object, that is, he is responsible if anything happens
to the object while under his control. He is responsible to make
restitution to the owner if the object is again lost or stolen or
destroyed or if he is negligent in his care of the object. He is not
responsible if the object was lost or destroyed by an act of God or
force majeure.
If no owner appears after the
finder has advertised that he found the object, he is obligated to
take care of the object until the coming of the prophet Elijah.
There is a concept in halacha
known as 'setting the matter aside until the prophet Elijah appears.
The prophet Elijah is the harbinger of the coming of the Messiah.
When there are matters that the Beth Din cannot decide because they
cannot ascertain the facts, such matters are held in abeyance, with
neither party to the dispute obtaining judgment.
The finder must take care of the
object with the same degree of care as do people in the community
with their own objects. The finder must constantly examine the
object to see that its condition is not deteriorating. The finder
must examine the object to see that it is not spoiling or wasting
away. The examples that follow below also apply to a person who is a
bailee of an object whose owner has gone abroad for an extended
stay. Some of the examples of the care to be taken of found objects
as found in the Talmud and codes follow: (When it is stated that
some things may not be done it is because it was found that such
conduct may cause damage to the object.)
The type of garment or cloth will
determine the care to be taken. There are constantly new types of
materials manufactured and the manufacturer's instructions must be
followed.
A garment or cloth made of wool
must be shaken out once in 30 days. It must be shaken out by one
person and not by two people, nor may it be beaten with a stick.
A garment or cloth made out of
linen must not be shaken out. All types of cloth may be spread on a
couch if it is to air out the cloth, but not if it also benefits the
finder so as to cover a piece of furniture.
Wooden utensils should
occasionally be used to prevent them from rotting.
Copper utensils may be used with
hot or cold water, but not over a fire.
Silver utensils may be used with
cold water, but not with hot water.
Gold and glass vessels may not be
used.
Garden instruments may be used on
ground that is soft, but not if the ground is hard.
A scroll must be read once in 30
days, and if the finder cannot read, he should unroll it and roll it
up every 30 days. The old codes speak of scrolls since they were
written prior to the invention of movable type, which made possible
mass production of bound books. The finder may not: study the scroll
if this is the first time that he studies this particular subject
matter; read a section from the scroll and then reread the section;
read a section and then translate it; open it to more than three
columns at one time; permit two persons to read in it two different
sections; permit three persons to read it at one time.
Appropriate modifications of
these rules would apply to bound books.
If Shimon finds tefilin he may
have their value assessed and keep the tefilin, or sell them, since
they are readily available and the owner can purchase a new pair
with the money. Based on this law; there is an opinion that the same
applies to all objects that can be easily purchased. The other
opinion holds that the loser wants his own object to be restored to
him rather than money to buy another object.
Live animals have special rules:
a. the animal must be fed and cared for;
b. a sheep must be sheared of its wool;
c. If it works and eats, such as a mule, the finder should hire it
out, take the rental, and feed the animal. If the rental is more
than is needed to feed the animal, the surplus belongs to the owner.
This must be done for 12 months. After the 12 months, Beth Din
assesses the animal's value;
d. If the animal produces milk, or a hen lays eggs, the finder sells
the milk or the eggs and feed the animals with the proceeds. This
must be done for 12 months. After the 12 months, Beth Din assesses
the animal's value. There is an opinion that holds that the finder
may make his own appraisal;
e. Calves or foals must be taken care of for 3 months if they can be
grazed and for 30 days if they must be fed;
f. Large geese or hens must be taken care of for 30 days. Small ones
that cost more to feed than they can earn must be kept for 3 days.
The finder may then sell them with permission of Beth Din;
g. In all events, if the expense of feeding the animal exceeds its
income, the seller may, after 3 days, sell it and keep the money for
the owner. The statement of the finder as to how much he spent on
feeding the animal is sufficient and he need not take an oath to
sustain his plea. Similarly, if he hired them out and made income
and had expenses, his statement is sufficient and he need not take
an oath;
h. Fruit that has begun to spoil or anything similar may be sold
with the permission of Beth Din.
In all of the situations where there is money substituted for the
found object, it may used by the finder who holds it for the owner,
as borrowed money. Therefore he is responsible if the money is lost
or stolen or even if lost by force maj'eure. This holds true even if
he has not used the money.
If one finds money he may not make use of it; therefore if it is
lost by force majeure, he is not responsible.
The subject matter of this lesson
is more fully discussed in Volume VIII Chapter 261 of A Restatement
of Rabbinic Civil Law by E. Quint. Copies of all volumes can be
purchased via email: orders@gefenpublishing.com and via website:
www.israelbooks.com and at local Judaica bookstores.
Questions to quint@inter.net.il
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
“Eating on Erev Pesach”
The Shulchan Arukh states that it is forbidden to eat a bread meal
from the tenth hour onward on Erev Pesach (SA OC 571:1). (Of course
the reference is to matza ashira, matza made with juice or wine
rather than with water; regular matza, of the kind that fulfills the
commandment to eat matza at the seder, is forbidden all day.) The
reason is so that we may eat the seder meal, and particularly the
matza, with appetite.
A similar rule exists for Shabbat
eve (SA OC 249:2). The difference is that on Shabbat, it is merely
praiseworthy to refrain, whereas on Pesach there is a complete
prohibition. Similarly, on erev Shabbat it is preferable for a very
sensitive person to fast the whole day (ibid), but on erev Pesach
the Shulchan Arukh describes this as an obligation. (SA OC 470:3.)
The gemara explains the
difference between these two rules, stating that the prohibition on
Erev Pesach is because of "the obligation of matza" (Pesachim 99b).
Rashi explains that matza should not be eaten when we are already
sated, and adds that eating matza is an absolute Torah obligation.
The simplest understanding is
that the stringency of erev Pesach is one of degree. On Shabbat
eating is merely one fulfillment of a general mitzva of Oneg
Shabbat, Shabbat delight; furthermore, this mitzva is of Prophetic,
not Torah, origin. Therefore, we have to be extra careful to have
appetite for the matza.
However, we can also explain that there is a fundamental difference
in the character of the eating. In fact, there are three distinct
levels of eating: Shabbat meal, Yom Tov meal, and Seder meal.
The most lenient of all is
Shabbat. The reason is that eating on Shabbat is not a mitzva per
se; it is rather a means to the end of Shabbat enjoyment. The
Shulchan Arukh states explicitly that if a person finds food
repulsive, then he may fast on Shabbat since food detracts from his
Shabbat delight instead of adding to it (SA OC 288:2). This rule is
not mentioned regarding Yom Tov.
On Yom Tov, eating is also a
means to an end, but the end is not only personal enjoyment but also
a way of adding dignity and importance to the day. In previous
columns we have likened the Yom Tov meal to a dinner made in
someone's honor; it is possible to merely have a ceremony but having
a dinner adds importance. A person invited to such an event doesn't
refrain from eating merely because he is not hungry! Likewise,
eating on Yom Tov is a way of showing honor to the day.
On Pesach, eating the matza is a
positive commandment in and of itself. Even if a person doesn't like
matza, and even if no honor is added to the meal (a person can honor
the meal with matza ashira), he is required to eat it. Therefore,
unique preparations are made to enable a person to eat the matza
with some appetite (specifically, the halachic restriction on meals
in late afternoon.)
“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
On Being a Jewish King - A King Repents
Jezebel, Achav's non-Jewish wife had made a false case against Navot,
who had refused to sell or give his vineyard in Jezreel [overlooking
present-day Afula] to Achav. Being convicted of cursing king and G-d
at that trial, Navot was put to death and his property forfeited to
the crown. When the royal pair went down to take possession of the
coveted vineyard, they met Eliyahu who thundered against them, "Hast
thou murdered and also come to inherit"? The prophet's denunciation
was followed by forecasting what would happen to them as a result of
their crimes; "Their desire led to their coveting and their coveting
led to theft and that led them finally to murder" (Rambam Hilkhot
Gezeila 1:13). "The place where the dogs licked the blood of Navot,
they will lick your blood... I will sweep you away, and will destroy
every male from the house of Achav, those that are free in Jezreel
and those are shut in. And make your dynasty like the [destroyed]
house of Jeravam ben Nevat (Melachim Alef 21: 19-21).
We are told that there was nobody
who did as much evil before Hashem as Achav. Whereas until his day,
the Jews worshipped G-d together with the myriad local spirits of
natural phenomena, he changed the focus of idolatry into the sole
worship of the dominant fertility deities Baal and Ashtoret,
borrowed from the Phoenecians; there was no idol or form of idolatry
that he did not worship and lead others to do likewise. Jeravam, who
started the idolatry in Israel, only did so in order to secure his
kingdom from the national desire for the Davidic dynasty, whereas
Achav really sought out the idolatry for its own sake. Nevertheless,
the punishment only came to him for shedding the blood of Navot.
"When Achav's sins and merits were brought to judgment before G-d,
no sin earned him punishment like the murder of Navot and none of
the mitzvot could save him from its consequences" (Rambam Hilkhot
Rotzei'ach 4:9). It is as though Hashem is less zealous of His
Honour than of the treatment of His creatures. This is an idea that
is repeated endlessly through the Tanach. The generation of the
Flood was only doomed to destruction, despite their evil ways, when
they descended to robbery while it was the people of Sodom's cruelty
and inhumanity that made them the opposite of Avraham and justified
their destruction. The prophets of Israel too, recited a long list
of social crimes as the determining factor of our nation's fate,
throughout our history.
Achav's reaction to the words of
Eliyahu was likewise in accord with a tradition that threads through
the whole Tanach. "Behold, when Achav heard these words he tore his
clothes [in sorrow], clothed his flesh in sackcloth [as a penitent]
and fasted, and lay down in sackcloth and went softly [humbly]"
(21:27). Hashem accepted Achav's teshuva and so the destruction of
his dynasty was postponed because "he humbled himself before Me".
We should not imagine that this
was easy for Achav. On the contrary, he had to overcome the inherent
inability of all human beings have to repent. There is an unlimited
human ability to rationalize or justify all our actions, even the
wrong ones. There is the great difficulty in acknowledging to
ourselves that we have done something wrong, so that there cannot be
the shame or remorse necessary for teshuva. We have a greater
difficulty in accepting responsibility for our wrong acts, without
throwing the blame on others whether they be friends, parents or
society. Furthermore, there is the undertaking to rectify any harm
or damage resulting from our acts and not to repeat them, without
which repentance surely has no value.
The spiritual and emotional
forces at work in the king's decision to repent may be clearly
highlighted by a comparison of the behaviour of Israel's first two
kings, Shaul and David. When Samuel rebuked him for sparing the oxen
and cattle of Amalek, Shaul hid behind the desire of the army for
booty or to bring them as sacrifices to Hashem. Even when Samuel
said that it was better to obey Hashem than to bring sacrifices,
Shaul still could not bring himself to admit any wrongdoing on his
part. He still had an opportunity to repent by killing Agag, however
that would have been recognition of a sin, and to that Saul could
not admit. So the first king of Israel, despite an otherwise
blameless life, could neither repent nor receive atonement.
David, in contrast, reacted to
the criticism of his act with Bat Sheva, with an immediate admission
of guilt, shame and remorse, and acceptance of his punishment. This
was his greatness and in it he emulated his forebear, Judah, who
readily admitted to his responsibility for the pregnancy of Tamar.
Despite Achav's evil acts, the possibility of his doing teshuva was
always present, as there is in Judaism no person who is so bad that
they cannot repent. Menashe, king of Judah, whom the Sages compared
to Achav in evil, spent years in teshuva. When the angels tried to
prevent Menashe's repentance from reaching Hashem's throne of glory,
He opened a small vent behind it to allow it entry, in order not
discourage baalei teshuva (Devarim Rabba 5:2). "Our Sages taught
that prayer is like a spring whereas teshuva is likened to the sea.
The spring sometimes flows but sometimes is dry, that is like prayer
that requires an auspicious moment;-"May my prayer to You, Hashem,
be at an opportune moment" (T'hilim 69:14). However, the sea is
always open. This is like Teshuva, the gates of which are never
closed" (Shem Mi Shmuel of Sochoshow, Rosh Hashanah).
This is the 30th installment in Dr. Tamari’s series on “Tanach and
its messages for our times”
MISC section - contents:
[1] Vebbe Rebbe
[2] Touch of Wisdom; Touch of Wit
[3] Candle by Day
[4] MicroUlpan
[5] From Aloh Naaleh
[6] Torah Tidbits this 'n that
[7] Birkat HaIlanot
[8] From the desk of the director
[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types
in areas of kashrut, Jewish law and values. Some of them are
answered by Eretz Hemdah, the Institute for Advanced Jewish Studies,
Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich,
founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and
dayanim to serve the National Religious community in Israel and
abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim
Network, Eretz Hemdah... and the Israel Center.The following is a
Q&A from Eretz Hemdah...
Q Where does one who is traveling
for Pesach sell his chametz?
A All things being equal, it is better to sell chametz in the place
where the chametz is found, because it makes it possible for the
non-Jew who buys it go claim that chametz. Despite the fact (or,
possibly, because of the fact) that the sale is somewhat unrealistic
from a commercial perspective, it is proper to make it as practical
as we can.
However, other factors are
involved. If one is traveling significantly to the east (for
example, from New York to Israel) then there is a problem to sell
one's New York chametz in New York. The laws of Pesach and other
time-based mitzvot are determined by the halachic time at the place
where one is at a given time, irrespective of his place of origin.
When the time to destroy chametz and the time it is prohibited to
possess it occur in Israel, the laws apply to all chametz that one
owns, including that in his New York. Furthermore, once the 6th hour
of Erev Pesach comes, the chametz becomes forbidden in benefit and,
as a result, halachically impossible to sell (see Pesachim 6b). When
that takes place in Israel, it is still the previous night in New
York and most chametz has not yet been sold. Therefore, the sale has
to be done in Israel at the right time for the person, even though
his chametz is in a place where it would not yet seem to be
problematic. One can solve the problem by approaching a New York
rabbi who carries out two sales, the earlier one being called a
mechirat yud gimmel. This early sale, done before the time of
bedikat chametz (searching for chametz), is primarily intended to
exempt those who will be away for all of Pesach from checking their
house (see Mishna Berura 436:32). By selling their chametz and
renting out their house at that time, the obligation to check the
house never starts. This sale also solves the timing issue for our
Israel-bound traveler, as it precedes Erev Pesach morning in Israel.
Someone traveling west who leaves
chametz in Israel has fewer problems getting rid of his chametz
before Pesach. If he sells in Israel, he is covered time-wise. (It
is preferable but probably not absolutely necessary to inform the
rav as to who will have access to his apartment should the non-Jew
want to claim his chametz on Pesach.) Regarding the possibility of
selling "Israeli chametz" in New York, the matter is more
complicated, as follows. Assuming the sale takes place after it is
already too late in Israel, we must decide how to look at chametz in
a place where the prohibitions apply that is owned by one for whom
the 6th hour of the day before Pesach has not yet arrived. It is
agreed that a person violates the prohibition of possessing chametz
only if he himself is in a place where the prohibition applies.
However, Igrot Moshe (OC IV, 94) says that we also have to be
stringent not to allow chametz to be in Jewish hands when chametz in
its place is forbidden, even if, for the owner, there is still time.
(He bases this on a precedent that the laws of isur hana'ah and
chametz sheavar alav hapesach apply even in cases where there is no
personal liability.) Although Rav Moshe presented his position
tentatively and the majority opinion that argues on him seems
logical, it is hard to discount his opinion (see Mechirat Chametz
K'hilchato 3:14-17). (An early sale in New York could solve this
problem, as well.) The problem of a westward bound traveler selling
in Israel is the re-purchase after Pesach. (According to Rav Moshe,
the problem exists for one selling New York chametz while in
Israel.) When the rav buys back the chametz after Pesach in Israel,
it is still Pesach for the owner in New York. The seller should
inform the rav that he will be abroad and the re-purchase should not
apply to his chametz until after Pesach is over for him. If the
seller forgets to tell the rav and cannot reach him, he should
declare that he cancels the rav's authority to buy back his chametz
until later.
Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet
published by Eretz Hemdah. You can read this section or the entire
Hemdat Yamim at www.ou.org or www.eretzhemdah.org. And/or you can
receive Hemdat Yamim by email weekly, by sending an email to info@eretzhemdah.org
with the message: Subscribe/English (for the english version) or
Subscribe/Hebrew(for the hebrew version). Please leave the subject
blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency
for Israel
[2] ArtScroll Series • Mesorah Publications Ltd.
A TOUCH OF WISDOM A TOUCH OF WIT by Shmuel Himelstein
R' Yitzhak Elchanan of Kovno was very lenient when ruling for the
poor.
In a year of drought when very
little was available to eat, he permitted all the members of his
community to eat kitniyos (beans, peas, corn and other such produce
that Ashkenazic Jews normally do not use during Pesach). R' Yisrael
of Salant heard of this and felt uneasy. Finally, R' Yitzhak
Elchanan said to him, "Rebbe, I'd like you to know that I and my
entire household and all the leaders of the Kovno community are
going to eat kitniyos this year. I hope you do the same. I don't
want the poor people to have their conscience bothering them so that
they will not rejoice during the festival.''
Shmuel Himelstein has written a wonderful series for ArtScroll:
Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit;,
and"Wisdom and Wit" — available at your local Jewish bookstore (or
should be).
[3] Candle by Day
Don’t wait for the sun to shine; it’s always shining. Just brush the
clouds away. - From A Candle by Day by Rabbi Shraga Silverstein
[4] Micro Ulpan - a word (or two) from HaAcademiya LaLashon Ha-Ivrit
See the picture? In case you don't, like the people who get TT as
email or who download from the website, we'll describe it. It's a
wooden mallet with grooves on the striking surface, used for the
pounding of meat, chicken, or fish, to make thin and softened pieces
for the preparation of schnitzel. If you know a specific word for it
in English, let us know. In the meanwhile, we'll tell you the word
in Hebrew.KATISH
[5] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
In Parshat Vayikra, we read of the sacrifice known as the Par
He'elem Davar shel Tzibur. This sacrifice is brought when KOL ADAT
YISRAEL, the entire congregation of Israel, unintentionally violates
a prohibition as a result of a mistaken ruling of the Sanhedrin.
This sacrifice is only brought if the intentional violation of the
prohibition would have been punishable by karet (severing of the
individual from the nation in one or another way).
There is a lengthy discussion in
tractate Horayot regarding the definition of "the entire
congregation of Israel”. One of the questions raised relates to the
way and extent to which each of the twelve tribes must be
represented in order to qualify as "the entire congregation of
Israel". Basing himself on a verse in Melakhim, Rabbi Asi maintains
that only Jews residing in the land of Israel are taken into account
with respect to the Par He'elem Davar shel Tzibur. While the Talmud
cites this position only in Rabbi Asi's name, there is no dissenting
opinion, and the Rambam records it as halakhah in the laws of
Shegagot 13:2.
In effect, Rabbi Asi and the Rambam are saying that while every Jew
anywhere in the world is part of the Jewish nation, when it comes to
quantifying the Jewish people, it is only those who live in Eretz
Yisrael who count! The Rambam states this as a general rule in his
commentary to Bekhorot 4:3: "For it is the Jews of Eretz Yisrael who
are called the congregation. God calls them a 'congregation,' even
when they are only ten in number. None of those living outside of
Israel are taken into consideration." The Rambam uses this principle
to explain why in certain Halakhic areas, only a court ordained in
Eretz Yisrael is qualified to render a ruling, and why the Jewish
calendar can only be determined by Jews living in Eretz Yisrael (see
Sefer Hamitzvot, positive precept 153;Hilkhot Kiddush Hachodesh
5:1,2,13).
All Jews are part of the Jewish
nation. But it is the Jews living in Israel who are authorized to
represent the Jewish nation as a whole.
Rabbi Menachem Shrader, Efrat
TORAH THOUGHTS as contributed by
Aloh Naaleh members for publication in the Orthodox Union's 'Torah
Insights', a weekly Torah publication on Parshat Ha'Shavuah
[6] Torah Tidbits this 'n that
There was an inaccurate statement in last week's TT about whether a
man can eat of Korban Pesach if he has a son who is uncircumcised
because of health reasons. We wrote that he cannot eat KP. Not
exactly a correct statement. The issue is complicated and there are
different opinions. Full clarification (if there can be such a
thing) will be presented in next week's TT, IY"H. But for now, know
at least that the issue is more complicated than indicated in last
week's TT.
A little bit now. Most opinions hold that a man who is himself
uncircumcised, for whatever reason, may not bring or eat Korban
Pesach. He is an AREIL (uncircumcised person) and the Torah forbids
an AREIL from eating KP. There is an opinion (more details next
week), that if he cannot be circumcised because of a
life-threatening health situation, then he is not an AREIL and CAN
eat KP.
As far as his uncircumcised son preventing him from eating KP, it
seems that some opinions hold that if the son cannot be circumcised
for health reasons, then the father does not have the obligation to
circumcise his son, and he may eat KP. Only if the obligation exists
and the father has not fulfilled his obligation, is the father
banned from eating KP. But not everyone agrees here either. As
mentioned earlier, more details next week, IY"H.
Ed. addition: As far as "the fast of the firstborns" on Erev Pesach,
none of the exemptions to Pidyon HaBen listed in the second
paragraph of the answer, remove the Erev Pesach rules for a B'chor.
For example, a firstborn after a miscarriage does not get a Pidyon,
but is obligated by custom to fast on Erev Pesach, or get out of the
obligation in the standard way it is done throughout the Jewish
world.
Just wanted to share this item with TT readers: Last Shabbat,
Parshat HaChodesh, there were two smachot at the Center - an Auf Ruf
and a Sheva Brachot Shabbat. As each family wanted to daven with
their own minyan, we had davening in the Wolinetz Family Shul and in
the Levmore Conference Center. And that also meant that all four of
our Sifrei Torah (the latest just acquired the week before) were in
use. It is nice to have Sifrei Torah, but it is nicer and special to
use them.
[7] Birkat HaIlanot
The following bracha is said only once a year, during the month of
Nissan, on fruit trees in blossom.
It is not said on flowering trees that do not bear fruit.
It is not said on fruit trees that already have fruit.
Only on fruit trees when they are displaying the flower blossoms
that precede their fruit.
It is preferable to say the bracha on at least two trees.
The bracha should be said with a sense of awe, appreciation,
admiration, and joy of HaShem and the world He created for us. We
specifically acknowledge Him in the presence of fruit trees which
delight our senses with their floral displays, even before they
provide us with their tasty fruit. We realize that this is an
extra-special gift from G-d to us.
TREES by Joyce Kilmer
I think that I shall never seeA poem as lovely as a tree.
A tree whose hungry mouth is prestAgainst the earth's sweet flowing
breast;
A tree that looks to God all day,And lifts her leafy arms to pray;
A tree that may in summer wearA nest of robins in her hair;
Upon whose bosom snow has lain;Who intimately lives with rain.
Poems are made by fools like me,But only God can make a tree.
[8] Divrei Menachem
Vayikra means, "And He called." It is a fitting opening expression
for our parsha and for the third book of the Torah. For although it
refers to a summons to Moshe, it seems to beckon each and every one
of us. Moreover, G-d calls Moshe to teach Bnei Yisrael one of the
most pivotal lessons of the Torah - how an individual might draw
closer to Hashem, how one might answer that call.
For now that G-d's Shechina descended on the Sanctuary, it was as if
each individual could be embraced by that very Presence. For now the
Torah will tell us how a man - "Adam" - should sacrifice before G-d.
Adam represents the first human being whose essence was both
material and spiritual. So, when bringing a sacrifice, an individual
could return to that pristine state and become immersed in G-d's
fostering mantle.
The Hebrew word for sacrifice, Korban, implies coming near. Thus,
the offering is the means by which we approach G-d and elevate
ourselves. The verse introducing this concept begins by referring to
an offering to Hashem and concludes with the term, "your offering" (Vayikra
1:2). This indicates that at the outset the offering must be a true
and sincere reflection of the individual's desire to draw closer to
G-d. Otherwise it is indeed merely "your offering." (Tanya)
Of all the sacrifices, the Shelamim or peace offering brought
voluntarily best reflects that pure motive. Its very name invokes
harmony. Stemming from one's inner self, it is not surprising that,
in the words of the Sh'lah, it unites the upper and lower worlds.
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.
Lishkat Osei Chavitin (more on
Griddle-Cakes)
Every day the Kohein Gadol offered Chavitin, unleavened loaves, on
the Mizbei'ach. The Biblical source for this meal offering, the
Minchat Chavitin, is found in Vayikra 6:12-16. Like most other
Menachot, the generic term for meal offerings, the Minchat Chavitin
of the Kohein Gadol was prepared from Solet, the finest wheat flour
(Menachot 4:5), mixed with pure olive oil and accompanied by Levona,
frankincense. The Chavitin were baked in the Lishkat Osei Chavitin
(Chamber of Griddle-Cake Makers) which was located in the Ezrat
Yisrael to the south of Sha'ar Nicanor (TT 611). Early every
morning, including Shabbat, the Kohanim began preparing the Minchat
Chavitin so they would ready when the morning Tamid was offered. The
Kohanim first poured the Solet into a Mikdash measuring bowl. This
act of placing the flour in a Mikdash vessel sanctified it and
permitting it to be utilized for an offering in the Mikdash (Hakdasha).
After the Solet was removed from the measuring bowl, it was divided
into two portions (Menachot 4:5). One half of the Solet was used for
the Chavitin that would accompany the morning Tamid and the other
half of the flour was reserved for the Chavitin that would accompany
the afternoon Tamid. (Here, as in so many aspects of Avoda, the
Sages are at variance as how the sources in the Written Torah and
the Oral Torah are to be under- stood; at times we can only
conjecture as to what the exact procedure was.)
The Solet was then poured into an
another Mikdash vessel (Matan Solet) and kneaded with lukewarm water
(Lisha). This was one of the unusual features of the Minchat
Chavitin of the Kohein Gadol as well as the Minchat Chinuch, the
Menachot offering which inaugurated the Mikdash career of the novice
Kohein Hedyot, the "common Kohein". Other Menachot required oil to
be poured in the pan before the addition of flour (Matan Shemen) and
then oil was added a second time and mixed with the flour and oil
already in the pan. This was not the case with the Minchat Chavitin
and the Minchat Chinuch. Oil was only added once to the dry flour
which was then mixed thoroughly (B'lila). In the preparation of
other Menachot, oil was poured on the mixture yet a third time after
B'lila; this act was called Yetzika. However there was no Yetzika in
the preparation of the Chavitin or the Minchat Chinuch. Since the
Chavitin were unleavened loaves (Vayikra 6:9), actually a thick kind
of Matza, the Kohanim had to be extremely careful that the dough did
not begin to ferment and become Chameitz (Ma'asei Hakorbanot 12:21).
The preparation of the Chavitin required one quarter of a Hin (a
little more than a liter) of olive oil (Menachot 88b). The Kohanim
then poured boiling water on the mixed flour and oil (Chalita).
Commentaries vary as to the order and the exact procedure of Chalita.
Rambam differentiates between the process of adding the dough to
boiling water and adding boiling water to the dough. The first is
called Me'isa and only the second process is called Chalita (Note
the Rambam's commentary on Mishna Challa 1:6). The Kohanim then
divided the resulting mixture into twelve loaves (Aricha) and placed
them directly on the floor of the metal oven located in the Lishkat
Osei Chavitin to bake. The Chavitin were not fully baked and no
container or cooking utensil was used (Zevachim 95b, Ma'asei
Hakorbanot 13:3, Note Tif’eret Yisrael in his Chomer Bakodesh
2:42.). After baking (Afiya), the loaves were removed from the oven
and placed in a pan over an open fire and fried in oil (Tigun).
There is a dispute between the Amora'im (Talmudic Sages) R. Chiya
bar Abba and R. Assi. Quoting earlier sources, R. Chiya bar Abba
maintains that the baking preceeded the frying and R. Assi posits
the opposite view. Rambam ruled that baking indeed preceeded frying
but noted that the baking should be minimal - only sufficient to
insure that the oily dough which had just been mixed with boiling
water would be solid enough not to splatter into the fire. Rashi
contends that the Chavitin were baked again after frying (Menachot
50b).
Interestingly, Rambam postulates
that when the preparation of the 12 Chavitin were completed, each
loaf then was divided into two, making a total of 24 loaves. Half of
the twenty-four loaves would accompany the morning Tamid and the
other half would be offered together with the afternoon Tamid (Ma'asei
Hakorbanot 13:4). Ra'avad a critical commentary on Rambam (ibid.),
indignantly declares, "This is impossible! We have not heard of this
nor is there a source (lit. "root") for this (ruling) anywhere." The
Ra'avad contends that half of the divided flour (Menachot 4:5) was
used to prepare six Chavitin that accompanyed the morning Tamid and
the other half of the flour was reserved for the six Chavitin which
would accompany the afternoon Tamid. Each of the 12 Chavitin was
folded over twice but not broken (Petita). The Gemara asks, "Does
not the Mishna teach us that the Chavitin were not folded? Rabbah
said that they were not folded into four like other Menachot; they
were folded only twice." Neither the Chavitin of the Kohein Gadol
nor the Minchat Chinuch of novice Kohanim Hediyotot, were broken
into pieces like other Menachot (Menachot 75b). Granules of
frankincense were then placed on the side of the twice-folded
Chavitin (Matan Levona) (Menachot 108b). One of the four "lotteries"
that the Kohanim held daily in the Beit Hamikdash was to determine
who would participate in offering the Tamid and bring the Netachim,
the dismembered parts of the sacrificial animal, to the Mizbei'ach.
One of the Kohanim also chosen in the lottery conveyed the Chavitin
of the Kohein Gadol to the top of the Mizbei'ach (Yoma 2:3). Similar
to other Menachot, the Chavitin of the Kohein Gadol required Hagasha,
which meant that the Kohein first carried the vessel containing the
Chavitin to the southwest corner of the Mizbei'ach, and touched the
Mizbei'ach with the vessel. After Hagasha, the designated Kohein
carried the Chavitin up the ramp to the top of the Mizbei'ach at the
same time that other Kohanim were carrying the Netachim. The Minchat
Chavitin, as did all other Menachot as well as animal and bird
Korbanot, required salting (Melicha). A pile of salt was always
positioned at the southwest corner of the top of the Altar so that
Menachot (and bird offerings) could be salted. (Animal sacrifices
were salted from another pile of salt located on the west side of
the ramp leading up to the top of the Mizbei'ach (Tamid 4:3). After
the Kohanim cast the Netachim of the Tamid into the sacrificial fire
located on the southeast corner of the Mizbei'ach, they consigned
the Minchat Chavitin to the flames (Haktara). Even though the
Minchat Chavitin was a personal offering of the Kohein Gadol, he was
not required to participate in its preparation or even be present
when it was offered.
Catriel is in the process of
writing a book: The Temple of Jerusalem, A Pilgrims Prospective; A
Guided Tour through the Temple and the Divine Service
Towards Better Davening and Torah Reading
Column #111. 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.
In last week's column, we were reviewing the NIKUD (vowelizing) of
HEI HAYEDI'A, the HEI prefixed to a word that acts the same as the
definitive article - THE.
The usual situation for this HEI is a PATACH under it and a DAGESH
CHAZAK in the first letter of the word it is prefixing. Book, the
book - SEFER and HASEFER. Notice not only the PATACH under the HEI,
but the DAGESH CHAZAK in the SAMACH, as well. PATACH is a minor
vowel and a letter with a PATACH usually shares a syllable with
another letter with a SH'VA NACH or a letter with a DAGESH CHAZAK
which sort of doubles the letter and closes off the previous
syllable. In HaSefer, the syllables are technically HAS (which
rhymes with Hebrew word for tax, MAS), SEI, and FER. There aren't
really two SAMACHs, but the DAGESH CHAZAK allows the SAMACH to be
shared by two syllables. Because there aren't two SAMACHs, the one
that closes the first syllable and the one that is the second
syllable blend into a stronger SAMACH sound.
When the first letter of the word
already has a DAGESH, it is a DAGESH KAL in one of the six letters
that get a DAGESH KAL. That DAGESH becomes CHAZAK and behaves as
above.
There are five letters that do
not take a DAGESH (CHAZAK), even when offered (so to speak). ALEF,
HEI, CHET, AYIN, REISH. ALEF and REISH are the easiest, because
their "behavior" is consistent. Because they do not accept a DAGESH,
the PATACH under the HEI becomes a KAMATZ GADOL, which is a major
vowel. Major vowels usually do stand on their own in a syllable.
B'REISHIT BARA... HASHAMAYIM...
HA'ARETZ. HA'SHAMAYIM is the "normal" situation; the HEI keeps its
minor vowel PATACH, because the SHIN took a DAGESH and can close off
the syllable HASH. But in .HA'ARETZ, the ALEF won't help close the
firstsyllable, so to speak, the HEI with a PATACH isn't "strong"
enough to stand on its own, so the vowel under the HEI becomes a
KAMATZ, which is strong enough to stand on its own.
In this week's sedra, we have ET
HA'ROSH V'ET HA'PADER - The REISH won't take a DAGESH so the vowel
under the HEI becomes a KAMATZ. The PEI's DAGESH KAL became a DAGESH
CHAZAK and will close the first syllable HAP, so the PATACH under
the HEI stays.
AYIN will usually behave like the
ALEF and REISH, unless the AYIN has a KAMATZ under it and it (the
AYIN with the KAMATZ) does not have the word's accent. (I know, it
sounds confusing; just reread the sentence a few times). The city -
HA'IR - the HEI's vowel is a KAMATZ (just like ALEF and REISH
words), because the AYIN does not have a KAMATZ. HA'AM, the nation,
also has a KAMATZ under the HEI, because the AYIN with the KAMATZ is
accented - ha-AM.
But if the AYIN has a KAMATZ and is unaccented - smoke, ASHAN
(accent on the SHAN), then the HEI HAYEDI'AA loses its PATACH and
becomes a SEGOL (another minor vowel, by the way). The smoke is
HE'ASHAN. Future, ATID, the future -HE'ATID.
Again, an unaccented AYIN with a
KAMATZ, the HEI gets a SEGOL. All other AYINs (any other vowel, or
even a KAMATZ if it is accented), behave like ALEF and REISH and
switch the HEI's vowel to KAMATZ.
Words that begin with HEI also do
different things to the HEI prefixed to them. HEI with a KAMATZ and
the accent of the word, the HEI that precedes it gets a KAMATZ (just
like the ALEF, REISH, and most AYINs). Mountain, the mountain. HAR,
HA'HAR
If the HEI with a KAMATZ does not
have the accent of the word, then the HEI HAYEDI'A gets a SEGOL (as
does the AYIN in a similar situation). HEI/KAMATZ, DALET/KAMATZ,
REISH - ha-DAR. HEI before the word gets a SEGOL as in HAHOF
V'HE'HADAR L'CHAI OLAMIM
All (almost all) other HEI words,
the PATACH stays under the HEI HAYEDI'A, even though the HEI won't
take a DAGESH. HA'HU, HA'HOLECH, HA'HI etc. HA'HOD - see previous
paragraph. One exception - HA'HEIM.
CHET with a KAMATZ or
CHATAF-KAMATZ (accented or not), the HEI HAYEDI'A gets a SEGOL.
HE'CHACHAM, HE'CHADASHIM. CHET with anything else, the HEI keeps its
PATACH. HACHODESH, HACHUT.
Next we come to two letters that
can take a DAGESH, with a prefixed HEI HAYEDI'A, and sometimes do,
but sometimes they don't.
If a word begins with a YUD with
a SH'VA under it, then the YUD will (usually) not get a DAGESH when
a HEI is prefixed. YUD with other vowels "behave normally". HAYELED,
HAYAD, HAYOVEL. But HA'Y'RIAH - no DAGESH in the YUD. HA'Y'SHUA. No
DAGESH. Exception to the exception - HA'Y'HUDI, has a DAGESH in the
YUD.
We'll leave the MEM situation for
next week (or the issue after - IY"H.)
Parsha Pix
Pelephone represents G-d calling to Moshe (after the Cloud lifted,
Moshe had K'LITA).
Cow, goat, sheep, and dove are all represented.
As is the Mizbei'ach for the Korbanot
Salt shaker is for salting all korbanot
Hand with pinky sticking up and thumb pointing out is the Kohen's
K'MITZA.
In his palm, within the curl of the three middle fingers is the
quantity of the Mincha dough that was burned on the Mizbei'ach, and
the amount of L'VONA that was added to the Mincha.
Kidney is referred to several times in the sedra.
Flour and oil are the main ingredients of Minachot and the frying
pan and oven are two methods of preparing the Mincha.
Upper right is branch of the Boswellia Thurifera tree, from whose
resin comes L'VONA.
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on
the calendar). They are found in the hard-copy of TT scattered
throughout, usually at the bottom of different columns. In the
electronic versions of TT, they are found all together at the end of
the ParshaPix-TTriddles section. Some TTriddles are
alsopresentedforcall-insolutiononTorahTidbitsAudio(Arutz-7,Thursdaynight).Thebest
solution set submitted each week (there isn't always a best) wins a
double prize a CD from Noam Productions and/or a gift (game, puzzle,
book, etc.) from Big Deal
Last issue’s (Vayaqhel-P’kudei - HaCh) TTriddles:
[1] First Greek letter in Aramaic to Hebrew to Roman numeral
[2] 6-hook score: 15-12, what?
[3] Two ways of looking at it: 3335 • 4433 • 4454 or 344 • 344 • 335
• 534
[4] Approx. 96,288,061.50NIS as of Wednesday, March 17th
[5] plus a cluster of pictures from the Parsha Pix
[6] and the graphic with the 6, a 2 and plus sign
And the envelope, please...
[1] EB traced this one perfectly. First Greek letter is alpha. ALFA
is the Aramaic translation of the Hebrew ELEF, 1000. In Roman
numerals, that’s M - the solution to this TTriddle.
[2] I often layn at Mincha Gedola on Shabbat in my shul. While
preparing the reading for the “preview” of Vayaqhel, I noticed that
the list of materials collected for the Mishkan was almost the same
as the list in Parshat T’ruma, differing only in an occasional VAV
HACHIBUR, the conjunctive VAV. That’s the meaning of 6 (which is the
numeric value of VAV) and hook (which is VAV in Hebrew). These are
the materials to be collected (note the word AND, which indicates a
VAV): Gold and silver and copper. And blue-dyed wool and purple-dyed
wool and crimson-dyed wool and linen and goats hair. And sheep skins
dyed red and Tachash skins and acacia wood. Identical until this
point. From here, the extra VAVs in Vayaqhel are represented by the
extra ANDs in parentheses. (And) Oil for lighting (the Menora),
(and) spices for the anointing oil and the incense. (And) Shoham
stones and gemstones for the Eifod and for the Choshen. The final
score is 16-13, Vayaqhel over T’ruma. The 15-12 score of the
TTriddle neglected to count the VAV of V’LACHOSHEN, which would have
been okay not to count, but then neither should the VAV of
V’LIKTORET HASAMIM been counted, which they were. Either 14-11 or
16-13 would have been better than 15-12, so this was a sloppy
TTriddle. Nonethe- less, EB’s daughters did justice by the TTriddle
by going in a different direction, of which there were two possible
paths to take. 6 is not only VAV, but SHEISH, which also means
linen, which is mentioned quite often in the sedras. Hook means VAV
and VAV as hook is also mentioned often, in the plural form and
connecting form. Neither got to the right “scores”, but then they
weren’t “right” either.
[3] So far, two solvers have not only solved this one, but both (EB
and RHM) have corrected the careless interchange of the last two
digits in the last number. There are two ways to look at the stones
of the CHOSHEN: Three stones each in four rows or four stones in
each of three columns. Actually, there are opinions that the stones
were arranged in four columns of three stones each (which can also
be seen as three rows of four stones each). Which- ever. Following
the names of the stones mentioned in the p’sukim and counting the
number of letters in each name, we get the three- and four-digit
numbers of the TTriddle.
[4] P’kudei has the totals for gold, silver, and copper in the
collection for the Mishkan. The figure in NIS is the value of the
gold only, based on the price of gold on Wednesday, March 17th
($406.50 per ounce), a shekel rate of 4.5NIS per dollar, and most
importantly, it is based on Rav Aryeh Kaplan’s figure for the amount
of gold in pounds, rather than KIKAR and SHEKEL. It further assumes
that the pounds referred to in the footnote in the Living Torah are
Troy rather than Avoirdupois. Troy pounds have only 12 ounces, but
the ounces are larger than the Av. ones. Anyway, this was another
TTriddle that was able to be “figured out” without being figured
out, since TTriddles solvers would instinctively know that it had to
do with the amounts of the precious metals from P’kudei.
[5] In last week’s ParshaPix explanations from page 45 (which would
have been page 51 if pages were numbered sequentially, without
exception or deviation), it said: “The set of pictures in the
upper-right are a little hard to make out. There is a photo of a
popular, wonderful, fantastic shiur-giver at the Center, a picture
of the Lone Ranger and his trusty steed. And a graphic of a British
bobby. What they are supposed to mean is for you to work out.”
The shiur-giver is none other than HaRav Sholom Gold, dean of the
Avram Silver (which could have been for the second metal) Jerusalem
College for Adults of the Seymour J. Abrams • Orthodox Union •
Jeusalem Wolrd Center (which some of you probably still think of and
even refer to as the OU Israel Center). So Rabbi Gold is for ZAHAV.
L’havdil, the Lone Ranger’s trusty steed was Silver. (His faithful
Indian - or should we say, Native American - companion was Tonto,
whose horse was Scout.) KESEF. And a policeman, expecially a British
policeman, is called a copper, or cop for short. NECHOSHET. Hence,
the trio of pictures represents the three metals used in the
construction of the Mishkan.
[6] On page 36, there was a large number 6 with a 2+ inside it. Once
in each of the two sedras of last week, the words TOLAAT HASHANI is
followed by UVASHEISH, referring to red-dyed wool and linen. If you
take the SHANI as SH’NEI and add the U (SHURUK, VAV with the dot in
it from UVASHEISH), you get 2 and, or 2+, followed by BASHEISH, in
the 6. Something like that. EB had a slight variation, which was
also good. In fact, so far (as of Sunday 3:00pm), his is the winning
solution set. We’ll see.
This week's TTriddles:
[1] Never on Shabbat Chanuka, but this Shabbat YES
[2] Mentioned four times in Bamidbar (book), he is numerically
connected to Vayikra (sedra)
[3] What shape is Aramaic taking?
[4] Confused buffalo translates to something smaller
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OU Israel Center provides you with the highest quality
informal Jewish programming.
Every week from Nahariya and Tzfat in the north to Sderot and Kiryat
Gat in the south, over three thousand youngsters participate in the
OU Israel Center's youth programs. The NCSY-style Makom BaLev, the
Zula for teenagers at risk and NESTO for English-speaking teen Olim
are three facets of our Youth program. There is more.Please take a
couple of minutes to read about our Youth programs in more detail,
in the enclosed ad journal form.
Day in and day out the OU Israel Center is here for you; now we turn
to you to be there for us.
On May 18th we will celebrate together at the OU Israel Center's
first annual Dinner. We will have the pleasure of honoring Mr. Marc
Belzberg, Rabbi Aharon Adler, and Rabbi Stewart & Susie Weiss, each
of whom has contributed so much to the Israel Center and Torah
education. The dinner and its journal is the opportunity
for you to express you appreciation and show your support to
the Israel Center. The proceeds of the dinner and journal are
earmarked for the Center's youth programs.
Just think! Your donation means that another teenage oleh from
Kharkov will find a warm welcome in our Beit Kharkov, your
contribution will assist Makom BaLev to bring another group of
Israeli kids closer to yiddishkeit. With your assistance, young
religious high school students will be able to reach out to their
non-religious peers with Torah and Mitzvot.
And with your help, the Zula will save another boy or girl from life
on the streets.
Please fill out the enclosed form, reserve places for the dinner
and/or place an ad in the dinner journal. We thank you in advance
for your generosity and look forward to seeing you at the Israel
Center and at the Dinner. (or call 5667787 x 203 for more info..)
Sincerely, Rabbi Emanuel Quint, Dinner Chairman; Stuart Hershkowitz,
Journal Chairman
Musical entertainment by Chaim Dovid, Couvert: $125 p.p.
NCSY’S CAMP DROR is back for another great summer! ...on the grounds
of Keshet in the Golan - Wed. July 7 - Mon. July 19, For Boys and
Girls, entering7th-10th grade in the fall: Separate activities •
same campus, Registration has begun: Sports • Drama • Debating,
Hiking • Swimming, Daily theme-based learning, Color War • Kumsitz
(bonfires), Shabbatot in the spirit of NCSY, Special evening
activities, Talks by well known personalities, Small groups with
individual attention to all participants, Security arrangements as
per Chevra L’Haganat HaTeva, Ask about our early bird special for
early registration till April 30 - For more information call
Ahuva(02) 566-7787 ext. 242
We're looking for counselors/ madrichim, Camp is July 7-19,
Counselors training seminar, July 4-6, Requirements: Ben/Bat Torah •
Age 18 and above, Mother-tongue level Hebrew & English, Good kesher
with kids and teens, Helpful if you are experienced in one or more
of the following: musical instrument, arts & crafts, dance, drama,
For more information please call Ahuva at (02) 566-7787 ext. 242
NESTO Native English-Speaking Teen Olim
Pre-Pesach Tiyul
2-day trip to the Golan. Mon. & Tue. March 29-30, This week: hikes,
attractions, laughs, food, talks, horseback riding and lots of fun
with friends & madrichim - You do not want to miss this! 120NIS (160
non-members), Membership:100NIS - We will be giving out the NESTO
sweatshirts, so whoever is interested in getting one please bring
40NIS (members), Limited space on the bus, Call me (Tanya)
at065-522-443 or at the Center (02) 566-7787 ext. 247
Can’t wait to see you all there Shabbat Shalom
The Israel Center's Youth Program for Anglo-Israelis • tel. 566-7787
ext. 244 • fax: 561-7432 • Chaim Pelzner, Director • Yehoshua
Bonchek, Coordinator • Tanya Glassman, Bat Sherut • Partially funded
by the Jewish Agency for Israel: If you know an English-speaking
teenager who doesn't know about NESTO,
either tell them about us or tell us about
them.
Sundry
Your support for the Malki Foundation / Keren Malki helps us enable
quality home-care for seriously disabled children in Israel. • Ph.
058 853317 • www.kerenmalki.org
In loving memory of Malka Chana Roth HY"D murdered in the Sbarro
bombing, 9 Aug. ‘01, Donations are tax-deductible.Please check our
website or call for details.
TIYULIM & SHABBATONIM
THE TRAVEL DESK for making reservations and receiving info of Israel
Center tiyulim. And, to help you - whether you live in Israel or are
visiting - plan private tiyulim and make in-Israel travel
arrangements. We will be happy to assist you from 9:00am-1:00pm on
Sundays to Thursdays. Call Batya at the Travel Desk of
theIsraelCenter,566-7787ext.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
bypressing2rightawayandleavingyourmessage 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. 18NIS will get you a delicious sandwich (specify your
preference), a refreshing drink (specify regular or diet) and
a dessert.
Your box
will be ready for you when you board the
bus.
CANCELLATION POLICIES Please note: We reserve the right to charge a
cancellation fee in case of last-minute cancellations. (Please speak
to Batya at the Travel Desk when making reservations.) Also... Price
of tiyul is based on a minimum number of participants.
Students from Abroad Are your parents planning on visiting you some
time this year? If so, you want to speak to us! (566-7787 ext. 249).
We have many attractive deals for them... and you. Let us turn an
ordinary “been there, did it” visit into an unforgettable, special
one!
KASHRUT POLICY Food for Israel Center In-House programs is
supervised by <-in-Israel - Mehadrin. Israel Center sponsored trips
and programs are under Mehadrin Hashgacha. Hotels, restaurants, and
tiyulim advertised by the Travel Desk or by outside parties are not
necessarily Mehadrin and are not endorsed by the OU or
theIsraelCenter.
Please note: We cannot return phone calls from overseas, but rather
people should fax 972-2-5660156 for the Attention of Batya or email
to tiyul@israelcenter.co.il
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.
Israel Center Tiyulim are partially subsidized by the Jewish Agency
for Israel
Israel Center In-House Shabbaton • Shabbat HaGadol Shabbat Parshat
Tzav, April 2-3, Shiurim byRabbi Chaim Eisen,Shabbat HaGadol Drasha
byRabbi Chanoch Yeres, Mini-shiurim, Hagada Highlights, Tidbits, etc
by Phil,BOOKED SOLID, (02) 566-7787 ext. 204 - We are looking for
sleep-only accommodations in the neighborhood, Please call us
Thursday, April 8th • Chol HaMoed Pesach: Traveling the Binyamin
Route (not recommended for those who have trouble walking): Leaving:
10:00am, returning 6:00pm, Ein Prat a natural water reserve, the
home of Yirmiyahu Hanavi • Hiking the beautiful nature reserve,
while admiring the gorgeous scenery • Creative workshop for
childrenand a relaxing atmosphere for adults
Psagot Just in case you did not drink enough wine at the Seder, be
one of the first groups to visit the new/ancient winery, Beit EL -
Visit the renovated observation tower and children's petting zoo,
Bring your own lunch, If you register by 2:00pm on Thursday,March
25th:Adult Members 80NIS • Children (to age 12) 70NISNon-members:
add 10NIS per person,After that time, add an additional 10NIS per
person
Thursday, April 15th (After Pesach) Leaving Israel Center at 8:00am
• Returning approx. 6:30pm: The Israeli Southwest with Hughie Auman,
Theme: "From Holocaust to Redemption": Among the places we hope to
visit are: Yad MordechaiAd Halom Memorial • Beit Eidut of Nir
Galimthe Olive Oil Visitor's Center • Benei DaromLearn about a 400
year old Special Sefer Torah • and more..., Bring your own lunch,
drinks can be purchasedor order a boxed lunch from Chaim at the
Israel Center, ext. 257
Sign up by Thursday March 25th: 135NIS (150 non-members) after that
date, add 10nis per person, Contact Batya at the number below or
tiyul@israelcenter.co.il
Warning: Shavuot with the Young Israel and Israel Center fills up
very quickly. Register soon or risk being closed out.
4 days 3 nights • MON-THU May 24-27 Tikun Leil Shavuot • Simchat Yom
Tov at the Kinar Classic, Scholar-in-Residence: Rabbi Emanuel Quint
Mehadrin cuisine • Rich & varied Yom Tov menu • Lunch en
routeTuesday morning tiyul • Separate swimming & health club,
1400NIS p.p. F/B (dbl. occ.) - single supp. 700NIS, Non-members add
50NIS p.p., Round-trip transportation from/to 22 Pinsker, Call
Yisrael Hatzair to reserve: (02) 623-1361
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.
Sheraton-Plaza, Jerusalem, valid April 2-3
SHABBAT HaGadol, 1140NIS per couple, F/B
Havat HaBaron, Zichron, valid March 31
Midweek: 350NIS per couple, B/B
Shizen Spa, Herzliya, valid thru March 31
MIDWEEK: 880NIS per couple per night, B/B
includes one free treatment per guest
Herod's Palace, Eilat, valid March 28 - April 1
Two-night MIDWEEK package: 1420NIS per couple, B/B
Kinar Classic, valid thru March 31
MIDWEEK: 625NIS per couple per night, H/B
Neptune, Eilat, valid thru March 31
MIDWEEK: 340NIS per couple per night, B/B
Crowne Plaza. Jerusalem, valid thru March 31
MIDWEEK: 460NIS per couple per night, B/B
Novotel Thalassa, Dead Sea, valid thru March 31
MIDWEEK: 540NIS per couple per night, H/B
Renaissance, Tel Aviv, valid thru March 31
MIDWEEK: 535NIS per couple per night, B/B
includes entrance to indoor pool and Health Club
Eden Inn, Zichron Glatt-Mehadrin, valid April 2-3
SHABBAT HAGADOL, 745NIS per couple, F/B
Neve Ativ, Hermon, valid thru March 30
MIDWEEK: 390NIS per couple, B/B
PESACH SPECIALS
Sheraton-Plaza, Jerusalem, valid April 6-13
970NIS per couple per night, B/B
Inbal, Jerusalem, valid April 7-12
PESACH, 4-night minimum: 1565NIS per couple per night, H/B
Royal Hotel, Dead Sea, valid April 8-12
PESACH, 4-night package: 7650NIS per couple, H/B
Havat HaBaron, Zichron, valid April 8-12
4-night package: 3810NIS per couple, H/B
Renaissance, Tel Aviv, valid April 7-13
2-night minimum: 685NIS per couple per night, B/B
Jerusalem Gold, valid April 5-12
7-night package: 6560NIS per couple, H/B
Eden Inn, Zichron, valid April 5-12
7-night package: 6850NIS per couple, F/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) •
F/B (3 meals a day)
Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI, Motza"Sh
nights (some, not all hotels)
The Back Page of TT612
The Avrom Silver Jerusalem College for Adults is the educational
component of the Seymour J. Abrams • Orthodox Union • Jerusalem
World Center and incorporates classes & lecturesof the OU Israel
Center's Project Yedid, JCA, and the Jewish Values Education
Institute.
"Regular" classes & lectures - 20NIS members, 25NIS non- members.
Life members, 5NIS (except for programs of/with other
organizations). No one will be turned away for inability to pay.
Membership 250NIS couple, 180NIS single. Programs of the Center are
partially funded by the Jewish Agency for Israel.
Schedule for Erev Shabbat to Erev Shabbat (Fri-Fri), 4-11 Nisan
(March 26 - April 2)
Friday
9:00am: In-Depth Pirkei Avot with Rabbi Chaim Eisen
Shabbat DAY
Shabbat Afternoon Shiur, 4:00pm: Mincha at 5:00pm, minyan
permitting, Yaacov Peterseil on Sacrifices & the Angel of Death
Motza”Sh
Motza'ei Shabbat, March 27, 8:30pm: Towards Active Seder
Participation, However young or old you are, male or female, you
should not just be a listener at the Seder table. Arm yourself with
Hagada thoughts and comments that you can share with those at your
Seder table with Phil Chernofsky
Please note: The Neshei Library will be closed from now thru Pesach
and will reopen IY"Hon Sunday, April 18th
SUNday thru Thursday in the Ganchrow Beis Medrash (first floor)
The Beis Medrash Shiurim of Rabbis Zitter, Gorelick, Halpern, and
Ruvel are on Nisan recess and will resume some time after Pesach,
IY"H. Watch Torah Tidbits for details
1:20pm Mincha (this time stays the same throughout the year)
SUNday
9:30am: (women) Pesach: We're COUNTING on you! with Golda Warhaftig
10:30am (women) Let's Learn Hagada with Tonia Frohwein
1130am: (men & women) Parshat HaShavua with Shprintzee Herskovits
7:30pm: Issues in Jewish Thought as they emerges from the Torah with
the help of Ramban's Commentary - Now studying:The Early Generations
& Bnei HaElohim - Who are they? with Rabbi Chaim Eisen
Monday
9:15am: (men & women) Rabbi Aharon Adler: Pesach Q&A: "Oh, I've been
meaning to ask a question about..." If you've said or thought that
in the last couple of weeks, now's your chance: How can I kasher my
microwave? Can I eat non-kitniyot food cooked in the same pots as
kitniyot was cooked in? Can I use X-capsule medication on Pesach?
How thorough does my search for Chametz have to be? Can glasses be
kashered for Pesach? What's wrong with kitniyot anyway? Do I have to
cover my counter tops? Oatmeal soap? Do I need a new broom for
Pesach? Priority given to questions submitted in advance. Email to
tt@ou.org or call 566-7787 ext. 207
10:30am: Hagada Tidbits& Seder Review with Phil Chernofsky
Jewish History series: Resumes IY"H after Pesach (Apr. 19) with Dr.
Henry Goldblum
11:36am (women) A time to deal with the chametz in our hearts with
Aviva Nissim
SLIM FOR LIFE Group weight-loss program for women, No obligation for
the first session • Qualified nutritional advisor on hand, Mondays
from 11:35am (Elisheva999-6479)
Monday, March 29th, 12:30pm: Video and Lunch: Exploring Pesach
Themes in Talmudic Sources by Rabbi Aharon Adler
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
Women's Beit Midrash: Resumes IY"H April 19th & 21st
Pri Chadash Women's Writing Workshop: Mondays: 5:20-7:20pm Resumes
April 19th
Watch for announcements of resumption of this class: Mondays at
7:30pm (and Wednesdays at 9:00am): Parshat HaShavua with Dr. Avivah
Gottlieb Zornberg
8:30pm: AM SEGULA: “Curing the Jewish Heart” series, Lectures by Eli
Yosef
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, April 19, 7:30-9:30pm •
http://maskjerusalem.cjb.net • Also in Ramat Beit Shemesh: Call (02)
999-6686 or 999-6162
Monday, March 29th, 7:15pm: Self-cleaning for Pesach; Learn the Work
of Byron Katie, a simple method of self-inquiry that can change your
life. Workshop facilitated by Moshe Dann For more information:
www.thework.org
TUESday
The Israel Center and the Old City Free Loan Association, 14th year
• over 3000 loans granted Gemach - Free Loan Society to provide
interest-free loans for people in financial distress (living in the
Jerusalem area). Interviews at the Center on Tuesdays from
10:00-12:00 • Please bring ID
Yad Yaakov Center for Jewish Education classes at the Israel Center,
Tuesdays, 9:00-10:30am Call 054-690-330 for further information
Tuesday, March 30th, 9:00 & 10:00am
Special Pre-Pesach Shiurim by Rabbi Steven
Ettinger (The Teshuva of Pesach) and Rabbi Gideon Weitzman (Telling
the Story - Remembering the Story)
9:00am: The Dew and Geula with Dr. Hayim Abramson
9:55am: "continued from 9:00am
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:00am: shiur in Hebrew: on bringing down the higher forces by way
of Am Yisrael with Dr. Hayim Abramson
resumes April 27: 11:55am: Chabad insights into Parshat HaShavua and
the Actualia of Our Time (women only) with Raizel Zisk
Jewish Values Education Institute presents Wellsprings of
Creativity, Come & discover your own writing ability! Each of us is
a wellspring of thoughts, memories,
stories & poetry. Let your inner voice emerge...Each session 1˝
hours with Esther Sutton writer, counselor, facilitator, Tuesdays,
12:00-1:30pm • 20/25NIS
Tues., March 30th, 12:30pm, Telling the Tale - the Mitzva of Telling
by Rabbi David J. Derovan
MOVIEtIME Tue. March 30, 8:00pm (we'll start on time, Dude)
How'd you like to take a well-deserved break from your Pesach
cleaning, shopping, preparation? Join us
at the Center for an animated feature film suitable for the whole
family. Kids will enjoy it So will their parents and grandparents.
It is as heartwarming as it is humorous and entertaining. - FINDING
NEMO
WednESday
9:30am: Towards BetterSeder Participation with Dr. Joel Luber
Rabbi Gold and Rabbi Gordon will IY"H resumetheir shiurim on
Wednesday, April 14th, Rabbi Gordon will be giving two sessions
on"The Significance of Dreams" (April 14 & 21)
Resumes IY"H after Pesach: Hebrew-reading Ulpan, with Chani Abramson
Wednesday, March 31st 12:30pm, lunch and video: Eretz Yisrael in the
Hagada by Rabbi Sholom Gold
Women's Beit Midrash: Resumes IY"H April 19th & 21st, as does Women
in Tanach
7:30pm: (men & women) Jewish Philosophy: Rambam's Guide for the
Perplexed - Now studying:The Holy Days & Special Times with Rabbi
Chaim Eisen
8-10pm: Aliya Counseling with Miriam Bass
Wednesday, March 31, '049 Nissan 5764 • 8:00pm at the Israel Center:
Yeshiva University Israel Alumni cordially invites the public toa
shiur (in English) by Rabbi Dr. Aharon Lichtenstein, Rosh Kollel,
Gruss Institute of Yeshiva University in Israel , Rosh Yeshiva,
Yeshivat Har Etzion, "Bread upon which many things are answered"
ThurSday
10:30am: Shiur while you fold...Hagada Workshop 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
Thursday, April 1st, 20:00: Root & Branch Association (in
cooperation with the Israel Center)
YASHAM Recruitment Evening:Learn about the only Police 'Walk the
Beat' Volunteer Unit with Major Robert Mountwitten,Lieutenant
Bezalel Jacobowitz, Officer Reuven Kossover, Info: rb@rb.org.il •
NIS25 per person, members NIS20, students NIS10 (for any or all
lectures)
8:00pm • Legends from the Gemara with Reb Yosef Schreiber
Friday
Friday, April 2nd - Erev Shabbat HaGadol - 9:00am: Siyum & Special
Shiur, In-Depth Pirkei Avot with Rabbi Chaim Eisen
Motza'ei Shabbat HaGadol April 3rd, 8:30pm: Drasha by Rabbi Shlomo
Riskin: How does Simchat HaChag differ from Oneg Shabbat? How can
one maintain faith in times ofnational and personal crisis?
Reflections on the Hagada (The Drasha will take place at Yeshurun
Synagogue (not at the Israel Center))
UPCOMINGS at the Center
The Center will be closed onSunday, Monday, and Tuesday.
And then, onWednesday, Chol HaMoed...
10:00am Center will open
11:00am Shiur by Phil on S'fira, Tal,Chol HaMoed, Yom Tov...
12:15pm Timely video in library (title to be announced)
1:20pm Mincha
2:00pm Center will close
5:00pm Shiur for students, visitors,Olim, etc. (women only) by Mrs.
Shira Smiles (No charge for the above)
8:00pm The Geneva Initiative:What is PM Sharon doing? with David
Bedein andDr. Menachem Klein
Thursday, Chol HaMoed...
The Carlebach Marathon
7:45-10:45 Shacharit +Musical Hallel (No charge)
11:30-12:30 Reb' Shlomo's stories and songs for children (5NIS per
child + accompanying adult, 25NIS/family)
13:00-14:30 Reb' Shlomo's Songs and stories for Pesach and Hallel
15:00-16:30 Reb' Shlomo's Songs and stories for Shabbat
17:00-18:30 Reb' Shlomo's Songs and stories for Weddings
Children (under 12): 5NISStudents: 15NIS • Adults: 25NISEntire
Carlebach marathon: 60NIS
For more info. contactYehoshua Rubin 993-3153
Beginning, Tuesday, April 20th. Hebrew course on "How to Talk so
Kids will Listem" with Sherrie Miller, Call 5667787 x 261 to
register
The Sefirot in Action: Steps Towards Better Communication Skills,
4-part workshop beg. Tue. April 20 8:00-9:30pm: Facilitator: Batya
Yaniger, BSW, Spiritual Intelligence counseling, You will learn
to... Become a better listener, Communicate empathy, Articulate your
feelings
Save this date: Tuesday, May 18, '04 - Leil Yom Yerushalayim; OU
Israel Center Dinner, For more info. and to help out Call Chaim at
566 7787 x 203
Israel Center SceneMarch '04 • Nissan 5764 - A selection of recent
activities at the Israel Center
Upcoming Dinner in Honor of Israel Center's Youth Programs
Leil Yom Yerushalayim, May 18th '04Jerusalem Renaissance Hotel.
The First Annual Israel Center Dinner will benefit youth programs
throughout Israel.
Guest of honor is Marc Belzberg whose vision and personal
involvement gave these youth programs a start. He is a founder of
"One Family" for Victims of Terror and the Bereishit movement, and
continues to remain a loyal supporter of the Israel Center.
The Rabbinic leadership award will go to Rabbi Aaron Adler, Rosh
Yeshivat Bnei Akiva Ner Tamid in Hashmona'im, who also conducts
weekly shiurim at the Avrom Silver Jerusalem College for Adults at
the Seymour J. Abrams OU Israel Center in Jerusalem.
In addition, the Community Service Award is being given to Rabbi
Stewart and Susie Weiss for their outstanding devotion and
contribution in outreach to the community of Ra'anana and beyond, as
well as for their constructive involvement in the Israel Center's
activities over the years.
Dinner Chairman will be Senior Vice President of the Israel Center,
Rabbi Emanuel Quint; Journal Chairman is Stuart Hershkowitz of Bank
of Jerusalem.
Israel Center honored with new Sefer Torah
At a very moving and meaningful ceremony held recently at the Israel
Center, the Center was honored with the dedication of a Sefer Torah
presented by Linda Salzhauer and her children Eliana, Michael, Leora
and Perry, in memory of their husband and father, Yehoshua Hersh (Tzvika)
Salzhauer, z"l.
At the Hachnasat Torah, some of
the letters were written by mem- bers of the Center's Board,
including Yitzhak Fund, President, and Rabbi Emanuel Quint, Vice
President. Following the writing, friends and family, honored
guests, and Israel Center staff, participated in the joyful parade
around the building and the dancing that followed.
Tefilot were offered as the Torah
made its way back into the Center. Rabbi David Cohen, Director
General of the OU in Israel, addressed the packed gathering in "Ohel
Shmuel", the Wolinetz Family Shul, where the Sefer will now be
housed and used. He stressed the significance of that moment in time
when what was just a "collection" of letters on parchment becomes an
instrument of bringing Kedusha into this world.
In traditional Israel Center
style, no time was wasted and on the following morning various
friends and members of staff joined the family to read from the
Torah at the Kotel to initiate the holy scroll on its forthcoming
journey through its many readings ahead.
The Israel Center's Midrashia in the Golan
...grows from four to fourteen members in two months! Meir Schwartz,
Director of Kehilot Yisrael, the Israel Center's project for the
revival of dormant communities around Israel, reports that the newly
founded Israel Center sponsored Midrashia in Katzrin has become a
phenomenal success.
The Midrashia started as a result
of encounters set up in the various, largely secular communities
dotted around the Golan. These usually take place on Shabbat, but
also include regular weekly shiurim, Rosh Chodesh events, pre-
Chagim activities, and occasional tiyulim. The coordinator in the
Golan, Ilan Haroush, puts the success down to hard work and the
personal touch, which gradually brought these individuals back to
their roots and restored their emotional connections to a forgotten
tradition.
We, at the OU Israel Center, also
know that the participants' motivation for learning more about
Yiddishkeit stems from the quiet, unassuming but totally authentic
example served by Ilan. Ilan grew up in a cultured family, but as a
young man left his tradition and went to study filmmaking. He became
a Baal Teshuva several years ago, left his work, and joined a Kolel.
While studying, he began to get involved in Chesed projects. His
warm and inviting personality drew to him a growing number of
followers who today are sitting learning Torah.
The participants range in age
from 25-45. They all live on secular yishuvim in the area and arrive
after work to study from 4:00-8:00pm every evening. Mincha is
followed by shiur by Ilan, while rabbis from the area rotate in
giving the second discourse. These have included Rabbi Yehoshua
Hershkowitz, Rav of the local religious council, Rav Yossi Levi, Rav
of Katzrin, and Rav Yaakov Feigenbum, Director of the pre-army study
program in Keshet.
Makom Balev to host 1000 children at upcoming Ceremony
As Makom Balev chapters continue to expand throughout the country
and the number of children involved passes 3000, the occasion is
being marked by a Gala Ceremony at the Municipal Sports Center in
Bet Shemesh in the days leading up to Pesach. As some 1000 Makom
Balev participants wrap up their pre-Pesach programs, they will
converge on this town to let the world know that Makom Balev has
come of age.
At the Ceremony - to be attended
by Guest of Honor, Minister of Housing Effi Eitam - representatives
of the young people will put on a number of produc- tions including
a play and choral presentation. Prizes of excellence will be
presented to the Makom Balev members of the year and various
dignitaries will address the swelling crowd expected to be present
at this landmark event.
New Israel Center Board Members inducted...
At the recent General Meeting of the Hanhala of the OU Israel
Center, three new members were voted onto the Executive Board,
namely, Zvi Sand, Simcha Rock, and Moshe Kempinsky. Yitzhak Fund,
Board President, was gratified that new and younger members of the
Board are willing to participate in the critical work now being
conducted by the Center in a number of crucial fields.
Zvi Sand is a prominent
businessman whose professional interests are in the fields of real
estate and high-tech. He is active in several organizations and
supports a number of worthy causes in Israel. Simcha Rock, an
accountant by training, is CFO of the Rothschild Venture Capital
Fund, while Moshe Kempinsky, a former NCSY regional director and
current outreach activist, is proprietor of a well-known Judaica
store in the Old City of Jerusalem. All three new Board members live
in Har Nof.
Kiryat Gat Bat Mitzva Girls celebrate at the Israel Center
A group of 25 girls from Kiryat Gat arrived at the Center recently
together with parents and teachers, to celebrate their Bat Mitzva.
They are one of twelve groups around the country consisting of young
boys and girls in the Gesharim programs undergoing a three-month
preparatory Bar/Bat Mitzva course before entering Jewish adulthood.
These activities are held under the auspices of the Israel Center in
cooperation with the Jewish Agency's Allocations Unit.
During the ceremony, which topped
off a day of touring in the Old City, the young graduates sang
Hebrew songs and acted out a play replete with choreographed dance
and mime that depicted how our ancestral Jewish mothers overcame
adversity with faith. It was clear that much time and effort had
gone into providing the Bat Mitzva girls with a solid Torah basis
with which to appreciate and live their lives. Besides their
schoolteachers, much of the credit goes to the local Makom Balev
coordinator, Chaim Schmiller and the team of dedicated madrichot
who, over the months, bonded with the girls and served as their role
models.
Mayor of Zefat visits Israel Center
Zefat's leaders recently called on Rabbi David Cohen, Israel Center
CEO, and senior staff for top level meetings relating to status of
youth in Israel, in general, and the needs of Zefat's young people,
in particular. Mayor Yishai Maimon and his aides listened
attentively to the progress made with young people by the Israel
Center, and promised to double their efforts to accommodate the
burgeoning Makom Balev chapters in the City.
Jewish Values Education Institute Pre-Purim Program a sell-out.
Among the various Purim activities held in the Israel Center
recently, the four-day line up of shiurim topped them all. With no
less than 14 prominent teachers addressing every possible aspect of
the Purim story imaginable, it was not surprising that every class
was packed. Says Rabbi David Derovan, Director of the Institute: "We
truly brought light and happiness, joy and honor to both satisfied
students and their erudite teachers." And capitalizing on the
metaphor, Derovan added, "What is sometimes hidden ("Nistar") to the
public has now been revealed, namely, the hidden word of G-d that is
taught in the 'palace' that is the Israel Center…"
Profile: David Fund,Chairman of OU Kashrut in Israel
David Fund, Chairman of the OU Israel Kashrut Division lives in
Jerusalem with his wife Norma. Before he made Aliya in 1992, David
was a Senior Vice President of the Orthodox Union in America and
Vice Chairman of OU Kashrut. After his arrival in Israel, he was a
cofounder of the Israel Kashrut Office that is situated on the top
floor of the Israel Center.
ICS: How did you get involved
with kashrut in the first place?
DF: When I lived in America, I practiced law and got involved with
the enforcement of kashrut regulations when it was apparent that
many manufacturers usurped the OU kashrut symbol. I actually enjoyed
the work and continued to serve the Kashrut Department under no less
than four Union presidents!
ICS: What is the role of the OU Kashrut Department in Israel?
DF: Well, as the State of Israel grew and industry started to take
off, exports came more into focus. The local producers realized that
they would sell best through large chains that were, and still are,
strict about fraudulent statements about the products they
distribute. As the best-known kashrut agency in the field, it was
natural that the manufacturers would turn to the OU to achieve a
recognizable and validated kashrut symbol for their exported goods.
In cooperation with the Israeli Rabbinate, we opened up the office
in Israel to establish the correct procedures to give an OU
endorsement over and above the local hechsher given by law in
Israel.
ICS: Is there cooperation between the various Israeli bodies?
DF: Yes. Every time new Israeli Chief Rabbis are elected we dialogue
and discuss common issues. We continue to cooperate with the
Rabbinate and to update each other, to have good working
relationships with Israeli Kashrut organizations that seek us out,
and to gain satisfaction promoting Israeli products overseas. All
this could not have been achieved without the dedicated work of
Rabbi Mordechai Kuber, our field administrator and Rabbi Yossi
Tiernauer, who maintains contacts with our European sources.
The Board & staff of the OU Israel Centertake this opportunity to
wish all our friends a
Chag Kosher V'Sameach
The Handy Torah Tidbits Guide to Early Shabbat
It's that time of year again. This TT Pull-Out contains practical
information and detailed explanations about various aspects of
"taking Shabbat early".
In many communities, people "take
Shabbat early" during the summer months when nightfall is relatively
late and they would prefer to eat their Friday night meal at a more
civilized hour, and to have a bit more time after supper to learn
Torah, go over the sedra, read (things that are permitted to read on
Shabbat), go for a walk, play with the children, etc. There are some
halachic points to clarify about the topic of "taking Shabbat
early".
BACKGROUND
The first mishna in chapter 4 of Brachot contains a dispute between
the Tana Kama (the first unnamed opinion in a Mishna-dispute) and R’
Yehuda as to when the deadline for Mincha is. The T”K says that one
may daven Mincha until sunset. R’ Yehuda says that one may daven
Mincha only until Plag Mincha. [PLAG is 1Ľ "halachic" hours before
sunset. A halachic hour is a twelfth part of the day, calculated
from sunrise to sunset. (There is another way of reckoning the day -
namely, dawn to stars out; we will stick to the sunrise-to-sunset
day.)] By extension, the Talmud teaches that the deadline for Mincha
for each opinion is also the earliest time for Maariv, and some
other nighttime mitzvot. In other words, the T”K says that the day
ends and night begins at sunset (or stars-out) and R’ Yehuda say
PLAG begins evening, even though the sun is still shining. The
Gemara presents us with an atypical resolution of this dispute -
D'AVAD K'MAR AVAD, U'D'AVAD K'MAR AVAD - he who acts according to
the one opinion, acts correctly, and he who acts according to the
other opinion, acts correctly. It’s ALMOST take-your-pick.
Halachically, none of the
nighttime mitzvot may be performed before Plag Mincha. Consequently,
one may not "take Shababat" before PLAG MINCHA. One may not light
Shabbat candles (or Chanuka candles) before PLAG, nor say Kabbalat
Shabbat & Maariv, nor make Kiddush. But one MAY light candles, take
Shabbat, daven Maariv, make Kiddush and begin the first Shabbat
Seuda after PLAG.
SHMA
Davening Maariv and reciting the “nighttime Sh’ma” have been
conveniently and meaningfully combined by our Sages, but each of
those two mitzvot has its own rules of timing. Although one may
daven Maariv from PLAG (according to R’ Yehuda), most authorities
say that one does not fulfill his obligation to say the nighttime
Sh'ma if it is said before sunset. (Stars-out is the proper
beginning time for Shma.) Therefore, those who daven early (after
Plag but before sunset) will say the Sh’ma and its brachot as part
of Maariv, but they must repeat the Sh'ma (all three passages) after
stars-out. In other words, when one davens Maariv before dark (after
Plag, of course), he says the full Sh'ma twice; once, with its
brachot, as part of the davening, and a second time to fulfill the
mitzva of reciting Sh’ma at night.
Some object to taking Shabbat
early because Sh'ma in its Maariv setting is not said at its proper
time. Although one will repeat it later, this is not ideal.
Furthermore, it becomes too easy to forget to repeat the Sh'ma after
dark.
On the other hand - not that this
is a reason for davening early - when Sh'ma is repeated for the sake
of the mitzva (and not just something said as part of the davening),
one has the opportunity to focus on it "for the sake of the mitzva"
more than we tend to do when it is part of davening. Again, this is
not to suggest that this is a preferred procedure; what is preferred
is that when saying the Sh'ma in Maariv, after dark, one still be
able to focus on the mitzva, even though it is also "just part of
the davening".
This pull-out and announcements
at the end of "early minyan" are your reminders to say the Shma (and
count the Omer) at the proper time. Try to remind each other in your
family and at your Shabbat table, so that no one will forget these
important mitzvot. Taking Shabbat early can be a positive
experience, but not if it results in neglect of a Torah mitzva or
two.
Another Problem Since davening
Mincha after Plag is fine according to T”K but NOT according to R’
Yehuda, and davening Maariv before sunset is okay according to R’
Yehuda but not according to T”K, it is not proper to daven both
Mincha & Maariv between Plag and sunset.
Therefore, it is best to schedule
an early minyan to begin Mincha about 15 minutes before PLAG. This
way, Mincha can be said before PLAG followed by Kabbalat Shabbat and
Maariv, after PLAG. This would be consistent with R’ Yehuda's
opinion. To begin an “early Friday” mincha after Plag is
problematic, to say the least, and makes “taking Shabbat early” less
than ideal.
CANDLES Women must be reminded to
light after PLAG, never before. Women should daven Mincha on their
own (this is preferable year-round), light after PLAG, then go to
shul (if they do) for Kabbalat Shabbat. This can be a problematic
situation for some families.
KIDDUSH Shuls that schedule their
early minyan's Mincha after PLAG, not only enter into the
contradictory situation mentioned above ("satisfying" neither the
T”K nor R’ Yehuda), but also can run into another problem (depending
upon timing). Once it gets "close" to dark, one should not begin a
meal (nor say Kiddush) before saying Shma. In other words, if one
has not made Kiddush by sunset (maybe even 5-10 minutes before
that), then he must (should?) wait until dark, say the Sh'ma, and
THEN make Kiddush (thereby defeating the purpose of "taking Shabbat
early"). The idea is to say Kiddush well enough before sunset so
that one does not even enter the time-range of Sh'ma. If people are
"sloppy" about this issue, they make taking Shabbat less ideal. This
is another point of objection by those who speak unfavorably about
the whole idea of early Shabbat.
A minyan that starts Mincha a
half hour before Jerusalem candle lighting time will get people home
for a "problem-free" Kiddush, if the people don't linger too much
after shul. (They still have the Mincha-Maariv after Plag problem.)
Technically, if one begins his
meal "with halachic permission", he need not stop for Sh'ma or the
Omer (they can be be said/counted after the meal). However, it is
highly desirable and recommended that when the proper time arrives,
families should interrupt their meals for Sh'ma and the Omer. This
helps prevent forgetting later on, and also has a positive
educational value for family and guests.
Another point to keep in mind...
When people say Kiddush and begin their first Shabbat meal before
dark, it is important that the meal - and the eating of some challah
- should continue after nightfall.
More Problems Some object to
splitting a community by having two minyanim on Friday night. Others
point out potential problems if a whole community takes Shabbat
early and some individual members don't, specifically, lighting
candles and doing other "melachot" after the community accepted
Shabbat. Ask your Rav.
Early Shabbat should be an
enhancement of Shabbat and a fulfillment of Tos'fot Shabbat - but
without being careless about Shma and davening.
This handy pull-out will
hopefully make things easier for you. Bring it to your Shabbat table
and use it for the Sh'ma and then for counting the Omer (during Omer
season, that is). Remain sitting for the Sh'ma; stand for counting
the Omer.
POINT in FAVOR The Aruch
HaShulchan (R’ Yechiel Michel HaLevi Epstein) introduces another
factor into the equation which adds another positive spin to taking
Shabbat early. He points out that we daven Maariv corresponding to
the HECTEIR CHALAVIM V'EIVARIM, the slow burning of fats and certain
parts of the day's korbanot on the Mizbei'ach all night. That's why
we may daven Maariv all night long. But on Friday, the burning had
to be done before Shabbat, i.e. earlier than the rest of the week.
By davening Maariv earlier on Friday evening, we nicely match the
corresponding service of the Beit HaMikdash. (It's not a perfect
match because we're beginning Shabbat at that point, and the Hecteir
Chalavim v'Eivarim was specifically before Shabbat. Also, to be
consistent, we'd have to daven Maariv early on Friday throughout the
year, which we don't. But it's a nice point anyway.)
Taking Shabbat early can enhance
one’s Oneg Shabbat, as mentioned earlier, by allowing for dinner to
be at a more “civilized” hour, and being able to have young children
join the rest of the family at the table. It can be an enhancement
of Shalom Bayit for various reasons. But it should not involve
compromising the standards of davening and other halachic matters.
It is recommended that people go
over this Guide to Early Shabbat at the Friday night table on the
first "early Shabbat" of the season, so that everyone hears what's
involved and can discuss some of the issues.
Israel Summer Time (a.k.a.
Daylight Savings Time) goes into effect on the night following Seder
night, the first night of Chol HaMoed. This chart begins with
Shabbat Chol HaMoed. Most shuls will probably begin their "early
Shabbat" minyan after Pesach.
FRIDAY TIMES for Jerusalem
The chart to the right covers the period from the beginning of
SHA’ON KAYITZ (Summer Time, Daylight Savings Time) until the Rosh
HaShana.
Here is the key to under- standing the different times in the chart:
PLAG: Mincha before this time, if at all possible. Candle lighting,
etc. MUST be after this time. (It's a good idea to "pad" this time
with 2-3 minutes on either side.)
REG: Regular candle lighting time (Jerusalem). This is 40 minutes
before the sunset as calculated for an elevation of 825m.
NST: Near Sh'ma Time. Kiddush should (preferably) be said before
this time. This time is 30 minutes after regular candle lighting
time, which is 10 minutes before the later sunset time and 5 minutes
or so before the earlier sunset (calculated as if Jerusalem were at
sea level).
SH: Recommended to say Shma at this time or soon thereafter. (Then
count the Omer.) 25 minutes after the later sunset. (This is earlier
than Shabbat-out time.)
Friday PLAG REG NST SH Leil Shabbat
April 9 5:45 6:29 6:59 7:34 Chol HaMoed
April 16 5:48 6:34 7:04 7:39 Shmini
April 23 5:52 6:39 7:09 7:44 Tazria-M'Tzora
April 30 5:55 6:43 7:13 7:48 Acharei-K'doshim
May 7 5:59 6:48 7:18 7:53 Emor
May 14 6:03 6:53 7:23 7:58 B'har-B'chukotai
May 21 6:06 6:58 7:28 8:03 Bamidbar
May 28 6:10 7:03 7:33 8:08 Nasso
June 4 6:13 7:07 7:37 8:12 B'h'a'lotcha
June 11 6:16 7:10 7:40 8:15 Shlach
June 18 6:18 7:12 7:42 8:17 Korach
June 25 6:20 7:14 7:44 8:19 Chukat
July 2 6:20 7:14 7:44 8:19 Balak
July 9 6:19 7:13 7:43 8:18 Pinchas
July 16 6:18 7:10 7:40 8:15 Matot-Masei
July 23 6:15 7:07 7:37 8:12 D'varim
July 30 6:12 7:02 7:32 8:07 V'etchanan
Aug 6 6:07 6:56 7:26 8:01 Eikev
Aug 13 6:01 6:49 7:19 7:54 R'eh
Aug 20 5:55 6:42 7:12 7:47 Sho'f'tim
Aug 27 5:48 6:34 7:04 7:39 Ki Teitze
Sep 3 5:41 6:25 6:55 7:30 Ki Tavo
Sep 10 5:33 6:16 6:46 7:21 Netzavim-Va'yeilech
Kriat Sh'ma
There are changes in this introductory material from last year.
When the proper time arrives (see chart on previous page), say the
Sh'ma (next page) with KAVANA to fulfill the mitzva of KRI'AT SHMA
BIZMANA (Sh’ma at its proper time). Also, have KAVANA to accept upon
yourself the “Yoke of Heaven” and the “Yoke of Mitzvot” (second
passage). For the last pasuk, have KAVANA to remember Y’tzi’at
Mitzrayim (the Exodus) “all the days of your life”.
The saying of SHMA is a mitzva from the Torah and we should seize
the first
opportunity after dark to say it, even during our Shabbat meal.
Since it is not
now being said in the davening, [1] there is no need to say ,nt at
the end, since
in the context of davening, EMET is the first word of the bracha
that follows the
SH'MA, which we attach to the end of Sh'ma; and [2] we can (should?)
say oak
vbnzc gna ,thre ,umn (for the sake of saying Sh’ma on time) before
we begin.
Last year, we wrote that it is also unnecessary to say KEIL MELECH
NE'EMAN before the Sh'ma. Having checked several sources about this
three-word intro to Sh'ma when not saying it with a minyan, we found
that the reason for adding these three words does not seem to depend
upon the Sh'ma being in the context of davening (Maariv or Shacharit).
The reason given for adding KM"N is to "round out" the number of
words in the full Sh'ma to 248. (This includes BARUCH SHEIM... but
not EMET). 248 is the traditional number of parts in the body. "He
who says the 248 words of the Sh'ma the way they are supposed to be
said, HaShem will preserve his 248 parts, as it says in Mishlei
(4:4), ...SH'MOR MITZVOTAI VECHYEI, keep My mitzvot and live. G-d
says: you keep Mine, and I'll keep yours.
(When davening with a minyan, the chazan's repeating aloud HASHEM
ELOKEICHEM EMET brings the word-total to 248 and therefore we do not
add KEIL MELECH NE'EMAN to the beginning of the Sh'ma.)
The Sh’ma is presented in Torah font and with TROP for those who
prefer reading it that way. Even if you don’t read the Sh’ma with
TROP, the TROP helps by indicating which syllable of each word gets
accented.
Then, after the Sh'ma between Pesach and Shavuot count the Omer —
see page 7
KIDDUSH: The final page of this pull-out does not relate only to
Early Shabbat. We have printed a nice Friday night Kiddush for you,
to make this 8-pager (as we call it) even more useful at the Friday
night table.
And, even if you don't take Shabbat early, you can still get some
use out of this TT Pull-Out.
Sefirat HaOmer
For Friday nights between Pesach and Shavuot, remember to count the
Omer after saying the Sh’ma. Sh’ma should go first because it is
TADIR (more frequent) and because it is a D’ORAITA (fulfillment of a
Torah mitzva), whereas Counting the Omer is less frequent and it’s
status as D’ORAITA or D’RABANAN in our time (without the Beit
HaMikdash and the Omer & Two Loaves offerings) is disputed.
Count the Omer with KAVANA,
standing...
BEFORE the bracha, know the count (Count even if you are no longer
saying a bracha)
For the post-counting passages, use your TT Omer Chart or your
favorite Siddur
Torah Tidbits Matza Guide
This guide has appeared as a Pre-Pesach feature for several years.
An attempt has been made to clarify several issues which people are
not always aware of. As clear and thorough as we have tried to be,
there will probably be confusion in some readers’ minds. When in
doubt about any of the points concerned, please consult a Rav for
further clarification. We pray to HaShem, that we should only help
educate and inspire our fellow Jews to better observance and
appreciation of Torah and mitzvot, and not G-d forbid, inadvertently
trip anyone into transgression. Read carefully, and ask questions
when you are not sure.
Matza P’shuta a.k.a. Regular
Matza
The recipe for matza is simple - flour and water. The flour requires
special prearation and supervision as Pesach flour. The chametzing
process accelerates with the addition of any other ingredient.
Therefore, our Sages insist on flour and water only. They calculated
that flour and water (at room temperature and other controlled
conditions) can become chametz if not baked within 18 minutes.
Therefore, the baking process is geared towards this timing. Each 18
minutes (a little less), equipment and surfaces that come into
contact with dough are cleaned. Matza that is baked from flour and
water without specific intention “for the sake of the mitzva” and
without the extra-special supervision (see below) is certified
chametz-free and usable on Pesach, but because it is not “sh’mura”,
it should not be used to fulfill the mitzva on the first night.
Matza Sh’mura a.k.a. Shmura
Matza
The Torah prohibits the eating and possession of chametz on Pesach.
Because of this, flour is milled and stored with exacting standards
to assure a chametz-free product. But this is not the whole story.
The Torah requires that we “guard the matzot”/ This is explained as
an additional requirement above and beyond the procedures for non-chametz
matza. There are two aspects of the preparation of matza that give
it this higher status of Shmura. (1) Regular matza is baked from
flour that is supervised from the time that the wheat is ground into
flour. This is the minimum requirement of matza to guarantee that it
is not chametz.
Shmura requires supervision from
the time the wheat was cut from the ground. Think of “from grinding”
as police protection, and “from reaping” as an honor guard and/or a
high alert situation. This is part of what matza shmura is. (2)
Matza for the mitzva must be baked specifically for that purpose.
Thus, SHMURA MATZA is MORE than minimum in these two significant
ways. This is the matza which we should use for the mitzva at the
Seder. Some use Shmura matza exclusively throughout Pesach; some for
the first day; some only for the Seder. Some use shmura only for the
ceremonial matzot. As a minimum, each person should have shmura
matza for the mitzvot of Matza, Koreich, and Afikomen. One more
variation: For all of Pesach, shmura for making HaMotzi, even though
regular matzot are also eaten during the meal and/or in recipes.
Although the obligation to eat matza exists only on Seder night,
there is a fulfillable mitzva to eat matza all seven days of Pesach.
Keep in mind that all matza is sh’mura, but the sh’mira of sh’mura
is on a higher level, as mentioned earlier.
First Oven a.k.a. First 18
minutes
Periodically (once a day, usually at night) matza-making equipment
receives a very thorough cleaning. This is above and beyond the
cleaning done every 18 minutes. There are people who insist on using
only matza that is baked during the first 18 minutes following
intensive cleaning. First 18 minute matza is more expensive than
regular, but... First Oven Matzot can be ‘regular’ or sh’mura, as
the case may be.
Hand vs. Machine
Shmura matza is available in two forms: square machine-made matzot
and large round hand-made matzot. Many people prefer hand matzot
especially for the mitzvot at the Seder. They feel more confident
with the personal touch and supervision of the different stages in
the matza baking. Some also feel that “baking for the sake of the
mitzva” intention is more direct and “real” when the matza is
prepared and baked by hand, rather than the impersonal flicking of
switches and operation of levers, etc. that constitute the human
actions in the machine-baking process.
Others feel that the machine
matzot can also have the full KAVANA for the mitzva and will choose
their shmura based on taste and price, considering the “religious
standards” of hand and machine to be comparable.
And then there are those people
who feel that there is a greater likelihood of human error when
matzot are hand-produced. They consider today’s machines to be
capable of kneading dough, rolling to a uniform thinness, etc. far
more efficiently than humans. These people insist on machine matzot
and will not use hand matzot at all.
There are definitely two ways (at
least) of looking at the issue of hand vs. machine.
Matza Ashira a.k.a. Egg Matza
The Shulchan Aruch says that flour kneaded with liquids other than
water - e.g. wine, apple cider, honey, egg - cannot become chametz...
ever. Water is a necessary ingredient in chametz, just as it is a
necessary ingredient of matza. No water, no chametz. (The wine and
other liquids mentioned above has to be pure and undiluted or
reconstituted with water.) Based upon this statement in the Shulchan
Aruch, we would be allowed to bake water-free matzot and cookies for
Pesach. Care would have to be taken not to allow any water into the
mixture, since this WILL produce chametz - and at an accelerated,
uncontrollable rate. This warning is stated in the Shulchan Aruch.
Based on the above, there is a Kosher for Pesach product know as EGG
MATZA or MATZA ASHIRA, which is completely non-chametz. Egg matza
cannot be used for the mitzva of matza for at least two reasons. (1)
The mitzva is performed with that which would have become chametz if
given enough time. This is not the case with egg matza, as mentioned
earlier. (2) Egg matza is also called MATZA ASHIRA, rich matza.
Because of the tastier ingredients and softer consistency, egg matza
does not qualify as LECHEM ONI - bread of affliction, poor person’s
bread. All of what has been said so far about MATZA ASHIRA is based
on the author of the Shulchan Aruch, R’ Yosef Karo, and is accepted
as halachic by S’fardim (Eidot Mizrach).
However, the RAM’A, Rabbi Moshe
Isserles, the foremost “addender” of the Shulchan Aruch and binding
authority for the Ashkenazi community, states that “we” have the
practice not to eat matza ashira during Pesach. Built into the
Ashkenazi ban on egg matza, is an exemption for infants and the
elderly (and/or infirm, who would have digestion problems with
regular matza). This clearly means that egg matza is definitely not
chametz. One may possess egg matza during Pesach, and provide it for
those who are allowed to eat it. But, we (meaning “healthy”
Ashkenazim) don’t eat egg matza (nor any product that is
halachically equivalent to egg matza) on Pesach.
BUYER BEWARE: In Israel, there
are many, many Pesach cookies on the market, both packaged and sold
in bulk, that are made with Pesach flour and other ingredients, but
no water. These cookies don’t look like the egg matza that we might
be used to, but they are exactly the same. They are cookies that are
Kosher for Pesach; S’fardim can eat them; Ashkenazim cannot (except
as mentioned above). These cookies are often labeled MATZA ASHIRA
and/or UGIYOT YAYIN (wine cookies), but sometimes not. Read labels
carefully to avoid the pitfall of eating something labeled (and
correctly so, for S’faradim) KOSHER L’PESACH but that may not be
eaten by Ashkenazim. When in doubt - ASK.
Also note the difference between
PESACH FLOUR, a.k.a. FLOUR FOR MATZA, i.e. Kosher for Pesach wheat
flour that is used in the baking of matzot (and the various Matza
Ashira products on the market), as opposed to MATZA FLOUR. In
Hebrew, KEMACH L’MATZOT as opposed to KEMACH MATZOT. The latter is
what we call matza meal or cake meal. It is made from matza that has
been ground into a flour-substitute used by many (but not all - see
below) for Pesach cooking and baking. When flour is used in a food
product, the result is either real matza, real chametz, or egg matza
(which, to repeat and stress, is not chametz, but... - see above).
BTW, the “egg-matza” cookies are
a great idea for pre-Pesach snacks, especially for toddlers and
crawlers who might be in the habit of stashing their food between
the couch cushions and in the ribs of radiators. These cookies are
not chametz, and neither are their crumbs. And you can have them
around for right after Pesach - again, with no problems.
The Ashkenazi practice is based
on a fear that some water might get into the mixtures at the wrong
time, combined with paying token heed to the opinion - that is not
accepted as halacha, but nevertheless exists - that it IS possible
to produce chametz, even without water. We don’t accept that opinion
as halacha, but it does influence our practice of not eating matza
ashira on Pesach.
Matza Sh’ruya a.k.a. Gebruchts
Mix flour with water, knead it into a dough, roll it thin, perforate
it to prevent rising, and bake it, and if you’ve done things
carefully and quickly, you now have matza. Take this matza and crush
it up, grind it, and mix it with water without worry because once
the matza has been baked it can never become chametz. This is the
reasoning behind matza meal and cake meal. They are flour
substitutes in a host of recipes. No risk of chametz.
However, what if in the haste of
kneading the dough for matza, some flour remains dry and unmixed
with water. Then it doesn’t become matza upon baking. It remains
flour. And flour is potential chametz. Not chametz, but potential
chametz. This minute amount of raw, dry flour is trapped inside a
sheet of matza. Eat the matza and you are actually eating matza plus
a bit of flour. No problem. But, take the matza and crush it up into
a bowl of hot chicken soup, cold egg & water, or room-temperature
borscht, and the flour now mixes with water (and other ingredients)
and can produce chametz, even in less than 18 minutes.) Does this
actually happen? Do we have to worry about this possibility?
Halachically, we do not have to worry about it. Machines and people
who knead the dough for matza do a thorough job and we may assume
that there is no raw flour trapped inside our matza. That is the
halacha.
But there are many communities
and families that have taken upon themselves - somewhere along their
family trees, back some generations - the minhag of NOT soaking
matza. The extent to which this minhag of NO GEBRUCHTS goes, varies
from family to family. Today, it is mostly a matter of continuing
the practices of one’s family tradition. This is so, even if one is
sure that the matza dough was kneaded very well. Not eating
Gebruchts does not mean that a person is more religious than those
who do. It is a matter of custom. Those with the custom though, are
duty-bound to keep it. A mixed marriage between a kneidel person and
a potato starch only person create interesting situations with
in-laws, etc. A Rav should be consulted for guidance in these (and
other) matters.
Oat Matza
What about people with allergies or intolerance towards wheat? There
is a shmura matza available made from oat flour. (This will help
SOME, but not all people with the gluten-intolerance.) There is a
debate among botanists as to whether oats as we identify it today is
the same as the SHIBOLET SHU’AL mentioned in the Mishna and halachic
literature. If they are the same, then oat matza is an important
substitute for wheat matza for people with these medical conditions.
A rav should be consulted in case of need. Wheat is the prefered
grain for matza, because it is first-mentioned on the list of the
five grains. But the health factor definitely must factor in. There
is also a matza from spelt, usable as a substitute for wheat matza.
Note: Anyone with a gluten
intolerance should consult his/her doctor and then a rav to sort out
their matza issue.
Matza Baked on Erev Pesach
after Noon
There are some individuals who are particular about baking their
mitzva matzot on the afternoon of Erev Pesach, a mere few hours
before the Seder. Since the baking is done at the same time that the
Korban Pesach was brought in the Beit HaMikdash, those who bake
then, sing Hallel while they work, to commemorate the Hallel that
accompanied the K.P. Some sources indicate that this is the ONLY
matza that one can really fulfill the mitzva with. Others maintain
that earlier matza is acceptable, but that this is better. Still
others hold that one should NOT bake matzot on the afternoon of Erev
Pesach, because any chametz that is accidentally produced means a
violation of possession. Needless to say (almost), most people use
matza that was baked before Erev Pesach in the afternoon.
Chocolate covered Matza &
chocolate Matza
There are 3 different chocolate-matza snacks on the market.
Chocolate covered matzot use real wheat & water only matzot. There’s
no problem with this product (for people who eat regular matza on
Pesach), except that the bracha for it remains HaMotzi. Coating
matza with chocolate does not remove the obligation to wash, say
HAMOTZI and bench afterwards.
Chocolate covered egg matza has
the same rules as egg matza. The bracha is M’ZONOT and Ashkenazim
cannot eat this product on Pesach (except as mentioned in the Matza
Ashira section). Then there is chocolate matzot, which are pure
chocolate in the form of matza. This, of course, is not really matza,
and does not really belong in this Guide to Matza, but is included
anyway. It gets a SHEHAKOL.
Chametzdik Matza
Be careful of matza which is chametz, from the rest of the year. It
looks like matza, tastes similar, etc. but is as chametz as any
bread. Some of this “round the year” matza is still on supermarket
shelves when the Pesach matzotz and other products come out. Be
careful.
And now you (hopefully) know...
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,
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