HALACHIC TIMES for Jerusalem
Ranges are THU-THU 12-26 Nissan (April 21 - May 5)
Earliest Talit & T'filin - 5:12-4:56am
Sunrise - 6:04-5:50am
Sof Z'man Kri'at Sh'ma - 9:20-9:12am (8:32-8:22am)
Sof Z'man T'fila - 10:26-10:20m (9:54-9:47am)
Chatzot (halachic noon) - 12:38-12:36pm
Mincha Gedola (earliest Mincha) - 1:11-1:10pm
Plag Mincha - 5:50-5:58pm
Sunset - 7:17-7:27pm (7:12-7:22pm)

*Concerning "Earliest Shacharit", the time is actually the earliest time for Tallit & T'fillin. In extenuating circumstances, one may daven earlier than T&T time, but will have to do so without T&T, until their later time. A fast begins earlier than T&T time, namely Olot HaShachar.

Pesach Candle Lighting, Kiddush & Havdala
city 1 2 3 4 5
Yerushalayim 6:38 7:52 7:53 6:43 7:58
Gush Katif 6:56 7:55 7:56 7:00 8:00
Raanana 6:54 7:54 7:55 6:59 8:00
Beit Shemesh 6:53 7:53 7:54 6:58 7:58
Netanya 6:55 7:53 7:55 7:00 8:00
Rehovot 6:54 7:54 7:55 6:59 7:59
Petach Tikva 6:35 7:54 7:55 6:40 8:00
Modi'in area 6:54 7:53 7:54 6:59 7:59
Be'er Sheva 6:54 7:53 7:54 6:58 7:58
Gush Etzion 6:52 7:52 7:53 6:57 7:57
Ginot Shomron 6:53 7:53 7:54 6:58 7:59
Maale Adumim 6:37 7:52 7:53 6:42 7:57
Tzfat 6:48 7:53 7:54 6:53 7:59
Kiryat Arba / Hevron 6:53 7:52 7:53 6:58 7:58

1. Candle lighting for Shabbat HaGadol
2. Candle Lighting for Leil HaSeder
3. Havdala following first day of Yom Tov
4. Candle lighting for Shabbat Sh'v'i shel Pesach
5. Havdalal following Shabbat-Yom Tov

Jerusalem lights candles 40 minutes before sunset. (Except for those who don’t follow that custom.) Which sunset? Important question. The standard practice is to count 40 minutes before “sunset of elevation”. Jerusalem is a little over 800m above sea level. If one could see the sun set over a horizon at sea level (which can be done from some parts of J’lem), it would set about 5 minutes later than someone watching from sea level, or seeing the sun set beyond mountains that are approx. the same height as Jerusalem is. Since the sunset on the same plane is 5 minutes earlier, and for Shabbat purposes is the sunset we would have to consider because of the strictness of Shabbat, then J’lem candle lighting time is really only 35 minutes before “the other” sunset. All other places at some height above sea level have similar problems. Tzfat lights candles 30 minutes before sunset. Official candle lighting for Petach Tikva is 40 minutes before sunset, just like Jerusalem. Not everybody holds by that timing. Some communities calculate Shabbat out at 33 minutes after sunset. Some use the angle of the sun below the horizon to “end Shabbat” (8.5 deg). Bottom line for now: until we get the chart running smoothly, don’t rely on it exclusively. Cross-check times with calendars and charts. Please report discrepancies to us, so that we can improve our time table. Also realize that Sfardim and Ashkenazim often has differences in minhag.

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

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

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

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

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

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

Generally, we do not say Kiddush L'vana on Leil Shabbat (Fri. nite) or Leil Yom Tov. There are many reasons for this - we'll share them with TT readers some other time IY"H. The exception to this rule is when Leil Shabbat or Yom Tov is the last opportunity for the month. Then rather than miss out on the bracha, one may say KL on Shabbat or Yom Tov night.

And what if the last op is Motza'ei Shabbat and we get a clear shot at the moon on Friday night - should we say KL on Friday night rather than run the risk of Motza"Sh being cloudy and missing KL altogether? Some say no and others say go for it.

This month presents a slightly different situation. Last op for KL is Leil HaSeder at 1:25am. If one gets a chance on Fri. nite, he should go for it, because waiting for Motza"Sh is Leil Chag anyway.

Lead Tidbit
SHABBAT is truly GADOL
And we don't mean just Shabbat HaGadol. We mean every single one of the 50 or 51 or 54 or 55 Shabbatot of every single year since Creation, throughout history, until today and into the eternal future.

When the six-day week ends and Shabbat enters, and when the Shabbat ends and the new week is commenced, we feel the greatness of Shabbat, we see it as a weekly reminder that G-d created the world and everything in it and that He maintains His Mastery of every one and every thing. But when Shabbat coincides with or stands next to a special day of the calendar, then we really see the majesty and specialness of Shabbat. When Rosh HaShana falls on Shabbat, we are banned from performing the very mitzva that epitomizes the Holy day. Commanded to take the Four Species during Sukkot, we are banned from touching them on Shabbat. This year when Jerusalem's Purim fell on Shabbat, we did somersaults in the air to accommodate the ban on reading Megilat Esther on Shabbat. Even when Shabbat does not stop us from doing a mitzva - case in point: Korban Pesach on the 14th of Nisan in the afternoon, Shabbat still stands firm, maybe more so. Sure, we bring Korban Pesach on Shabbat, but we cannot even take it home to continue its preparation until after Shabbat. And roasting the KP is held until Motza'ei Shabbat, as are other procedures. Even while fasting on Yom Kippur, we are well aware of Shabbat's presence throughout the day.

Why is Shabbat so "tough"? Why always mention Shabbat while we are saying the special davening for Chag? Why is its presence always felt, even while we are totally engaged in celebrating Yom Tov?

Part of the answer is the all-encompassing nature of Shabbat's message. Its message takes second place to none other. G-d created the world and is its continuous master. During Yetzi'at Mitzrayim he repeatedly turned nature on its head, performing miracle after miracle, miracle within miracle. That hail contained fire within ice once is a wonder. That hail and rain and snow fall every day - that is a greater wonder - we just don't always see it that way. Shabbat is first among the holy days.

Acharei Stats
29th of 54 sedras; 6th of 10 in Vayikra
Written on 154 lines in a Sefer Torah, ranks 44
15 Parshiyot; 3 open, 12 closed
80 p'sukim, ranks 45th; 6th in Vayikra
1170 words, ranks 43rd; 6th in Vayikra
4294 letters, ranks 45th; 6th in Vayikra
Acharei's p'sukim are above average in number of words, hence its modest rise in ranking. Overall, it is a small sedra

Mitzvot:
28 of the 613 mitzvot, 2 positive + 26 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 - 17 p'sukim - 16:1-17
[P> 16:1 (34)] The first part of the sedra deals with the Yom Kippur service in the Beit HaMikdash - SEDER HaAvoda. An emotional element is introduced when the Torah tells us that G-d gave these commands "after the deaths of Aharon's two sons". We cannot help but be struck by the combination of the Kohen Gadol performing the loftiest of spiritual tasks with the background of personal grief. These feelings are especially powerful as we listen to this reading on Yom Kippur morning.

Before the Service is described, the kohanim in general are warned not to enter the Beit HaMikdash other than when they have tasks to perform there [184,L68 16:2]. (It is hard to miss the additional connection to Nadav and Avihu, who entered the Mikdash for the performance of an "improper" task.)

The entire Yom Kippur service, with all of its details, constitutes one mitzva [185,A49 16:3]. Aharon is to take a bull as a sin-offering and a ram as a burnt-offering. He is to wear his special garments (the Kohen Gadol on Yom Kippur alternates between his full set of eight garments and a special set of four pure white garments which he wore when he entered the Holy of Holies).

The Kohen Gadol washes his hands and feet ten times throughout the day and immerses in a mikveh five times. "From the People", Aharon takes two goats for sin-offerings and a ram as an Olah. The bull is an atonement for Aharon and the kohanim. Lots were cast to determine which of the two (identical) goats was to be offered as a korban and which was sent out alive into the wilderness as the scapegoat.

SDT There are two very different styles of sin - rejecting what G-d says and distancing oneself from the Divine, and violating His commands in an attempt to get closer to Him. Most sin is of the former type; that of Nadav and Avihu was of the latter kind. Corresponding to these two opposite motivations for sin, we have two special offerings on Yom Kippur - one that was offered inside the Beit HaMikdash, its blood actually being brought into the Kodshei Kodoshim, and the other being sent completely away from the Beit HaMikdash. Both goats were identical.

The Kohen Gadol performs all of the duties of the Day, with minimal assistance from other kohanim. The Holy of Holies filled with smoke from the incense offering whem the Kohen Gadol entered. The service of Yom Kippur is complex; it is detailed in the repetition of the Musaf Amida on Yom Kippur as well as in the Torah reading.

Levi - Second Aliya - 7 p'sukim - 16:18-24
This portion continues to describe the complex service of Yom Kippur. Among the many tasks of the Kohen Gadol on Yom Kippur, is VIDUI on behalf of all the people of Israel. His confession of sin must be accompanied by that of each Jew, if complete atonement is to be achieved. Rambam says that there is "communal forgiveness "for "minor" offenses, but major sins require that the individual do his own T'shuva, so to speak. Even when there is "communal forgiveness", an individual still has to be part of the community in order to benefit from it. He who distances himself from the community does not receive the benefits of communal prayer, repentance, and atonement. (Over simplified, to be sure, but there is a point here.)

Shlishi - Third Aliya - 10 p'sukim - 16:25-34
The Torah continues detailing the Yom Kippur service. It concludes with a reiteration of the rules of Yom Kippur for each of us, and the statement that the Day of Yom Kippur helps bring atonement to the People. It is thus the Day itself, the Temple service, communal prayer, AND our individual prayer, T'shuva, and confession that combine to attain true forgiveness for ourselves and all of Israel.

Interesting. There are many connections between Pesach and Yom Kippur (Next year in rebuilt J'lem, kittel, and more). Usually, we think of them as being on opposite sides of the calendar. Yet here we are, reading about YK on the shabbat right after Pesach.

R'vi'i - Fourth Aliya - 7 p'sukim - 17:1-7
It is forbidden to slaughter an animal that is to be offered as a korban, outside the area of the Beit HaMikdash [186,L90 17:3].

It is similarly forbidden to slaughter an animal for personal use within the precincts of the Temple. A korban slaughtered outside is invalid and must be burned, "personal" meat inside is likewise forbidden. Both are wasteful, hence sinful, acts which can even be construed as a form of bloodshed, because they are worse than senseless.

Chamishi - Fifth Aliya - 14 p'sukim - 17:8-18:5
The Torah reiterates the prohibition of slaughtering korbanot "outside" and states emphatically that it is forbidden to eat blood. Blood symbolizes life. When one slaughters a bird or a "wild" animal (e.g. deer - as opposed to the domesticated farm animal for which this mitzva does not apply), it is required to cover the first amount of blood with "dust" (sand, sawdust, etc.) [187,A147 17:13]. The prohibitions relating to blood are repeated and stressed. Blood of korbanot goes on the Altar as an atonement; blood of animals that are not eligible for korbanot must be covered.

CLARIFICATION... Mammals divide into two categories: B'HEIMA and CHAYA. All kosher B'HEIMA - cow, goat, and sheep - are "fit for the Altar". They are not included in the mitzva of KISUI DAM, covering the blood. Their blood is "atoning". No CHAYA is fit for the Mizbei'ach. Among the birds, only two types - the dove and the turtle dove - are ever used as korbanot. All other birds cannot be korbanot. Therefore, the rule for birds follows the majority, and covering the blood applies to all birds (including doves).

In our "everyday" experience, when a cow is slaughtered for food, the blood of the Sh'chita is not covered. When chickens are slaughtered, the additional mitzva of covering the blood (additional to the mitzva of Sh'chita) applies. It is forbidden to slaughter a chicken without covering the first gush of blood with sand or sawdust.
[P> 18:1 (5)] Chapter 18 contains the many forbidden sexual relationships. First there is a general warning against copying the negative practices of Egypt (from whence we came) and those of the peoples of Canaan (to where we are going). We have only to follow the laws and statues of G-d and live by them.

Observation: Looking at the first few p'sukim of Vayikra 18, the follow thought jumped out: This reads as another way to understand the statement of Akavya ben Mahalaleil in the first misha of Avot 3 - Know from where you came (Egypt), to where you are going (Canaan), and before Whom you will have to give an accounting, if you copy the abominations of either.

SDT From the term V'CHAI BAHEM, "and live by them", we are taught two important concepts. Judaism is not just a religion; it is a way of life. Furthermore, this pasuk is (one of) the source(s) of the concept that many mitzvot are to LIVE by, not to die by, and therefore may (must) be violated in life-threatening situations. Remember though, that this does not apply to all mitzvot - we also have the concept of "be killed rather than violate"..

Shishi - Sixth Aliya -16 p'sukim - 18:6-21
[S> 18:6 (1)] It is prohibited to be intimate with any of the forbidden relations [188, L353 18:6].
[S> 18:7 (1)] Homosexual relations are forbidden with one's father [189, L351 18:7], (in addition to the general prohibition of homosexual conduct).
One may not have sexual relations with his mother [190,L330 18:7],
[S> 18:8 (1)] his father's wife (even if she is not his mother) [191,L331 18:8],
[S> 18:9 (1)] his sister (from same father or mother or both) [192,L332 18:9],
[S> 18:10 (1)] his granddaughter from a son [193,L334 18:10] or from a daughter [194,L335 18:10], his daughter [195,L336 18:10],
Note: This prohibition is derived by KAL VACHOMER, the logical reasoning that if a man is forbidden to have relations with his granddaughter, how much more so is he forbidden to his daughter. Without explicitly saying so, this is still counted as one of the Torah's prohibitions.
[S> 18:11 (1)] The Torah singles out the daughter of one's father's wife and forbids relations with her [196,L333 18:10] although she is his sister, already being forbidden to him by mitzva #192. There are different opinions as to the significance and ramifications of this "seemingly" extraneous prohibition. (This prohibition is definitely not a father's wife's daughter that is not a child of the father, what in today's terminology is a step-sister, because halachically there is no prohibition in that case.)
[S> 18:12 (1)] One may not have relations with his paternal aunt [197,L340 18:12],
[S> 18:13 (1)] nor his maternal aunt [198,L341 18:13],
[S> 18:14 (1)] nor may a man have homosexual relations with his uncle [199,L352 18:14] or relations with his uncle's wife (his aunt) [200,L342 18:14].
[S> 18:15 (1)] One may not have relations with his daughter-in-law [201,L343 18:15],
[S> 18:16 (1)] his brother's wife [202,L344 18:16] (except for the unique circumstances of YIBUM).
[S> 18:17 (14)] A man is forbidden to have relations with his wife's mother or daughter [203,L337 18:17], or her grandmother or granddaughter from son or daughter [204,205;L338,339 18:17].
A man may not have relations with his wife's sister, during the wife's lifetime - even if he divorced her first [206, L345 18:18].
Relations with a woman in a state of NIDA is forbidden [207, L346 18:19].
Relations with a married woman is forbidden. (This prohibition is counted elsewhere, but restated here with all the other forbidden relationships.
It is forbidden to give one's child to the pagan rituals of Molech [208,L7 18:21]; it is the (ultimate) desecration of G-d's name

Sh'vi'i - Seventh Aliya -9 p'sukim - 18:6-21
Homosexual acts are forbidden [209, L350 18:22]. Sexual behavior with animals is forbidden for men, women [210,211;L348,349 18:23].
We must not defile ourselves by doing any of the above. These abominable practices defile the Land and result in expulsion therefrom. We must scrupulously shun these practices.
Note: In addition to the Torah's prohibitions, there are many other relations that the Sages forbid in the spirit of the Torah's prohibitions.

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

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 281 (part four) • Borrowing

The borrower hires the owner
There are times when the borrower of an object is not liable if the object is damaged or destroyed while in the borrower’s possession. This lesson explores this situation.

The Parties to the Transaction
There are two persons involved in the transactions discussed in this lesson, and each person has two roles: (a). Reuven is (1) the lender of the object that is borrowed and (2) in the employ of the borrower. He is thus a lender/employee. (b) Shimon is (1) the borrower of the object and (2) the employer of the lender of the object. He is thus a borrower/employer. For example, Reuven owns an object that Shimon wants to borrow. Reuven also works for Shimon. Thus, Reuven is a lender/employee and Shimon is a borrower/employer. The lesson discusses the special relationship between Shimon the borrower/employer and Reuven the lender/employee.

The Torah Exemption for the Borrower Who Is Also the Employer of the Lender
The rule of law as it is stated in the Torah is as follows: "lf a man shall borrow from his fellow and it shall become broken or shall die - provided its owner is not with him - he shall surely make restitution" (Sh'mot 22:13). This teaches that the borrower is exempt from any type of liability (except willful destruction of the object that he borrowed) for failure to return the object or for returning it damaged, if the borrower employed the lender at the time that he borrowed the object from the lender. I have designated the relationship between such a lender and the borrower as the "special relationship". The main question raised in this lesson is, When Reuven loaned the object to Shimon, was Reuven then in the employ of Shimon? If yes, the special relationship between borrower and lender is in effect; if not, it is not in effect.

Miscellaneous Laws Regarding the Special Relationship
There are many laws regarding the special relationship. I have set them out in the order that they appear in the major codes:
[a] The special relationship exists only if the lender is in the employ of the borrower when the borrowing takes place. Whether he is in his employ at any other time is irrelevant. For example, the borrower borrows the object at 2:00pm. The lender is in the employ of the borrower at 2:00pm; the special relationship exists. The lender is in the employ of the borrower for some time and leaves the employ of the borrower at 1:59pm; the special relationship does not exist. The lender is in the employ of the borrower from 2:00pm until 2:01pm; the special relationship exists.

[b] The lender need not be in the employ of the borrower when the loss occurs. For example, the lender is in the employ of the borrower for some time and is still in his employ at 2:00pm when the borrower borrows the object from the lender. The lender leaves the employ of the borrower at 5:00pm. The loss occurred at 7:00pm; the special relationship exists.

[c] The hiring of the lender need not be related to the object borrowed.

[d] Whether or not the lender receives compensation for working for the borrower is irrelevant.

[e] Sometimes a question arises as to when the employer-employee relationship commences, since the existence of the special relationship may hinge on the answer to this question. There are three views as to whether merely agreeing to work is sufficient or the work must have already commenced: (1) The mere oral agreement between the lender and the borrower that the borrower engages the lender is sufficient to form the special relationship, if the lender has work ready for the lender. (2) The mere oral agreement is sufficient to form the special relationship, provided that the lender arrives for work, although he has not yet commenced the work. (3) The special relationship exists only if the lender has actually commenced to work for the borrower.

[f] There are times that the lender may be working for the borrower without the knowledge and consent of the borrower; the special relationship exists in such cases. For example, the borrower borrows the lender's truck to transport lumber. The lender arrives with his truck at the premises of the borrower and the lender helps the borrower load the truck in such a manner that the load is not excessive and will not slide around the truck and break something. The borrower does not realize that the lender is performing these functions. This is a situation of the lender being employed by the borrower, although the lender is not paid anything for this help.

[g] Reuven says to Shimon you lend me your automobile and I will lend you my computer and they exchange these objects simultaneously. The better view seems to be that each is in the employ of the other and the special relationship does exist.

[h] Regarding partners, each is considered in the employ of each other. Reuven and Shimon are partners. Reuven lends his automobile to Shimon; Reuven is considered a lender in the employ of the borrower, and the special relationship does apply. The loaned object need not have anything to do with their business. There are two other cases regarding partnerships that appear in the codes.

(1) Reuven and Shimon are partners and the business loans to Levi an automobile belonging to the business. Reuven, at the time the loan is made, goes to work for Levi. Is Reuven considered the lender or, since he is only part of the lender, he is not considered the lender for the purpose of the special relationship? The automobile is destroyed by force majeure, such as by an earthquake. The law is undecided.

(2) Reuven and Shimon are partners and the partnership borrows an automobile from Levi and Levi simultaneously goes to work for Reuven outside of the partnership. Is Reuven considered an .employer or, since Levi works only for him, he is not considered an employer for the purpose of the special relationship? The automobile is destroyed by force majeure, such as by an earthquake. The law is undecided. In case (1), Levi pays to Shimon but not to Reuven, since Reuven is covered by the special relationship, and Shimon is not. In case (2), Shimon pays his half of the damages to Levi; Reuven does not pay to Levi since Levi the lender works for Reuven. <more to come>

The subject matter of this lesson is more fully discussed in volume IX chapters 346 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
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 by Rabbi Asher Meir
Likeness of Chameitz to Notar (leftover sacrifices)
The mishna (Pesachim 2:1) records a dispute between Rebbe Yehuda and the Sages regarding the disposal of chametz as Pesach approaches. According to Rebbe Yehuda, this should be done only by burning; the reasoning is that chametz has a likeness to notar, left-over sacrifices which must be eliminated by burning. But the Sages state that other methods of eliminating the chametz, such as crumbling it and scattering it in the wind, are also proper. While we rule according the lenient ruling of the Sages, the custom is to burn the chametz because of its likeness to notar (SA OC 445:1 and Mishna Berura).

The likeness to notar, as elaborated in the gemara (Pesachim 27b), is indeed noteworthy. Both sacrifices and chametz are permissible up to a certain moment of time, but then become forbidden to derive any benefit from, with a punishment of excision (karet). (Of course, there is a key difference: notar is burned only after the "deadline" has passed; it is forbidden to burn a sacrifice which is still edible. By contrast, chametz must be burnt before the "deadline"; the whole idea is to eliminate it before the time of prohibition arrives.)

Let us see if we can extend the likeness between these two prohibitions.

Sefer Hachinukh gives two reasons for eliminating notar. The first reason is that since the sacrifice is holy, it is unseemly to let it become putrid, even after it is no longer permissible. Thus it is necessary to eliminate it. This doesn't seem to be relevant to chametz; during Pesach we eliminate all chametz, not just old chametz, and anyway the whole idea of chametz is that it is something that is improved by delay and ripening. We don't want to honor the chametz, on the contrary we seek to eliminate it.

The Chinukh's second reason is that by eliminating the notar we show our trust in Hashem's providence; saving it even after it is forbidden would be like showing that we are worried that we may be so desperately in need that we may be forced to eat it despite the prohibition. This approach seems appropriate to the elimination of chametz. Normally, we are strictly forbidden to destroy food. Bread in particular must not be wasted; it is forbidden to throw bread away, and even discarding bread crumbs is considered wasteful (SA OC 180:4). By having a special mitzva to eliminate one kind of bread, we show our trust that God will provide for us. But why specifically chametz?

There are a number of approaches to the specific symbolism of chametz. One explains that chametz represents pride, since it causes the bread to rise; another that it represents sloth since the bread rises only when we leave it alone. According to the approach suggested by the likeness to notar as explained by the Chinukh, we can say that the unique characteristic of chametz is that it is by nature "old", since it takes time to produce. We eliminate from our domain any bread which is demonstratively old in order to show that we are starting a new life in which we will be dependent on the grace of Hashem.

On the first Pesach, on the eve of the Exodus, we particularly wanted to show our dependence on Hashem. The Exodus from the splendor of Egypt to the dearth of the desert was the ultimate demonstration of our trust in God: "I have remembered the loving- kindness of your youth, the love of your betrothal; your going after Me in the desert, in an unsowed land" (Yirmiyahu 2:2). One way we demonstrate this trust is by eliminating chametz. Eliminating chametz, the bread of luxury, in favor of matza, the bread of affliction, shows that we eschew the luxury of Egypt and favor even spare rations with dependence on Hashem. And eliminating the bread of the past for that of the present shows that we eschew the security of Egypt and trust in God's providence to renew our sustenance through reliance on Him.

The book is closed. It will probably take a number of weeks to finish blueprint, printing, binding, cover etc. but the process is now underway.

TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES, SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari

Righteousness & Kingship [7] Why on Shavuot?
There are many reasons for the custom of reading Megiilat Rut on Shavuot. In this respect it is unlike the other Megilot that are usually read only for one reason, as for instance Eicha on Tisha B'Av or Esther on Purim. Each of the reasons reflects a serious spiritual and religious aspect that is basic to Judaism.

David HaMelech was born and died on Shavuot, so that it is fitting that we read this Megila that is the book of his Yichus. That Shavuot was a Shabbat and while the body awaited burial, in the confusion and tumult the royal dogs were unfed. Bearing in mind the halakha that the animals had to be fed even on Shabbat even though the king lay unburied, Shlomo HaMelech said "A live dog is better than a dead lion" (Kohelet 9:4)

David is not only a king but THE KING, Hashem's anointed founder of Israel's Royal dynasty that will culminate with the King Messiah. David is the warrior and also the sweet singer of Israel - the Tehilim. "And David reigned over all Israel; and David executed justice and righteousness to all his people" (Shmuel Bet 8:15).
Why then should David have two converts to Judaism as his ancestry, two strangers, who joined Israel but were not born in it?

It would seem that nations would draw their monarchs from people born into that nation, so that the Torah's injunction "From the midst of your brethren you shall appoint your king", is superfluous. However, a closer look at world history will show that as often as not, this is not so. The European royal houses are in the main drawn from foreign nations; for instance the British Royalty is descended from Germanic princes and has supplied spouses to many royal families. This is usually either because there is no undisputed heir or because the local leaders would prefer an outsider. Amongst Jews there is another reason. "Every Jew and Jewess finds it difficult to subject themselves to the authority of another Jew, because they realize the special spiritual merits of the individual in Israel and desire to devote these to Hashem's Avoda. That is a positive force since that means that they are thereby better able to withstand persecution and assimilation. However, it also makes it more difficult to weld them into a unified group and rule over them; that takes a special power of honor and pride on the part of the ruler. Unlike Shaul who could not found the Dynasty because as Shmuel HaNavi had to criticize, "Even if you are small in your own eyes, you are never- the less the head of the tribes of Israel. David could. This is because of the power that came to David from outside of Israel, from Moav whom the prophet singles out for their pride and desire to lead. That is why David the King Messiah had to have Ruth of Moav as his ancestress.

There is another reason for reading the megila on that day that is also connected to the story of Ruth. Shavout is Zman Matan Torateinu and on this day the Exodus from slavery culminated in the receiving of the Torah. Shavuot is the Atzeret of Pesach just as Shemini Atzeret is of Sukkot. Just as the promises to Avraham that commence in Lech Lecha with the promises of the Chosen Land and the Chosen People, culminate at the commandment of the Brit Mila with the promise of a religion and G-d. Ruth too, made the same spiritual journey. From the idolatry of Moav she undertook to make Israel her people and followed Naomi to the Promised Land that she made her home; then she said, Your G-d will be my G-d. The megila is the story of her Matan Torah so it is appropriate that we read it on Shavuot.
This is the 80th installment in Dr. Tamari’s series on “Tanach and its messages for our times”

MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] MicroUlpan
[5] A Touch of Wisdom, A Touch of Wit
[6] Parsha Points to Ponder
[7] Shabbat HaGadol
[8] G'matriya Match
[9] 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 What do you suggest we do on Erev Pesach this year, which is on Shabbat, regarding when and what to eat?

A Challah, the staple of the first two Shabbat meals, is also preferred for seudah shlishit (Shulchan Aruch, OC 291:5), which should be held in the afternoon (ibid.:2). Since the prohibition to eat chametz begins after "four hours" (9:54am Israel Summer Time, for Jerusalem) something must give. Among the valid solutions to the challenges of Erev Pesach on Shabbat, people must determine the most practical solutions, as much as their rabbis have to present the halachic possibilities. One practical assumption is that people will use only Pesachdik and/or disposable utensils, keeping remaining chametz separate. Let's take a meal-by-meal look.

Friday night meal - Halachically, almost anything goes. Those who don't want to worry about keeping chametz around can eat matza according to most poskim. If one has the minhag not to eat matza from the beginning of Nisan, matza ashira, often called "egg matza," is an alternative.
Shabbat morning meal - If one finishes eating chametz (not necessarily the whole meal) by the end of the 4th hour, accomplished by davening very early, matters are halachically simple. (How to get rid of crumbs or leftovers by the end of the 5th hour is very solvable, but beyond our present scope.) Matza is desirable for situations when it is hard or nerve-racking to deal with chametz. However, Chazal forbade eating matza on Erev Pesach, according to most, from the beginning of the morning, so that when we eat it at the seder, it will be clear that it is for the mitzva (see Rambam, Chametz U'matza 6:12). It is permitted to eat matza that cannot be used for the mitzva (Shulchan Aruch 471:2). Matza ashira, which is kneaded with liquids other than water, is the main example (see Pesachim 35a). If it contains no water, then most Rishonim rule that it cannot become chametz, which could take away the need to rush.

Yet there are two issues. Firstly, as Ashkenazim are stringent to treat matza ashira as possible chametz, which is permitted to eat on Pesach only in cases of great need (Rama 462:4), the time issue reawakens. (Some poskim rely on the Noda B'yehuda (I, OC 21) that it is sufficient to be wary of matza ashira no earlier than midday of Erev Pesach). Secondly, matza ashira may have a status of pat haba'ah b'kisnin, similar to cake, making it a questionable substitute for challah. (Igrot Moshe OC I, 155 explains that this is not a problem on Shabbat, but still seems to prefer challah when it is convenient. To see Rav O. Yosef's preferred solution, see Yechave Da'at I, 91).

Seuda shlishit (ss)- We mentioned the two preferred opinions about how to perform ss, which conflict this Shabbat. One is to eat bread at ss. The other is to have ss after midday, at which time chametz and matza are forbidden, and even matza ashira is a problem for Ashkenazim. The Rama (444:1) says that we eat other foods, such as fruit or meat, at this ss. The Mishna Berura (444:8) cites a different solution, of breaking up the morning meal into two, so that one can fulfill ss on challah or matza ashira at that time. He points out that there should be some break between the two meals, to avoid a problem of an unnecessary beracha. However, he does not say how long that should be. Opinions range from a few minutes to half an hour, with some suggesting taking a short walk in between (see Piskei Teshuvot 444:6). One who is not usually careful to have challah at ss throughout the year need not consider this idea. He can eat a normal ss for him (no bread) in the afternoon, preferably earlier than usual to leave a good appetite for the seder. Even those who are stringent about ss can feel fine about following the Rama over the Mishna Berura's suggestion, which is somewhat counter-intuitive and not without halachic problems. Sefardim, who can use matza ashira, must do so before 3 hours before sunset (Shulchan Aruch 471:2).

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] Candle by Day
Some tell themselves, "It's now or never" only so that when "now" has passed, they can in good conscience say, "It's never".
From A Candle by Day by Rabbi Shraga Silverstein

[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The Torah is replete with references to Eretz Israel, so much so, that the great sage Rav Meir Simcha HaKohen, author of the Meshekh Chokhma writes: "There is no Sedra in the Torah wherein there is no mention of Eretz Israel". In our Sedra as well, in the concluding verses, the unique nature of the land is emphasized: "For the inhabitants of the land who are before you committed all these abominations, and the land became impure. Let not the land vomit you out for having made it impure as it vomited out the nation that was before you" (Leviticus 18:27-28).

Clearly, Eretz Israel cannot tolerate abomination because its holiness places it over and above every other place on the face of the earth. Furthermore, the Torah tells us that the holiness of Eretz Israel is so great that one who aspires to greater spirituality in his personal life, will be imbued with its holiness as well. Rav Kook, in his seminal work Orot, emphasizes that it is impossible for a Jew to be faithful to his complete self-realization anywhere other than in Eretz Israel. For only in the land of Israel can one achieve the lofty purity of thought and action (avira d'Eretz Yisrael makhkim). To the believing Jew, this extraordinary emphasis on Eretz Israel should be a paramount reason for wanting to attach himself to the land. The Meshekh Chokhma concludes with this amazing statement: "From the time that Jerusalem and Zion were chosen, David in his Psalms, Isaiah in his visions, Jeremiah in his admonishments, and Yechezkel in his parables did not cease to extol the mitzva of living and settling the land."

Rabbi Meyer Fendel, Har Nof, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat Ha'Shavuah

[4] MicroUlpan
See the picture on the left? Can you tell what it is? (in the hard copy of TT) It's a coffee perculator. Okay, want to try for its name in Hebrew? CHALCHUL

[5] A Touch of Wisdom, A Touch of Wit
A number of tourists came to R' Yosef Chaim Sonnenfeld of Jerusalem, a few days before Pesach, and asked if they could spend the first days of the holiday with him.
"By all means," he said joyfully.

The tourists took out the then princely sum of five pounds sterling, and gave it to the rav, telling him, "This is for your expenses."

The guests attended R' Yosef Chaim's seder and the meals thereafter, enjoying all that was served.

On the second day, when it was still Yom Tov for the tourists but already Chol HaMoed for R' Yosef Chaim, he entered their room and placed the five pound note on the table. His guests protested vehemently, but R' Yosef Chaim told them, "Do you think that I would take money for offering hospitality to guests?"

"Why, Rebbe," asked one of them, "didn't you say so at the outset? Why did you take the money then?"

"I wanted," said R' Yosef Chaim, "you to feel perfectly comfortable at my table, like a man who eats what is his."

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).
Excerpted with the permission of the copyright holder

[6] Parsha Points to Ponder -for PESACH:
1) The Hagada states that, "had G-d not redeemed our forefathers from Egypt, we, our children, and our grandchildren would still be enslaved to Pharaoh in Egypt." How can we make this statement knowing that over the course of time we would surely have become free like other persecuted and enslaved nations in world history?
2) In the paragraph describing that our forefathers were idol worshippers, the Hagada quotes a verse from Yehoshua which states, "Your fathers lived beyond the river, Terach, the father of Avraham..." Why is Terach called AV a term usually used to connote someone who contributed to the spiritual character of our nation?
3) There are statements in Chazal (see B'reishit Rabba 2:5 and 44:20) which list the exiles the Jewish people were to experience in world history. They are Babylonia, Persia, Greece and Rome. Why isn't the Egyptian exile counted among our exiles?

Last week's Parsha Points to Ponder
(1) Why does the Torah seemingly contradict itself by first stating that the metzora is brought to the Kohein (14:2) and then relating that the Kohein goes out to the metzora (14:3)?
Chizkuni and Seforno answer that, in fact, both occur. The Kohein does go outside the camp to the metzora but the metzora also travels to the immediate outskirts of the camp. He does so to minimize the physical exertion on the Kohein as a sign of honor and respect.
(2) Why must the metzora shave his hair. beard and eyebrows as part of his cleansing process?
Kli Yakar explains that each of these areas of the body correspond to a sin for which tzara'at comes upon a person. a) Haughtiness - his desire to be the "top" or the "head". He shaves the hair on top of his head; b) Lashon Hara - the beard is like a fence around the mouth. He shaves his beard, symbolizing that he did not guard his mouth properly; c)Envy - using his eyes improperly to observe that which others have. He shaves his eyebrows... that his eyes were improperly used.
3) Following the laws of tzara'as, the Torah introduces the laws of the impurity of the "zav." It does so with the words "Speak to the Children of Israel and say to them" (15:2). Why weren't the laws of tzara'as - in both this week's Parsha and in Tazria - introduced with a specific command to tell the Jewish people as well?
Meshech Chachma points to the Gemara in Psachim (67a) which teaches that the zav is only sent out of the first two camps but can remain in the camp of Israel. Since he remains an official member of the Jewish people, the law is addressed to all of the "Children of Israel". The metzora, however, must leave all three camps, even the camp of Israel. Thus, he is not in the category of "the Children of Israel" and, as a result, the command is not addressed to the nation.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman of Beit Shemesh ppp@israelcenter.co.il • Answers will appear in the next issue of TT

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

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

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

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

The Torah calls the first day of Pesach Shabbat (because of the forbidden activities on Yom Tov, it qualifies to be called Shabbat, a day of rest), as in, "on the morrow of the Shabbat you shall begin counting". The Tzedokim claimed that Shabbat refers only to Saturday. Traditional Judaism claims that there is a "minor"or small Shabbat (Yom Tov) in contrast with Shabbat HaGadol, when more Melachot are prohibited. It is the Shabbat right before the Yom Tov day in question that got the name Shabbat HaGadol - because of its closeness to the first day of Pesach, the contrast between the two Shabbats is high- lighted.

Of course, the famous pasuk in the Haftara, telling us that G-d will send Eliya(hu) HaNavi before the coming of G-d's Day, the great (haGadol) and terrifying one.

Some say that the long Drashot on this pre-Pesach Shabbat, that sometimes continue into the night, serve to lengthen the day into a Shabbat HaGadol.

Until this pre-Exodus Shabbat, Shabbat only possessed the aspect of acknowledging G-d for His Creation of the wolrd. With the preparation for K.P. and for leaving Mitzrayim, Shabbat took on the extra dimension of commemorating the Egyptian experience and the Exodus. Shabbat increased in significance and scope and became then a Shabbat HaGadol.

[8] G'matriya Match
In Sh'mot 4:2, G-d asks Moshe what he has in his hand, and Moshe answer, a MATEH. How significant a role did that Staff play in the story of the Exodus. The g'matriya of that pasuk is 729, as is the numeric value of Pesach, Matza, and Maror.

[9] Divrei Menachem
In the special haftara for Shabbat HaGadol we read of a time of redemption when the righteous prevail and the wicked are vanquished. Not unexpectedly the prophet Malachi predicates this idyllic situation on the remembrance of Moshe's teachings. That, in turn, will herald the arrival of Eliyahu HaNavi in anticipation of the "great and awesome day of the Lord!" (Malachi 3:4-24)

What a build up! What drama! And for what purpose if not that Eliyahu, "may turn the hearts of the fathers back through their children and the hearts of the children back through their fathers" (ibid 3:24).

Rashi explains: The children are the vehicles for the return of their sliding fathers to G-d. For Tosefot Yom Tov, children and parents will be reconciled. Moreover, they assert, Eliyahu will make peace between Israel and the nations and proclaim the coming of the Moshiach. Incredibly, this awesome process begins with the children!

Dr. Morris Mandell and Leo Gartenberg (Sidra by Sidra) ask how we can be assured that our children will be prepared or that we, the adults, deserve this? Their answer: when we mold youth by practical and consistent example. Paraphrasing a wise judge they propose the prescription: Rather than spend time preparing the path for our youth we should prepare our youth for the path… Then Shabbat HaGadol will surely be a great Shabbat.
Shabbat Shalom & Chag Samei'ach - Menachem Persoff

SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

When the 15th of Nisan Fell on Motzei Shabbat…
The Mishna reads, "These things in (connection with) the Korban Pesach override Shabbat: its slaughter, the sprinkling of the blood on the altar, the cleansing of its entrails and the burning of its fat (that part of the sacrificial animal which is burnt on the Mizbei'ach). But its roasting… does not override Shabbat…"(Pesachim 6:1). "Once the 14th of Nisan fell on Shabbat and they (the Sanhedrin)… did not know whether (the slaughter of the Korban) Pesach overrode Shabbat or not… they were told that a certain man… Hillel… who studied under the two greatest men of the generation (the sages Shemaya and Avtalyon)… knew whether Pesach overrode Shabbat or not… They summoned him and (Hillel said to them,) 'Have we only one 'Passover' during the year which overrides Shabbat? We have many more than two hundred 'Passovers' during the year which override Shabbat (i.e. the Temidin - the two daily burnt offerings, the Musafin, the additional Korbanot, offered on Shabbat and Yom Tov, etc.). The term B'MO'ADO - in its appointed time - is said in connection with the Korban Pesach in the same way that B'MO'ADO is said in connection with the Tamid. Just as B'MO'ADO, which is said concerning the Tamid, overrides Shabbat, so does B'MO'ADO which is said in connection with the Korban Pesach override Shabbat…" But everyone knew that the Olei Regel were forbidden to carry their slaughtering knives to the Mikdash on Shabbat. What should they do? "Leave it to Israel. If they are not prophets, still they are the sons of prophets!' On the next day - the 14th of Nisan (which was Shabbat) - he whose Korban Pesach was a lamb stuck his knife in the wool; he whose Korban Pesach was a goat stuck it between the horns. Hillel saw this… and said, 'This is indeed the tradition that I received from Shemaya and Avtalyon'" (Pesachim 66a). The people had instinctively devised this unusual method of having their sacrificial animals convey the slaughtering knives to the Mikdash. On Erev Pesach, the time of slaughter of the afternoon Tamid was advanced one hour to allow the Kohanim extra time to sacrifice the huge number of Korbanot Pesach. (When Erev Pesach and Erev Shabbat coincided, the time of slaughter was advanced two hours. The roasting of the Korbanot Pesach had to be completed before Shabbat.) When the 14th of Nisan did not fall on Shabbat, the Sages ordained that another Korban, Chagigat Arba Asar should be offered together with the Korban Pesach to ensure that there would be enough meat to satisfy everyone in the Chavura. (By the time the Korban Pesach was to be slaughtered, all circumcised Jewish males above the age of 13, and all women and girls above the age of 12 who were "not distant" from Jerusalem, were required to join a Chavura. A Chavura was usually an extended family together with friends and neighbors that joined together to offer and eat the Korban Pesach as a group.) Satiated by the meat of the Chagigat Arba Asar, they would less likely come to violate the Lo Ta'aseh of breaking a bone of the Korban Pesach (Shemot 12:46).

"The Pesach was slaughtered in three groups… When the first group entered and the Azara was filled, the gates of the Azara were closed. A Teki'ah, a Teru'ah and a Teki'ah were sounded. The Kohanim stood in rows and in their hands were vessels of silver and vessels of gold. In one row, all the vessels were of silver and in another row, all the vessels were of gold, they were not mixed together…A Yisrael slaughtered his own offering (if he was able, if not professional help was available) and a Kohein caught the blood. The Kohein passed the vessel to his fellow, and he to his fellow… and the Kohein nearest to the altar tossed (poured) the blood in one action against the base (of the Mizbei'ach)… When the first group went out, the second group came in, when the second group went out, the third group came in… the Leviyim sang Hallel… As the rite was performed on a weekday so was it performed on Shabbat… (Pesachim 5:5-8). But on Shabbat, the Sages did not permit the people to immediately return to their Chavura with their sacrificial meat. "When the first group went out (after slaughtering their Korbanot Pesach) they remained on Har HaBayit, the second group remained within the Cheil. The third group remained where they were (in the Azara). After nightfall (i.e. after Shabbat) they went out and roasted their Korbanot Pesach." (The Cheil was the area between the Soreg and the outer wall of the Ezrat Nashim. The Soreg was the outer boundary of the Cheil, an expanse 10 Amot wide, which surrounded the outer walls of the Azara and the Ezrat Nashim. The rabbinical literature describes it as a reticulated partition made of slats of wood. There were gaps in the Soreg, guarded by Leviyim, before each gate of the Azara and the Ezrat Nashim, to enable Kohanim and Yisraelim to enter the Mikdash complex. Josephus writes that it "was a partition made of stone all around, whose height was three cubits: its construction was very elegant, upon it stood pillars, at equal distance from one another, declaring the law of purity, some in Greek and some in Roman letters, that "no foreigner should go within that sanctuary…" (J. Wars V, 5:2). Probably the Soreg was originally constructed of wood, and later when Herod renovated the Mikdash, he replaced the wooden fence with a stone wall.)

They had to hurry! Even though the Chavura started roasting the Korban Pesach hours later than usual, the Seder had to be completed and the Pesach consumed on time, Halachic midnight. As soon as Shabbat ended, Chavura members who had not gone to the Mikdash started preparing the coals so the oven would be ready when their colleagues returned with the meat of the Pesach. "How do they roast the Korban Pesach? They bring a skewer of pomegranate wood and thrust it through (the animal), from its mouth to its rear" (Pesachim 7:1). The innards of the Pesach (that which were not burnt on the Mizbei'ach) were also skewered on the pomegranate spit and roasted. The two ends of the branch were placed in notches at the top of the oven thus suspending the lamb (or goat) above the charcoal. The Olei Regel observed three positive Mitzvot D'oraita (some Mitzvot Lo Ta'aseh, as well as some De'rabbanan, drinking four cups of wine, etc.) on the night of the 15th of Nisan.Magid - They discussed Yetzi'at Mitzrayim (Shemot 13:3). "And whoever enlarges on the tale of the exodus from Egypt, that one merits praise." In Mikdash days, the youngest participant asked five questions, not four. The original fourth question was, "On all other nights, we eat meat that is roasted, stewed, or boiled in water - but on this night (referring to the Korban Pesach) only roasted meat. Achilat Matza - The eating of a Ke'zayit (olive's bulk) of Matza (Shemot 12:18). All members of the Chavura were required to eat a minimum of one Ke'zayit of Korban Pesach accompanied by Matza and Maror (Shemot 12:8). Before fulfilling the Mitzva, they recited the Beracha, "…Asher Kideshanu Bemitzvotav Vetzivanu Al Achilat HaPesach (Hil Chametz U'Matza 8:7).
Catriel's book in progress: The Temple of Jerusalem, A Pilgrims Prospective; A Guided Tour through the Temple and the Divine Service

Towards Better Davening and Torah Reading
Pesach means the Seder, matza, maror, wine, hagada... and lots more, It also means HALLEL, even though we only say the full Hallel on the first day (and the preceeding night). For the remainder of the Chag, we skip the first 11 p'sukim of two of the chapters of T'hilim that make up Hallel. So let's polish some of the pronunciation pitfalls contained therein. Let's look at the last two p'sukim of Ps. 114, B'TZEIT YISRA'EL, which is not only part of Hallel, but it is also the Psalm of the Day for the first day of Pesach, according to Minhag Yerushalayim.

MILF'NEI ADON CHULI ARETZ, MILFNEI ELOHAI YAAKOV. HAHOFCI ATZUR AGAM MAYIM, CHALAMISH L'MAYNO MAYIM.
Third word - CHULI is pronounced MIL'EIL, CHU-li.

And the sixth word - we've done this before. But some people refuse to believe what you are about to read. This word is one of G-d's names. It is very often mispronounced ELOHA. That's not correct. It is as incorrect as saying an apple is a TAPUCHA. When a CHET, HEI, or AYIN is the last letter of a word and there is a PATACHunder that letter, the PATACH is pronounced first and then comes the sound of the letter. TAPU-ACH, the A before the CH. RU'ACH, MIZBEI'ACH, etc. And the same goes for HEI with a MAPIK (dot) in it and a PATACH under it. The sound of the PATACH goes first, and then the aspirated HEI sound. The tree upon which Haman was hanged was GAVO-AHHH 50 AMA, not GAVOHA. G-d's name is ELO-AHHH, not ELOHA. AYIN works the same way, but Ashkenazim can hurt their throats if they try to say the Hebrew word for week, correctly. Let's stick to the HEI. And the well-known CHET. In addition to sounding the PATACH before the CHET or HEI sound, the accent is never on the last syllable, but on the one before it. ta-PU-ach, miz-BEI-ach, e-LO-ahhh. And so on. S'faradim do these words a little differently. Whereas the syllables of wind for an Ashkenazi are RU and ACH, a S'faradi draws out the U of RU until is takes on a W sound (which is the real consonant sound of a VAV, not a V) that blends with the ACH syllable. RUWACH. TA-PU- WACH. GAVO-WAHHH. That's what happens with a CHOLOM and a SHURUK. A CHIRIK and a TZEIREI lengthen to introduce a Y sound (the consonant sound of the YUD). Ashkenazim say MIZ-BEI-ACH. S'faradim say MIZ-BEI-YACH. PI-ACH. PIYACH. G-d's name, e-LO-wahhhh. Ashkenazi - e-LO-ahhh.Incorrect pronunciation - e-LO-ha. We've said it before: this is one of G-d's names we are discussing. It behooves us to pronounce it correctly. In the context of Hallel, it is particularly irksome to hear a whole congregation singing ELOHA YAAKOV.
First word of last pasuk. HA-HO-F'CHI. SH'VA NA under the FEI. It belongs to the following syllable, not the previous one. Not HA-HOF-CHI, but HA-HO-F'CHI. Accent on the F'CHI syllable. MILRA.

Watch out not to blend AGAM and MAYIM. A slight pause between the two words will keep the final MEM of the former and the initial MEM of the latter, distinct.
Next to the last word. SH'VA NACH under the AYIN. SH'VA NA under the YUD. First syllable L'MA* (the star means the AYIN is silent in Ashkenazi pronunciation of a guttural click in S'faradi pronunciation), second syllable, Y'NO (as in Brooklynese for you know, y'no what I mean?). L'MA-Y'NO MA-YIM.
One more word from the AHAVTI chapter.

P'TA-YIM
See it big. First impression is that the word is P'TA-IM (or P'SAW-IM). But it isn't. The CHIRIK is not under the ALEF. It is under the YUD. Nothing is under the ALEF. When that is so, the ALEF is totally invisible. Inaudible. As if it weren't there at all. P'TA-YIM. TIFN. Chag Sameach

Parsha Pix
Kohein Gadol is between two identical goats. He will draw lots over them and one will be the special Yom Kippur chatat, while the other will be the scapesgoat that will be sent out into the midbar.
The numbers on the left should be familiar from the Yom Kippur musaf which describes the Avoda of the Kohein Gadol on Yom Kippur. ACHAT. ACHAT V'ACHAT, etc. was the counting of the blood sprinkling.
The Mizbei'ach is the Mizbei'ach, a major "player" in Parshat Acharei, and not just for Yom Kippur service. For example, notice the cow, goat, and sheep that as korbanot can only be offered on the Mizbei'ach. Not outside the Mikdash. Note the arrow pointing away from the Mizbei'ach is pointing to a DO NOT ENTER sign, which in this case is a DO NOT GO IN THAT DIRECTION sign. The opposite is also true. Animals for personal use may NOT be slaughtered in the Mikdash area.
The faucet represents the water of the KIYOR from which the Kohein Gadol washed his hands and feet ten times in the course of the Yom Kippur service. It cannot really represent the water of the Mikveh in which the Kohein Gadol immersed himself five times in the course of the Avoda, because water draw from a tap is invalid for Mikveh. On the other hand, perhaps the Mikveh had its required minimum of properly collected rain water, and the tap water only added to the Mikveh.
That leaves the very large pair of candle sticks, representing Shabbat HaGadol. Big candlesticks for the big Shabbat.
That leaves one visual TTriddle.
Speaking of TTriddles, YYW submitted the best solution set for last week's TTriddles. Let us know when you want to come by to collect your "loot".

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. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last issue’s (M'TZORA) TTriddles:
[1] Two dots = -er; one dot = -ee
[2] Israel's borders and Egypt's sin
[3] A unique 6 in 2 sequence
[4] 2 elements from the Parsha Pix

And the envelope, please...
[1] The answer to this one was found in the Towards Better Davening and Torah Reading column, which discussed the words M'TAHEIR and MITAHEIR. The words are spelled the same, the only difference being the SH'VA under the MEM in the first case and the CHIRIK under the MEM in the second case. M'TAHEIR describes the Kohein who is the one who purifies the m'tzora. He is the purifier and the Hebrew word has two dots under the MEM. The purifi-ee, the one being purified, has one dot, the CHIRIK under the MEM.
[2] Although we generally call last week's sedra M'TZORA, the name is not so "nice" and different communities renamed the sedra with a nicer name. Some S'faradi communities call the sedra TAHARA as a euphemism for the ritual defilement of the M'tzora. Or taking as a name the content of the beginning of the sedra rather than one of its first key words, as sedras are usually named. Yemenites call the sedra ZOT TIH-YEH, as in ZOT TIH-YEH TORAH HAM'TZORA. Taking the phrase ZOT TIH-YEH, this will be (the Laws, procedures, of the M'tzora) and searching Tanach for other occurrences, one is surprised to find only two other places. In Parshat Mas'ei, we find ZOT TIH-YEH LACHEM the Land in its boundaries all around. The other time is in Zecharia - This will be CHATAT MITZRAYIM, the sin of Egypt. That's it. Three times ZOT TIH-YEH.
[3] The shortest p'sukim in the Torah have three words. There are around a dozen such p'sukim. Two of the three-word p'sukim are found in M'tzora, one right after the other. They are Vayikra 14:55-56...
U'L'TZ'RAAT HABEGED V'L'BAYIT: V'L'SEIT V'L'SAPACHAT V'L'B'HERET:
There seems to be some kind of SEGULA in reciting the three-word p'sukim, as one can find such a list in a good Siddur, as part of the Motza'ei Shabbat recitations. There are other lists of unusual p'ukim as well.
[4] AB-- was supposed to be a very negative kind of blood, like the blood in the sedra that rendered a man or woman TAMEI.
[5] The four guys with N'GA'IM on their foreheads and strange coloring in their hair are standing around a soccer goal, so they represent the opening of the haftara of M'tzora - V'ARBA'A ANASHIM HAYU M'TZORA'IM PETACH HASHAAR...SHAAR in the context of the haftara is the gate of a city. In TTriddlese, it is a soccer or hockey goal.

This week's TTriddles:
[1] Off-beat reason YK is Yom K'Purim
[2] Sharp contrast of the sedra's avoda and the day's
[3] The sedra & the original Shabbat HaGadol
[4] Mr. Jeremy Fisher failed his O levels
[5] Slogan common to sedra & Motza"Sh
[6] Two promises in one pasuk come in handy about 13-14 hours after we read them
[7] Pair of common factors of Shabbat & Motza"Sh
[8] one element from the Parsha Pix

Israel Center Miscellany
Re: The Israel Center and Torah Tidbits
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The Yair Landau Memorial Library (1st floor) is open all the hours the Israel Center is open (except when a class is taking place there). Yaacov Rosen, the book librarian is on duty: Sunday: 10:00am - 3:00pm, Wednesday: 10:00am - 1:30pm, Thursday: 10:00am - 2:30pm

Yankel Winet z”l Torah Tape Libraries including the Israel Center Torah Tape Library and the Aish HaTorah Tape Library at the Center, Located in the Yair Landau Memorial Library Israel Center, first floor, (02) 566-7787 ext. 201

FYI: Israel Center Libraries...
Yair Landau Memorial Library - English & Hebrew Judaica reference
Arnold Abroms Memorial Lending Library Mostly English Judaica - can be borrowed
Book Family Memorial Library Sifrei Kodesh in the Ganchrow Beit Midrash
Yankel Winet z”l Torah Tapes Library
Dr. Maurice E. Joseph Jewish Video Center
The Tzipporah Freilich Sanders Memorial Reference Library

2 Library announcements: The libraries at the Israel Center will be closed during Pesach.

For your information: Over the years of Torah Tidbits, the typing and layout have been done with several different programs. For more than a year now, TT has been prepared with DavkaWriter, and the program just gets better and better. Davka’s contact in Israel: 991-2718.

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Sundry
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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. At your service 9:00am-1:00pm, Sundays to Thursdays. Call the Israel Center Travel Desk, 566-7787 ext. 244; fax:566-0156•tiyul@israelcenter.co.il
LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the
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Hold this date...for our next Israel Center In-House Shabbaton - May 27-28, B'chukotai

"Season of our Liberty" - WALKING TOUR Chol HaMoed, Tuesday, April 26, 1:00pm, Guided by famous, licensed guide Rabbi Yehuda Landy, Meet at the Israel Center • Liberty Bell Garden, Caves near King David Hotel, Yemin Moshe to Aqueducts and Windmill, Music Center, the exciting places in the Emek Refaim, German Colony area, We will deal with items connected with the Batei Mikdash thru modern times. All ages are invited to join., Call the Travel Desk ASAP • 25/35NIS

BOOKED: Gush Katif Solidarity: Chol HaMoed, Wednesday April 27, Bus leaves from the Israel Center at 9:30am, Program: 11:30am, March from Entrance to Happening area, 3:30pm: Rabbi, Members of Knesset, Dignitaries Musical Concert, World famous bands, Program coordinated with the police, Sign up immediately with the Travel Desk, Price: 36NIS

Monday, May 2nd, 1:00-4:00pm (Right after Pesach), The Heart of our Holy City: An interesting tour of the Jerusalem Municipality at Safra Square, Following that tour (in the building next door) we will have an inspiring tour of the Museum of the Underground Prisoners (during the British Mandate in Jerusalem), We will have coffee and cake as part of this tour to celebrate a Special Event, Price: 33NIS • Limited to 33 participants, Your paid reservations must be in before Pesach, Call the Travel Desk at 566 7787 ext. 244 or 261

Tour of Begin Center with Nachman Kupietzky, also: Overview of J'lem and First Temple Archeological Finds, Tue. May 3, 1:45pm check-in 36NIS/50NIS, must pay in advance • Space limited, Call TRAVEL DESK, 566-7787 ext. 261 or 244, to reserve

The Sussia and the Alon Center for Bedouin Culture Tiyul on May 4th is BOOKED -If you want to be put on a waiting list, please call the Travel Desk

For reservations at the hotels listed below or any other Israeli hotels, please call the Travel Desk 566 7787, ext. 244.
Please note: Hotels are sometimes booked by the time you respond to the deals on this page. Or sometimes they make last minute changes in their deals. It is frustrating to both you & us. We ask for your understanding. We will do our best to help out.

Treat yourselves to a Post-Pesach Mini-Vacation
Nir Etzion, valid May 6-8
Shabbat Package (2 nights), 1276NIS per couple
Shabbat F/B, Motza"Sh B/B

Canaan Spa, valid May 2-5, 8-11
Midweek, 1300NIS per couple, per night, F/B

Shalom Plaza, Neve Ilan, valid May 6-7
Shabbat, 860NIS per couple, F/B

Dan Panorama, Tel Aviv, valid May 2-9
2nd night, 50% off, 680NIS per couple, per night, B/B

Ruth Rimonim, Tzfat, valid May 6-8
Shabbat Package (2 nights), 1276NIS per couple
Shabbat F/B, Motza"Sh B/B

Rimonim Hermon, Neve Ativ, valid May 11-14
Yom HaAtzmaut package, 750NIS per couple, per night, H/B
min. 3 nights

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 TT665

The Avrom Silver Jerusalem College for Adults is the educational component of the Seymour J.Abrams • Orthodox Union • Jerusalem World Center and incorporates all the classes & lectures of the OU Israel Center. "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), 13-27 Nissan (April 22 - May 6)

Thursday, April 21st - the Center will be open from 9:00am to 2:00pm for Torah Tidbits pick-ups and Mincha at 1:20pm

Friday, April 22 • Shabbat, April 23 • Sunday, April 24 The Center will be closed
The Israel Center family wishes you and yours a Chag Pesach Kosher V'Sameach

Chol HaMoed at the Israel Center
Monday, April 25th, 8:00pm: Jerusalem Love - A historical journey, told with original and classic Broadway songs and Israeli classics..starring Seth Yisra'el Lutnick, accompanied by Paul Salter, keyboard, 30NIS members & students • others 40NIS

Tuesday, April 26th, 10:30am: Review of Omer, Tal, Chol HaMoed, and more...Shiur by Phil Chernofsky

Tuesday, April 26th, 1:00pm - Walking Tiyul, see tiyul section for details

Tuesday, April 26th, 8:30pm: Experience the crisp clear air of the HOLY CITY OF TSFAT here in YERUSHALAYIM - Simply Tsfat in Concert - In concert, they merge Heaven and Earth through music and stories of the great Chassidic master, Rebbe Nachman of Breslev, Advance bookings: 03-532-5272 • 052-566-5601 • tickets: 40NIS/50NIS (at the door)

Tuesday, April 26th, 8:00pm: Living Healthy, Happy, and Long a nutrition lecture by Irwin Goldenberg

Wednesday, April 27, 9:30am - Tiyul to Gush Katif - BOOKED

Root & Branch Association in cooperation with the Israel Center
Wednesday, April 27th • 18:45-21:45
18:45: "Responding Jewishly to Israeli Environmental Problems"
19:45: "Applying Jewish Values to Help Save Humanity and Revitalize Judaism"
20:45: "Should Jews be Vegetarians?"
by Prof. Richard H. Schwartz, Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10

Israel Homes Program presents: An Informative Multimedia Presentation about Buying a Home in Israel: Financing issues / Mortgage options • Legal questions answered, Where to buy? • New or Second-hand? • Investments, 2nd home, Aliyah?, Wednesday, April 27 (Hol HaMoed Pesach) 7:30pm at the Center, Presented & Sponsored by: RE/MAX Vision – Eli Buton • Real Estate Attorney – Jonathan Livny, Bank of Jerusalem - Stuart Hershkowitz • Israel Homes Program - Dr. Gary Steinman, Kesher Property Management – Elana Zeevi • Bank Leumi (Rehavia branch) – Miri Pakin & Emanuel Nadgar, For more information call: Alyssa Friedland (02) 623-0430 or 054-668-4111

The Center will be closed Thursday and Friday Chol HaMoed and Shabbat the Seventh Day of Pesach.We will reopen IY"H on Sunday, May 1st, Isru Chag

SUN-Thu in the Ganchrow Beis Medrash (first floor)
10:00am Masechet Kiddushin with Rabbi Pesach (Paul) Greenman
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
Call to check exactly when these shiurim will resume

Sunday
N'SHEI LIBRARY closed
Sunday morning classes with Golda Warhagtig, Tonia Frohwein, and Shprintzee Herskovits -call to verify who will be teaching on Isru Chag
Sundays 12:30pm (and WED 8:00pm) • Creative Life Education, Alternating presenters, incl. Dr. Vivienne Damelin, Aharon Romm,
Sunday 7:30pm (men & women) Issues in Jewish Thought as they emerges from the Torah with the help of Ramban's Commentary - Now Studying: The genealogy of No'ach's descendants: A link to what past? with Rabbi Chaim Eisen

Monday
N'SHEI LIBRARY - closed
Pearl Borow and Rabbi Leff will resume IY"H on Monday, May 2nd. Dr. Goldblum will resume on the 9th
on sale: Jewish Books for Adults and Children by Simcha Publishing • Mondays 10:00-12:00
Fit Forever: Look & Feel your Best! Exercise for women of all ages, Mondays 11:35-12:35pm, Gentle exercises to improve flexibility, circulation, posture, etc. Breathing and relaxation skills to use every day.
Monday, May 2nd, 12:30pm, in the Library (free), Lunch and Video Using Mishna to Memorialize Those Fallen in the Holocaust - Rabbi Aharon Adler
3:00-5:00pm - Women's Beit Midrash, Acquire study skills and knowledge crucial to your life as a Jew - join us! Guided Chavruta study with Pearl Borow, Fine Tuning Shabbat (with text) - Phil Chernofsky
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy Aber Barad (643-5276)
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli Yosef
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday, May 2nd, 7:30-9:30pm

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 - New additional hours for theGemach- Tue. 7:00-9:00pm
9:00am: Phil Chernofsky on the Omer, substituting for Rabbi Adler
10:15am: Rabbi Gold: The Parsha through the Eyes of the Haftara
9:00am: Dr. Hayim Abramson: Torah Allegories and
11:00am in Hebrew
10:50am: Rabbi Spiegelman on Parshat HaShavua
Raizel Zisk resumes on May 10th
Tuesday, May 3rd, 12:30pm, in the Library (free), Lunch and Video New Windows into the Past: Answers to Still Open Questions About the Holocaust - David Silberklang of Yad Vashem
Call to check exactly when Esther Sutton and Leah Zitter will be resuming their classes
Upcoming FREE videos at the Israel Center...
Tuesday, May 3, 2:00pm: Hill 24 Doesn't Answer - This 1955 film was the first movie produced in Israel. It has been well-received... One critic said, "This movie is a masterpiece. Don't let it be forgotten!" The New York Times calls the movie, "A forthright and absorbing tribute to largely unsung valor." It is is the story of a group of Israeli soldiers who, in '48 at the end of the "War of Liberation, have been sent to guard an outpost (Hill 24) overlooking a strategic valley. This four-person unit's job is simple: hold the position during the night, then put up the Israeli flag in the morning so the UN and the combatant's representatives can mark the position as Zionist territory... Through the diverse personal stories of the defenders, the viewer gains moving insights into the birth of the State and those who risked their lives to insure her survival.
Tuesday, May 17, 7:00pm: One Day in September - winner of many awards, including the Oscar for Best Documentary of 2000. It is the heartbreaking story of the murder of the 11 Israeli athletes at the Munich Olympics. Besides footage taken at the time, there are interviews with the surviving terrorist, Jamal Al Gashey and others...
A class for the serious and the curious... at the Israel Center: THE LANGUAGES OF THE TENACH on Tuesday evenings, at 8:00pm - with Yoel Lerner - Explore similarities and differences between the Hebrew and the Aramaic of the Tenach • the significance of the Migdal Bavel episode • the importance of the hakhamim of Tiberias in the 7th and 8th cent. CE • Biblical Hebrew's use of sounds for which there were no separate letters in the alphabet • Biblical Hebrew's verbs which have no real tenses • Torah speckling its stories with words reflecting the linguistic background of those stories • the different Hebrew dialects spoken in different parts of the country during the days of Bayit Rishon

Rabbi Gordon and Rabbi Wolicki will resume their shiurim IY"H on May 4th
Chani Abramson & Jackie Lowenstein will both in resume IY"H on May 4th
Wednesday, May 4th, 12:30pm, in the Library (free), Lunch and Video "To Remember is a Mitzvah" - Rabbi Sholom Gold
Wednesday, May 4th, at 7:45pm (Maariv at 9:00pm) - Leil Yom HaSho'a V'ha-G'vura (early) - Confronting Human Suffering — with G-d with Rabbi Chaim Eisen

Thursday
THU: Dvar Torah by Menachem Persoff
Art Workshop Thursdays, 10:00-12:00: Weekly drawing class (other media possible) Call Rachael at (02) 627-1577 for details
time varies Shiur while you fold with Phil Chernofsky

Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen

Friday EVE
"Early Shabbat Minyan": Mincha 15 mins. before Plag; Kabbalat Shabbat after Plag, Erev Shabbat Parshat K'doshim, Friday May 6th, Mincha will be 5:43pm, Plag is 5:58pm, Kabbalat Shabbat., Mincha: Emor 5:47pm • B'har 5:51pm • B'chukotai 5:55pm

Upcoming at the Israel Center
Shabbat Parshat K'doshim, May 7th, 5:00pm shiur (Mincha at 6:00pm): The Avot and the Mitzvot - Dr. Moshe Kuhr

Friends and relatives of singles! Members of shidduch committees and matchmakers! People who want to make a difference in another Jew’s life! The Art of Being a Dating Advisor with Tips On How To Be A Better Shadchan, Sunday, May 8 • 6:45 to 10:00pm, Admission 75NIS - includes materials and ongoing “technical support”, Rosie Einhorn, L.C.S.W. and Sherry Zimmerman, Esq.authors of Talking Tachlis and In The Beginning, dating advice columnists and founders of Sasson V’Simcha, a non-profit organization dedicated to helping Jewish singles marry - Also... Dealing with difficult issues • Monday, May 16, 8:00pm • 30NIS

Shabbat Parshat Emor, May 14th, 5:00pm shiur (Mincha at 6:00pm): Parsha and... - Yaacov Peterseil & Co.

Feeling emotional pain? Experiencing depression, anxiety, anger, lack of focus, or an inability to make your needs understood? In this stressful era, all of us have these feelings sometimes. When we feel owned by these feelings, it's time to find methods to regain control of ourselves. Acquire practical skills to help improveself-esteem,self-control, and interpersonal effectiveness. Cognitive-behavior oriented group for women beginning after Pesach. Limited space. Register NOW • Call Judith Rosenblum, M.S.W. 052-511-8407or Devora Weinberger, B.A., therapist, Hadassah Hospital Trainee in Cognitive Behavioral Therapy, M.A. Physcology Candidate 050-635-5982

Gala Dinner of the Seymour J. Abrams • Orthodox Union Jerusalem World Center, Rabbinic Leadership Award: Rabbi Shlomo Riskin, Keter Torah Award: Phil Chernofsky, Gemilut Chessed Award: Dudi Zilbershlag, Eishet Chayil Award: Perel Azaria, Sunday, June 5, '05, Leil Yom Yerushalayim, at the Renaissance Hotel, For reservations and journal ads call (02) 566-7787 ext. 203 email: dinner@israelcenter.co.il

Meet our Honorees:
Rabbi Dr. Shlomo Riskin, Rabbinic Leadership Award
Rabbi Dr. Shlomo Riskin, founder and Chancellor, Ohr Torah Stone educational institutions, and Chief Rabbi of Efrat, has been a distinguished communal rabbi for 40 years and a major force in interpreting Torah and its values to thousands of adults and youth in Israel and the United States. He has been a supporter of the OU Israel Center since its inception.
Rabbi Riskin graduated summa cum laude from Yeshiva University and received his smicha from Rabbi Joseph B. Soloveitchik. He has a master’s degree in Jewish History and received his Ph.D. from New York University’s Department of Near Eastern Languages and Literature.
As founding rabbi of Lincoln Square Synagogue in Manhattan, Rabbi Riskin created a focal point for a return to Orthodoxy for many young intellectuals and professionals and became a major spokesman for Modern Orthodoxy. In 1983, Rabbi Riskin left Manhattan and pioneered the settlement of Efrat.
Discussing making aliya in an article published by Ohr Torah Stone, Rabbi Riskin says: “On a conscious level, the Biblical commandment ‘And you shall inherit the land and dwell therein’ was the first motivating factor. But it was not only the formal command, which at least according to Nahmanides, applies to every Jew in every generation. It was also due to my perception that the State of Israel exultantly confirms the eternity of the Jewish people and demonstrates that our ancient prayer for the in gathering of exiles and the rebuilding of Jerusalem had not been uttered in vain. Moreover, I yearned to join in the most magnificent adventure of our people in 2,000 years. I could not escape the sense that after May 14, 1948 - whatever happens in the Diaspora to the Jewish people is at best a footnote to Jewish history, whereas in Israel we are meriting the chapter headings.”
The Ohr Torah Stone organization was also founded by Rabbi Riskin in 1983. Since then, OTS has grown into an all-encompassing educational network, ranging from junior high school to post-graduate programs, all united in their mission of training a new generation enlightened by a spirit of tolerance and social justice.
Rabbi Riskin’s innovative and creative ideology of an authentic Halachic Judaism that is inclusive of every Jew and sensitive to universal human concerns has made him an outstanding figure in Modern Orthodoxy and in demand as a speaker throughout the world.

Dudi Zilbershlag, Gemilut Chessed Award
David “Dudi” Zilbershlag, founder of Meir Panim, is a prominent businessman, respected public mediator and successful publisher of the independent Hareidi newspaper BaKehila. He is known for his far-ranging vision, magnetic personality and all-encompassing love for people. Throughout his career, Dudi Zilbershlag has advocated the importance of people with diverse levels of observance or backgrounds connecting, communicating and creating together. As an observant Jew, he has always been disturbed by the great split between the religious and secular camps in Israel, as well as the enormous gulf between rich and poor. He said to himself: “We are a nation of mitzvot involving action; let’s find something we can do together.” This ideology inspired him to launch a project creating a bridge of tolerance and understanding and generating a spirit of community among all Jews.

Meir Panim (“A Friendly Face”) was established in 2000 by Dudi and Rivka Zilbershlag in memory of two sons who passed away from a rare liver disease. The organization provides daily, hot, nourishing meals to people of all ages, nationalities and backgrounds, while maintaining dignity and sensitivity for those it serves. From a modest beginning of one soup kitchen in Jerusalem, Meir Panim today has 12 branches throughout Israel, feeding 250,000 people monthly, including 140,000 children. The service is provided by a wide variety of professionals and volunteers, including individuals from all walks of life in Israeli society – secular and religious, adults and youth, soldiers and students – reflecting Dudi Zilbershlag’s philosophy of all Jews working together. In Sderot, Meir Panim and the Israel Center cooperate to provide meals for participants in the Israel Center’s Makom Balev youth program. In addition to its chain of free restaurants, Meir Panim also operates six other projects, offering various types of assistance to the needy.
Dudi and Rivka Zilbershlag accepted G-d’s will and turned their grief into a purposeful mission. By making giving to others the focus of their lives, the Zilbershlags trusted that they would receive the healing and inner peace to help them carry on. Dudi Zilbershlag’s dream was not in vain. His endeavor was blessed with success: Meir Panim has given a new lease on life to thousands of people.
Next Issue: Phil Chernofsky and Perel Joseph-Azaria

Pesach
Pesach Kashrut Information:
The OU does NOT certify any products for Pesach that contain KITNIYOT. However, Nestle's Quik does contain kitniyot, the Hebrew label states this fact accurately, and an OU-P was mistakenly placed on this product. Nestle's Quik is NOT under the OU for Pesach.
The OU does certify Egg Matza as Kosher for Pesach, with the "warning" for Ashkenazim. There is also at least one cookie that is halachically equivalent to egg matza - matza ashira, which also carries the "warning", but be careful to read labels to avoid mistakes with unfamiliar products.

Your Personal Erev Pesach on Shabbat Chart
Don't be too hard on yourself if you don't remember previous Erev Pesachs that were on Shabbat (EP/Sh) or what special issues are involved. They are not such common occurrences. Would you like to know how many EP/Sh you've lived through? Here's how to use the chart below.
Find your age as of this Shabbat within one of the ranges in column A.
Column B tells you how many EP/Sh you've had, including this year's.
Move to columns C, staying on your row, and you will see the details of your first EP/Sh. C1 is the Jewish year. C2 is the sedra of that year's EP/Sh. C3 is the secular date. Follow column C upward to see the details of all of your EP/Sh.
Column D tells you how many years since the previous EP/Sh.
Column E tells you how many years until the next EP/Sh.
A B C1 C2 C3 D E
0-3 1 5765 ACHAREI April 23, 2005 4 3*
4-10 2 5761 TZAV April 7, 2001 7 4
11-23 3 5754 TZAV March 26, 1994 13 7
24-27 4 5741 ACHAREI April 18, 1981 4 13
28-30 5 5737 TZAV April 2, 1977 3 4
31-50 6 5734 TZAV April 6, 1974 20 3
51-54 7 5714 ACHAREI April 17, 1954 4 20
55-74 8 5710 TZAV April 1, 1950 20 4
75-77 9 5690 TZAV April 12, 1930 3 20
78-81 10 5687 ACHAREI April 16, 1927 4 3
82-94 11 5683 TZAV March 31, 1923 13 4
95-101 12 5670 ACHAREI April 23, 1910 7 13
102-105 13 5663 TZAV April 11, 1903 4 7
106-108 14 5659 TZAV March 25, 1899 3 4
109-ad 120 15 5656 TZAV March 28, 1896 13 3
For example: If you will turn 24 during Chol HaMoed Pesach, you are still only 23 on EP/Sh. So your range of ages is 11-23 and you've had only 3 EP/Sh so far. Your first one was Shabbat Parshat Tzav 5754, which was March 26, 1994.
You had your 60th birthday this past Chanuka. Your range is 55-74 and you've had 8 EP/Sh so far. You probably have no recollection of at least the first two, when you were 5 and 9 years old.
Although there is an EP/Sh scheduled for 5768 (2008), that number in column E gets an asterisk because a Sanhedrin will make the fixed calendar obsolete.

Three* Steps to Rid Oneself of Chameitz
Thursday evening, from 7:30pm (after Maariv), we search our homes for Chameitz. The result of the search should be the knowledge of where one's chameitz is stored and will be sold, where one's chameitz is and will be burned, where one's chameitz is and will be consumed before Shabbat morning at 9:54am (Jerusalem), AND where one has NO CHAMEITZ. The search is meant to find forgotten chameitz, if it exists, and deal with it.

We search by the light of a candle - a flashlight is helpful. Feather and wooden spoon are also traditional. Before commencing the search (which is like a final, thorough inspection of places in your home, machsan, office, car, where chameitz is found throughout the year), we recite the bracha: AL BIUR CHAMETZ
Have in mind the search, the sale on your behalf, the burning, and the declarations of nullification. They are all part of the mitzva of ridding oneself of chameitz, and of avoiding the prohibitions of possession of chameitz.

After the search, say this first declaration of nullification.

This declaration must be understood by the one making it, so it can be said in Hebrew or any language the person understands.

Any chameitz or leaven that is in my possession, which I have not seen, that has not been removed, and that I don't know about, should be annulled and become ownerless, like the dust of the earth.

Friday morning, before 11:15am, one should burn the chameitz. Even though, this year, chameitz is permitted for another day, the practice is to burn the chameitz at the same time one would do so in all other years. The second BITUL is not said on Friday, but rather on Shabbat morning.

This passage can be said during the burning of the chameitz:
If one misses the 11:15am time, he certainly burns the chameitz anytime during the day, but one should stick to tradition and keep to the deadline.

Shabbat morning, Shabbat HaGadol, Erev Pesach
Davening is usually earlier than usual to allow for use of chameitz Lechem Mishna at the main Shabbat meal (and at early Seuda Shlishit, as well). Chameitz may not be eaten on Shabbat past 9:54am. Ashkenazim using egg matza for Lechem Mishna should also finish egg matza (the meal with Pesach-dik foods can continue beyond this time) by 9:54am. Some say that one can eat egg matza until halachic noon - 12:37pm. S'faradim, who eat egg matza (matza ashira) during Pesach, can eat it on Erev Pesach until mid-afternoon.

It is suggested to divide one's main (early) meal into two, by benching after the first course, for example, and then take a break, a walk around the block, some interlude, to justify washing again for HaMotzi (challah or egg matza) and continuing the meal as Seudat Sh'lishit. Remember to finish with chameitz by 9:54am and with egg matza by 9:54am or 12:37pm (consult with your Rav for this timing).

Some time between 9:54am and 11:14am, the "fifth hour of the day", one should say the BITUL declaration.

Any and all chameitz or leaven that is in my possession, whether I have identified it or not, whether I have seen it or not, whether I have removed it or not, should be annulled and become ownerless, like the dust of the earth.

Even if one has had Seuda Shlishit in the morning, it is questionable as to whether the mitza of Seuda Shlishit has been fulfilled. It is likely that Seuda Shlishit can only be had in the afternoon, preferably after davening Mincha. One should therefore have a light snack (chameitz, matza, matza ashira, are all not allowed in the afternoon) of fruit, for example, and have in mind the third Shabbat meal. This is not the usual way to do Seuda Shlishit, but on EP/Sh, there is no alternative.

Between the second meal in the morning and the snack in the afternoon, we have done our best to fulfill the mitzva of three Shabbat meals.

One should not eat a lot in the afternoon of EP, so that one will have an enthusiastic appetite for the Seder and the mitzva-matzot.

Additional note for candle lighting on Leil HaSeder
Aside from what you will read on the CLKH layer of this P.P-O.S., there is another point to make. When lighting candles, realize that in addition to being in honor of Yom Tov, they will also be used for havdala during the YAKNEHAZ combination Kiddush, Havdala, and first of the Four Cups of Wine. Therefore, when lighting them, think in terms of intending them for use as light and not just to honor Yom Tov. This way, the NER bracha of havdala can be said on them. One should not light a separate candle for the havdala embedded in Kiddush, but rather use the light of the Yom Tov candles.

Pesach this 'n that
This year, we stop asking for TAL U'MATAR after Mincha on Erev Erev Pesach. We continue to say MASHIV HARUACH on Shabbat Erev Pesach and in Maariv and Shacharit of the first day of Pesach. Then we say T'FILAT TAL and from Musaf of the first day of Pseach, we will be saying MORID HATAL. And at Maariv following Yom Tov, we will begin saying V'TEIN BRACHA in the weekday Amida.

If one mistakenly says MASHIV HARU’ACH U'MORID HAGASHEM [G] once we stop saying it, the Amida is considered invalid and must be repeated. Catching oneself within the second bracha of the Amida, requires backtracking to the beginning of that bracha and saying from there - ATA GIBOR...
Forgetting MORID HATAL (but not saying [G] either) does not require repeating or even returning to say it.

A Pesach Thought
It seems that Pesach is best understood and appreciated, not as a stand-alone Festival, but as a starting point. At the Seder, we say/sing DAYEINU, which tells the story of the Exodus but purposely continues into the Midbar, through the Sea, to the pre-Sinai experience, to Har Sinai, to Matan Torah, into Eretz Yisrael and to life with a Beit HaMikdash. The Seder culminates with our fervent prayer that next year we be in rebuilt Jerusalem. Directly following the first day of Pesach, we start counting the Omer, with its target of Shavuot, which not only marks the receiving of the Torah, but also the entrance into Eretz Yisrael and the building of the Beit HaMikdash. Throughout the Torah, Pesach and Yetzi'at Mitzrayim are linked to many different mitzvot. We usually see the mitzvot pointing back towards the Exodus experience, but we can equally see the mitzvot as being a result and continuation of G-d's having taken us out of Egypt. When the "Wicked" child asks what do we need all this work for, he is really saying that we are free of slavery, that's where the story ends, and what's this business of a continuing commitment to G-d and His Torah. The answer is that Pesach only started things going for us. We were born as a nation by being taken out of Egypt AND by being taken by G-d to Him. The first three terms of Redemption got us out of Egypt. But only the fourth and IY"H the fifth can give our lives rich meaning.

First Day of Pesach
First Torah - five people, 31 p'sukim Sh'mot 12:21-51 (Parshat BO)

This portion is the continuation of what we read on Shabbat HaChodesh. It contains the actual procedures to be followed in the bringing of the Korban Pesach, the account of the night of the 10th plague, the Exodus, the Exodus- Matza connection, reference to Leil Shimurim, and mitzvot related to K.P.
Second Torah - Maftir, 10 p'sukim Bamidbar 28:16-25 (Pinchas)

Contains the Korban Musaf of Pesach. Begins with Korban Pesach on the 14th and repetition of the "command" to eat matza for seven days.
Haftara: 15 p'sukim Yehoshua 5:2-6:1

The Torah tells us of Pesach Mitzrayim, and then of the first annual Pesach. After that, KP was not brought for the duration of the time in the Midbar. The haftara tells of the mass circumcision at Gilgal of the males who were below military age when we came out of Egypt and those born in the Midbar. Following the Mila(which is a prerequisite of KP), the first Pesach in Eretz Yisrael was observed. The Manna ceased and the new People of Israel ate from the harvest of the Land for the first time. Yehoshua meets an angel and is about to begin preparations for battle against Yericho, the first step in conquering the Land.

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

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

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

5th day (4 Chol HaMoed)
First Torah - 3 people, 26 p'sukim Sh'mot 34:1-26 (Parshat KI TISA)
Who knows 13 - Thirteen are the MIDOT of G-d. This is the main theme of this reading. In the aftermath of the Sin of the Golden Calf, after Moshe Rabeinu wins forgiveness for the People from G-d (so to speak), G-d commands Moshe to cut new LUCHOT and write upon them that which was written on the first set, that you broke.G-d forgives the People, sends Moshe back to them with the new LUCHOT, and with the special knowledge of the YUD-GIMMEL MIDOT, which the people of Israel are to use in prayer, and some of whose traits, we are to emulate.
This is followed by a review of the three major Chagim, including mitzvot related to Pesach.
2nd Torah - MAFTIR, same as day 2

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

7th day of Pesach which is Shabbat
Many shuls have the custom of reading Shir HaShirim before Torah reading on Shabbat Chol HaMoed Pesach - when there is a Shabbat Chol HaMoed. This year, there isn't. In which case, Shir HaShirim is read on Shabbat Yom Tov. This year, that means the seventh day of Pesach. In different year-types, it could mean the first day of Pesach. Whichever Yom Tov is Shabbat, that's the one we read Shir HaShirim on. If neither Yom Tov is Shabbat, then there is a Shabbat Chol HaMoed. So one way or another or another, Shir HaShirim is read on the Shabbat of Pesach week. (Interesting, is it not, that Megilat Esther may not be read on Shabbat - as occurred this year in Jerusalem, but Shir HaShirim - and Kohelet - are DAVKA on Shabbat. Just an observation; no brilliant insights as to why. Ruth, by the way is never read on Shabbat in Eretz Yisrael, because Shavuot does not fall on Shabbat. In Chutz LaAretz, it happens some times that Ruth is read on Shabbat. Eicha is not read on Shabbat, because when Tish'a b'Av falls on Shabbat, the fast is postponed until Motza'ei Shabbat and Sunday. That's the whole megila about our reading of the Megilot.)

When it is read from a kosher megila scroll, the brachot AL MIKRA MEGILA and SHE'HE'CHE'YANU are said. The love between G-d and Israel is the theme of Shir HaShirim. That love was forged in Egypt (and earlier, from the time of the Avot & Imahot).

First Torah - seven people, 63 p'sukim Sh'mot 13:17-15:26 (B'SHALACH)

This reading is the continuation of the reading from the third day, which was a continuation of the first day, which was a continuation of the Maftir of Shabbat Parshat HaChodesh. This portion contains the events immediately following Y'tzi'at Mitzrayim, mainly the Splitting of the Sea the drowning of the Egyptians, and the Song of the Sea - AZ YASHIR. Our tradition is that it was on the seventh day of Pesach that we crossed Yam Suf.

2nd Torah - Maftir, same as day 2

Haftara: 51 p’sikim 2 Shmuel 22:1-51

This chapter is the Song of King David. It is written in exactly the special style as AZ YASHIR is written in a Torah scroll. The haftara for the final day of Pesach is the exultant hymn of thanksgiving to G-d. One gets the sense, when following Torah with this Haftara, of B'CHOL DOR VADOR - in every generation...

Amirat Seder Korban Pesach -To be said preferably in the afternoon of Erev Pesach after davening Mincha

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

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

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

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

KP is slaughtered (even by a non-kohen) and the blood of Shchita is received by a kohen in a sacred vessel. There were lines of kohanim from each “Shchita station” to the Mizbei’ach, each kohen with either a gold or silver vessel (within a row, all the vessels were the same; it was considered more attractive that way).

The vessels did not have flat bottoms to prevent them from being put down, which might allow the blood to congeal before reaching the Mizbei’ach, thus invalidating the korban. In assembly-line fashion, the first kohen handed the vessel with the blood to the second kohen in line and received from him an empty vessel. The second kohen passed the blood to the next in line and received an empty vessel. And so on, until the kohen near the Mizbei’ach poured the blood on the base of the Mizbei’ach and handed the empty vessel back to the kohen next to him. Then the KP was hung from hooks or from poles supported by one’s shoulder and the shoulder of his fellow, and it was skinned (on Shabbat, the whole skin was not removed). Certain innards and fats were removed from the animal, placed in a sacred vessel, salted and placed on the fire of the Mizbei’ach. (The timing for HEKTEIR CHALAVIM, as it is called, was different when EP was Shabbat.) Other innards were removed and cleaned (with differences if EP is Shabbat), to be roasted alongside the KP.

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

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

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

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

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

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

For Shabbat HaGadol, Erev Pesach we say the regular Shir Shel Yom for Shabbat. (Same as for Sh'vi'i shel Pesach this year)

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

Those who follow Minhag Yerushayalim, will not be saying
HAYOM YOM RISHON, SHENI, SHLISHI...B'SHABBAT as an introduction to the Psalm, and that means missing out on one aspect of Zachor et Yom haShabbat l'kadsho. Therefore, one should say HAYOM YOM RISHON, SHENI, SHLISHI...B'SHABBAT each day of Pesach, independent of the Psalm, perhaps right after the special Psalm of the day.

A Review of the Seder of the Seder:
Kadeish - Kiddush and Havdala are recited over the first of the 4 cups of wine. Red wine is preferable because of the reminder of blood. Higher quality and/or personal preference might tip the balance in favor of white wine. Most people stand for Seder Kiddush. After the wine & Kiddush brachot, we say a Borei M'orei HaEish over the Yom Tov candles, followed by the havdala bracha. When saying Shehechyanu, we should have in mind the Chag plus the mitzvot of matza, Hagada and the 4 cups. (Women who have said Shechechyanu at candle lighting, should not answer Amen to that bracha in Kiddush, since it might constitute an interruption.) We then sit and recline comfortably to the left for drinking the wine. Unlike regular Kiddush, for which a hefty sip can suffice, each of the four cups at the Seder requires drinking the whole cup, or at least a bit more than half. Grape juice is a valid, but non-ideal substitute for wine. It should be used only by those who cannot handle wine well. Even adding a small amount of wine to grape juice is far better than plain grape juice, since alcoholic wine is a symbol of freedom, wealth, and luxury.

Urchatz - Wash hands with a cup, without a bracha. Required according to the rules of Ritual Purity when eating wet foods. (Applies all year round, not just at the Seder, but here an extra “fuss” is made to highlight the importance of the Seder and to arouse the curiosity of children. The different items of the Seder should be explained (and discussed), not just done. Questions should be encouraged and answered.

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

Yachatz - Break the middle matza. Hide larger piece for later (Afikoman), just as the Final Redemption is yet to come. Other piece is now in its proper broken form for LECHEM ONI. Yachatz is a curiosity, prompting questions. When do we perform the mitzva of Matza - beginning of the meal, or at the end when KP was eaten with matza? Yachatz focuses us on eating matza both times

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

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

Motzi-Matza - The 2½ matzot are taken in hand and the brachaHAMOYZI LECHEM MIN HAARTEZ is recited. The two whole matzot serve as Lechem Mishna in honor of Yom Tov (the broken piece as the mitzva- matza - but one of the whole pieces is that too). Some use salt; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishna should answer AMEN to the leader's HaMotzi, even if they will be saying their own AL ACHILAT MATZA

Without delay, put down the bottom matza and say AL ACHILAT MATZA. One should have in mind this first amount of matza, Koreich, and the subsequent Afikoman. Opinions vary, but approx. 2/3 of a square matza will satisfy both the Torah's requirement, as well as the Rabbinic preference to having two portions (which only applies IF you have your own three matzot) - one from the top whole matza and one from the broken piece (based on a doubt as to which is the mitzva - the whole or the broken piece). One should eat the matza while reclining to the left, as a symbol of freedom, thinking of the mitzva and its symbolisms.
One set of matzot will not suffice for the required amounts for all Seder participants; it is a good idea for each person to have his own 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the pieces received from the main three.

Practical suggestion for comfortable reclining if you are sitting on a standard diningroom
chair without arms. rotate your chair 90° clockwise, so the back is now to your left. Drape your left arm over the back of the chair, lean to the left, et voilà - comfortable HASIVAT SMOL.

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

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

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

Tzafun - As a sign of freedom, luxury, and nobility, the Korban Pesach was eaten as a dessert at the end of the meal. Our Afikoman commemorates the KP and/or the matza that was eaten with it. (This is why some eat two "K'zeitim" of matza for the Afikoman.) Supplement with other matza. Care should be taken to eat the Afikoman before halachic midnight, since this was the proper deadline for eating the Korban Pesach. This year, CHATZOT in Jerusalem is 12:37pm, Israel Summer time. There is "on whom to rely" to pass the midnight deadline for Afikoman, especially if rushing will "spoil" the flow of the Seder.

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

Hallel - The fourth cup is filled and Hallel is completed. The other Hallel is also said, as are other songs of praise from our davening. A special cup of wine is filled, Eliyahu's Cup, which focuses on the fifth Term of Redemption, the coming of Mashiach, and the building of the third Beit HaMikdash. Care should be taken to drink a sufficient amount of the fourth cup, so that there is no question that an after-bracha is indeed required (since it is part of the Seder service).
Nirtza - We conclude the Seder with songs and poems which speak of miracles, Divine protection and justice. May we soon see the rebuilding of Jerusalem and the fulfillment of our prayer, which we express on the day of "Repentance from Fear" (Yom Kippur) and on the day (night) of "Repentance from Love" (Pesach) - Next year in Rebuilt Jerusalem. Some read Shir HaShirim after the Seder.

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

L'SHANA HABA B'YERUSHALAYIM

OU ISRAEL CENTER
Seymour J. Abrams - Orthodox Union - Jerusalem World Center
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