Shabbat Parshat B'midbar - M'vorchim
TT #670 - June 3-4, 26 Iyar
5765
This Shabbat is the 262nd day (of 383); the 38th Shabbat (of 55) of 5765
We read/learn the FIFTH perek of Pirkei Avot this Shabbat
...HIKDASHTI LI KOL B'CHOR B'YISRAEL... (Bamidbar 3:13)
HALACHIC TIMES
Ranges are THU-THU 24 Iyar - 2 Sivan (June 2-9)
Earliest Talit & T'filin - 4:36-4:34am
Sunrise - 5:36-5:33am
Sof Z'man Kri'at Sh'ma - 9:05-9:05am (8:11-8:10am)
Sof Z'man T'fila - 10:16-10:16am (9:39-9:39am)
Chatzot (halachic noon) - 12:37-12:38pm
Mincha Gedola (earliest Mincha) - 1:13-1:14pm
Plag Mincha - 6:13-6:15pm
Sunset - 7:45½-7:49pm (7:40-7:44pm)
*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.
Candle lighting (regular and earliest) and Havdala times - Israel Summer
Time (DST) - Correct for TT 670 • Rabbeinu Tam (J'm) - 9:07pm
7:06pm (6:13) Jerusalem 8:24pm
7:23pm (6:16) Gush Katif 8:26pm
7:23pm (6:15) Raanana 8:26pm
7:21pm (6:14) Beit Shemesh 8:24pm
7:23pm (6:16) Netanya 8:27pm
7:22pm (6:15) Rehovot 8:26pm
7:03pm (6:15) Petach Tikva 8:26pm
7:22pm (6:14) Modi'in area 8:25pm
7:21pm (6:14) Be'er Sheva 8:24pm
7:20pm (6:13) Gush Etzion 8:24pm
7:22pm (6:14) Ginot Shomron 8:25pm
7:06pm (6:13) Maale Adumim 8:23pm
7:18pm (6:14) Tzfat 8:26pm
7:20pm (6:13) K4 & Hevron 8:23pm
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...
Iyar always has 29 days in our fixed calendar; therefore, Sivan has only
one day Rosh Chodesh. Rosh Chodesh Sivan will be WEDNESDAY.
ROSH CHODESH SIVAN YIH-YEH B'YOM R'VI'I HABA ALEINU V'AL KOL YISRA'EL
L'TOVA
The MOLAD is TUE 7h 52m 8p
HAMOLAD YIH-YEH B'YOM SHLISHI BABOKER, CHAMISHIM USHTAYIM DAKOT USH'MONEH
CHALAKIM ACHAREI SHEVA
Which is (in Israel) TUE June 7, 8:31am
In Rambam's notation: Tuesday 13:944
The announced molad is based on average calculation; the astronomical
(actual) molad is TUE 7 JUN 00:55, 7½ hours before the announced molad.
Last month it was 8 hrs. earlier; next months 6¼, 4, 1, then 2 hrs. later
A TT reader emailed us about a wrong impression gotten from last week's
Word of the Month about the yahrzeit of the RAMA. We used the term amend,
implying that the Rama "corrected" the Shulchan Aruch. Append would
probably have been a better word. The Rama defined the halacha for the
Ashkenazi community where it differs from S'faradi p'sak.
28 Iyar is the 2882nd yahrzeit of Sh'muel HaNavi, who died in 2883, just
about half way back to Creation
Lead Tidbit
The City and the Symbol
Whereas Yom HaAtzmaut is a national holiday in Israel, unfortunately, Yom
Yerushalayim is not. Unfortunately, because Yom Yerushalayim is not just
for Jerusalem; it is for the miraculous victories of the Six Day War and
that makes it not only a national holiday, but a Jewish holiday for Jews
all over the world. Reunification of Jerusalem was one of the many results
of the '67 war. And even the city's reunification is important for more
than just its residents. The dismantling of the Mandelbaum Gate and the
walls and barbed wire that tore through the heart of this city did not
just allow us to put the pieces of Jerusalem back together, but other
places in Eretz Yisrael, as well. And what is so for geography is more so
for the Jewish People. The restoration of parts of Eretz Yisrael into the
hands of Jews did wonders towards healing the wounds and scars of a very
long exile.
Are we there yet? Of course not. We in Jerusalem say
L'SHANA HABA'A BIRU- SHALAYIM HAB'NUYA as fervently (if not more so) as
Jews anywhere in the world. At the same time as we some- times feel
"You've come a long way", we are also well-aware of how far we still have
to go.
Rebuilding Jerusalem means rebuilding Israel. Rebuilding
Israel means rebuilding the Jewish People. Rebuilding means restoring
Torah and its way of life to the people and to the country and to the
cities and towns. Our part in the process of rebuilding Jerusalem includes
improving ourselves as people and as Jews, encouraging and helping that
same improvement process for our fellows in a pleasant way that will show
others that a Torah way of life is something desirable and beneficial to
each and every Jew in the world.
These are some of the ideas that are reflected in our
observance of Yom Yerushalayim and our appreciation to G-d for the
miracles of '67. May He and we build upon them AD BI'AT HAGO'EL.
B'MIDBAR Stats
34th of 54 sedras; 1st of 10 in Bamidbar
Written on 263 lines in a Sefer Torah, ranks 3rd
30 Parshiyot; 23 open, 7 closed, ranks 4th
159 p'sukim - ranks 3rd (3rd in Bamidbar)
1823 words - ranks 13th (4th in Bamidbar)
7393 letters - ranks 9th (3rd in Bamidbar)
Note the difference in rank from p'sukim to words. BaMidbar's p'sukim are
among the shortest in the Torah - 11.5 words/pasuk. Compare: Vayelech:
18.4, Book of Bamidbar: 12.7, the Torah: 13.7
Mitzvot:
Largest of the 17 sedras with none of the Taryag
Aliya-by-Aliya Sedra Summary
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma
respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is
the number of p'sukim in the parsha.
Kohen - First Aliya - 19 p'sukim - 1:1-19
[P> 1:1 (19)] The command from G-d is to count the people, specifically
the males from 20 years and up. 20 is the Torah's age for military
service. Assisting in the census are Aharon and a representative of each
tribe. The command came a year and a fortnight out of Egypt, on Rosh
Chodesh Iyar 2449. The census was carried out as commanded.
SDT Commentaries point out that the command to count the
people was given to Moshe and Aharon (as opposed to just Moshe) because
the census was done by collecting half-shekels from the people. Since
money was involved, it is not proper to have only one person dealing with
the matter - even if that person is Moshe Rabeinu! This became the ethical
standard of dealing with public funds.
On the other hand... Another commentator suggests that
this census was not done with shekels, but rather with a direct head
count. Although we learn that it is improper, and even potentially
dangerous, to count people directly, in this case there was a direct
command to count the people. Hence, no harm would befall them during the
carrying out of these Divine orders. This, in contrast to Ki Tisa, where
the Torah says, "WHEN you count, then you MUST collect the half- shekel,
etc. There, the language in the Torah indicates that the counting was
optional or practical, but not obligatory. Therefore, the indirect method
was necessary.
K'RU'EI HA'EIDA, a term for leaders of the people, is
written with a YUD in place of the VAV as in the word's pronunciation.
Baal HaTurim says that we can look at the YUD as a chopped VAV, to tell us
that among the leaders was a "not so worthy" individual. He says that
Shlumiel b. Tzurishadai, the leader of Shimon, was Zimri b. Salu, who
caused G-d's anger to destroy many thousands of people, until Pinchas' act
put an end to Zimri (and to the plague). Having G-d's name in his didn't
help him. Note that there is a broken VAV in the Pinchas story, the VAV of
BRITI SHALOM. Could be a REMEZ-level connection.
Levi - Second Aliya - 35 p'sukim - 1:20-54
[S> 1:20 (2)] The Torah lovingly records the census results for each
Tribe, beginning with Reuven, identified as Israel's firstborn.
In light of all the "problems" that Reuven had, and the
fact that Yehuda, Yosef, and Levi each ended up with an element of that
which might have been Reuven's, it is interesting that Reuven retains the
designation "B'chor".
Reuven's count was 46,500 (7th).
[P> 1:22 (2)] Shimon, 59,300 (3rd).
[P> 1:24 (2)] Gad, 45,650 (8th).
[P> 1:26 (2)] Yehuda, 74,600 (1st).
[P> 1:28 (2)] Yissachar, 54,400 (5th).
[P> 1:30 (2)] Zevulun, 57,400 (4th).
[P> 1:32 (2)] Yosef - Efrayim, 40,500 (10th - note that Yosef's total by
combining Efrayim and Menashe would bring its total to 72,700, and move it
into 2nd place).
[P> 1:34 (2)] Menashe, 32,200 (12th).
[P> 1:36 (2)] Binyamin, 35,400 (11th)
[P> 1:38 (2)] Dan, 62,700 (2nd).
[P> 1:40 (2)] Asher, 41,500 (9th).
[P> 1:42 (2)] Naftali, 53,400 (6rth).
[P> 1:44 (4)] After the count of each Tribe, the Torah gives the grand
total as 603,550.
(The figure that is generally used to describe the multitude that left
Egypt is 600,000. It is obviously rounded from the actual total.) With
women and children, the number of people who left Egypt is probably
between 2 and 3 million.
[P> 1:48 (7)] The Leviyim were not to be counted together
with the rest of the Nation, but were to be counted separately. It was the
Leviyim who were charged with carrying the components of the Mishkan and
with dismantling and erecting the Mishkan each time the People traveled.
Non-Leviyim were not to anger G-d by approaching the Mishkan in an
improper manner. This applied to the encampment as well; the Leviyim were
camped around the Mishkan and the Tribes kept their distance in their
camps.
SDT LiVnei Yehuda... for all the tribes the term LiVnei
is used, except for Bnei Naftali. Baal HaTurim says that they had more
women than men. In the later census, "Bnei" is used for all the tribes
since the men died out - all had more women.
SDT Commentaries point out that the low population
figures recorded for Levi were closer to what would be expected according
to natural demographics. The figures for the rest of the people were
unnaturally high. This is a result of the Torah's telling us, "and as they
were tortured, so they multiplied". Among the many miracles that occurred
in Egypt, was the fact the the people proliferated so greatly under very
adverse conditions. Since the tribe of Levi was not subjected to the harsh
conditions of slavery, its growth was "normal".
Shlishi - Third Aliya - 34 p'sukim - 2:1-34
[P> 2:1 (9)] The next command deals with the position of the Tribes during
encampment and the traveling order of the units. Three Tribes each formed
a "camp" under one banner at one of the compass-points around the Levite
camp. The leader of each "banner camp" is the leader of the "main" Tribe
of the three, as indicated by the name of the camp.
The camp of Yehuda was to the east and was to be the
first to travel. Under the leadership of Nachshon ben Aminadav, the group
included Yissachar and Zevulun, in addition to Yehuda. Totals for each
tribe are repeated when the four flag-groups are described. Total for
Machane Yehuda was 186,400.
[S> 2:10 (7)] Reuven Camp on the south followed them. Joining Reuven were
Shimon and Gad. Total for Machane Reuven was 151,450.
[S> 2:17 (1)] Then the Leviyim with the Mishkan were to follow, so that
they and it would be within the people, not at its periphery.
[S> 2:18 (7)] Then follow Efrayim Camp from the west. Menashe and Binyamin
were part of Machane Efrayim. This camp was all from Rachel Imeinu. Their
total was 108,100.
[S> 2:25 (7)] And the last to travel was the Dan Camp, from the north.
Joining Dan were Asher and Naftali. Their total was 157,600.
[P> 2:25 (7)] The Torah next gives the total again, 603,550, and then
reiterates that Levi was not counted among the Tribes, and that the People
did as commanded.
SDT The lead tribe of each camp was based on OTOT, signs, transmitted by
Yaakov Avinu. Baal HaTurim points out a correspondence between Yaakov's
blessings to his sons and these camp-heads. Each son that Yaakov addressed
in second person was to be a leader of a camp. "Revuen, YOU are my
firstborn", "Yehuda, YOU your brothers will acknowledge", "Dan... YOUR
salvation", "Yosef... the G-d of YOUR father... blesses YOU".
R'vi'i - Fourth Aliya - 13 p'sukim - 3:1-13
[P> 3:1 (4)] The Torah proceeds to name the sons of Aharon and Moshe.
(Actually, Moshe's biological sons are not mentioned. The commentaries
point out that Aharon's sons are considered to be Moshe's as well, because
he (Moshe) taught them Torah. This explains only why Aharon's sons are
also Moshe's. It does not explain why Moshe's own sons are not mentioned.
One reason given is that they were "protected" from the Egyptian
experience by their maternal grandfather Yitro and as a result are not
really a part of Klal Yisrael.)
[P> 3:5 (6)] The Tribe of Levi is to be assigned the
tasks of assisting the kohanim in their work and in safeguarding the
Mishkan and its vessels.
[P> 3:11 (3)] In essence, the Levi is to replace the
B'chor who was sanctified from the day of the Exodus (and even before
that). The b'chor was originally supposed to perform the sacred tasks of
the Leviyim (and kohanim), but lost the privilege as a result of the
Golden Calf.
SDT "These are the names of the sons of Aharon, the
B'chor (firstborn) Nadav..." The regular reading of the pasuk, based on
the Taamei HaMikra (the Torah notes) indicates that Nadav is being
identified as Aharon's B'chor. But there is a vertical line which
separates between B'chor and Nadav, suggesting that it is Aharon the
B'chor; Nadav, having died without children is not really a B'chor at this
point. (Since the children of a deceased B'chor get their father's double
portion, had Nadav had children he would retain the title of B'chor.)
Chamishi - Fifth Aliya - 26 p'sukim - 3:14-39
[P> 3:14 (13)] Moshe is commanded to count the Leviyim - males from the
age of one month. The three main families of Levi are Gei-r'shon, (that's
a SH'VA NA under the REISH, so the REISH does not close off the first
syllable but rather starts off the next syllable), K'hat, and M'rari.
Gei-r'shon subdivides into Livni and Shim'i. K'hat divides into the
families of Amram, Yitzhar, Chevron, and Uziel. M'rari's family groups are
Machli and Mushi.
Gershon's count is 7500. They camp on the west of the
Mishkan. Their leader is Elyasaf b. La'eil. They are to be in charge of
the curtain material of the Mishkan, including the coverings and the
courtyard enclosure.
[S> 3:27 (13)] K'hat's total is 8600. They will camp to
the south of the Mishkan. Elitzafan b. Uziel is their leader. (One of the
things that angered Korach.) They are in charge of the main holy
furnishings of the Mishkan, including the Aron, Shulchan, Menora, and
Altars. Elazar b. Aharon HaKohen is in charge of all the Leviyim.
M'rari numbers 6200. Their leader is Tzuriel b. Avichayil, and they camp
to the north of the Mishkan. They are in charge of the structural
materials: the boards, support rods, foundation sockets, pillars.
Moshe, Aharon and sons camp to the east of the Mishkan.
In all, 22,000 Leviyim are counted.
Clarification... If one adds up the numbers of the three
families of Levi, the total is 22,300, not 22,000, the number used in the
exchange with the firstborns. Rashi explains that the 300 "missing"
Leviyim were them- selves B'chorim, and were not part of the official
exchange - see further.
SDT Choose your neighbors well. Rashi points out that the
proximity of the Yehuda camp to the encampment of Moshe and Aharon and
family, had a positive influence on the three tribes of Yehuda, Yissachar,
and Zevulun - the three tribes famed for their Torah scholarship. On the
other hand, Reuven's closeness to Korach and his to Datan and Aviram,
produces disaster.
Shishi - Sixth Aliya - 12 p'sukim - 3:40-51
[S> 3:40 (4)] G-d next tells Moshe to count the firstborns of the Tribes,
from one month of age and older, so that there can be an official exchange
ceremony of Leviyim for B'chorim. Moshe counts and finds that there are
22,273 b'chorim.
[P> 3:44 (8)] A mass "redemption of the firstborns" is
conducted by an exchange of 22,000 Leviyim (non- b'chorim) for 22,000
b'chorim and a payment of five silver sheqels each for the remaining 273
firstborns to Aharon and his sons.
Imagine gathering 22,273 people and asking each to choose
a card from a batch of 22,273 cards, 22,000 of which have the words BEN
LEVI on them and 273 have the words 5 shekel on them. This, says Rashi, is
how they deter- mined who would pay the 5 shekels for the exchange.
Rashi points out that the 5 sh'kalim of the B'chor were
each worth 20 GEIRA. 20 pieces of silver is the amount the brothers
received for the sale of Yosef. Rashi considers there to be a connection
between the sale of Yosef and the requirement of redemption of the
firstborn. Remember that Yosef was Rachel's firstborn.
The exchange of firstborn animals mentioned in 3:45
refers to firstborn donkeys and NOT kosher domesticated animals, which may
not be redeemed. Rashi further says that one sheep of a Levi can exchange
more than one donkey-b'chor (since there is no mention of a surplus).
Sh'vi'i - Seventh Aliya - 20 p'sukim - 4:1-20
[P> 4:1 (16)] A second census of Leviyim is begun with the counting of the
family K'hat - males between the ages of 30 and 50. This was the
work-force in the Mishkan. The people of K'hat first waited for Aharon to
enter the Mishkan, remove the Parochet and cover the vessels with special
cloths. Only then could vessels be handled by the Leviyim. Elazar, the son
of Aharon, was personally responsible for the special oils and incense of
the Mishkan.
[P> 4:17 (4)] The Torah warns the kohanim not to endanger
the people of K'hat by not properly preparing for their handling of the
most sacred vessels. This parsha of four p'sukim is reread for the Maftir.
Haftara - 22 p'sukim - Hoshea 2:1-22
The prophet foresees the day when a united and prosperous people will
return to Zion. However, he now brings the message of the people's
unfaithfulness, their embracing of Ba'al and the punishment of exile that
they will suffer because of it. But just as G-d lead the people in the
wilderness when they (we) came out of Egypt, He will take the people back,
having abandoned idolatry, as G-d's bride, in righteousness, loving
kindness, faithfulness.
The main connection between sedra and haftara, Rabbi
Jacobs points out in A Haftara Companion, is the contrast between the
counted, numbered people in the sedra, and the innumerable people of
Israel referred to by Hoshei'a. Midbar is a theme that occurs in both
sedra and haftara.
Rabbi Jacobs reminds us that Judaism got its start in the
Midbar, with G-d's prophecy to Moshe at the Bush and, of course, Matan
Torah at Har Sinai.
It is interesting to note that as many times as we
"angered" G-d in the Wilderness, 10 times according to G-d's own statement
in the Torah, He still had a special appreciation for the People of Israel
for having "followed Him into the Midbar". He viewed our wandering at His
command, without really knowing where we were going, as an act of kindness
on our part in our early years as a nation. We view the Midbar experience
with great ambivalence.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 286 •Changes in Stolen Objects
Halacha speaks of three classes of changes that may happen to the object
while in the possession of the thief:
Class (1) Physical change in the object;
Class (2) Change in name;
Class (3) Change in possession.
In these lessons it should be remembered that many of the laws that apply
to a thief apply equally to a robber.
Under certain circumstances if any of these three classes of change takes
place in the object, the thief need not return the object, but rather pays
for the value of the object at the time of the theft. If there is a
double, fourfold or fivefold penalty involved, the thief also pays them.
Under those conditions the change to the object acts as an act of
acquisition of the object by the thief.
Class 1: Physical change in the Object
If Reuven, the thief, makes an irreversible physical change in the stolen
object, he acquires ownership of the object but he must pay Shimon for the
object that he stole from him valued at the time of the theft. This is
true whether or not the physical change enhances the value of the object.
For example, Reuven steals wood and makes the wood into a
closet; this may or may not be an irrevocable change in the object. The
change must be one that is irreversible; if the nails could be taken out
of the closet and the boards are the same as before, this is not such a
change in the object, and the boards must be returned to Shimon. But if
Reuven steals wooden boards, cuts the boards into smaller pieces, planes
the boards or makes holes in the wood, this is an irreversible physical
change in the object, whether or not he made a closet out of them. By
making this irreversible change, Reuven acquires title to the changed
object; Reuven must make payment (including any penalties) for the object
valued at the time of the theft. A physical change may be irreversibly
altering the color, such as dying yellow wool black. Some of the types of
change mentioned in the codes: stole clay and made bricks, an reversible
change since the bricks can be ground down into clay (some say this is
only if the bricks were hardened in the sun, but if hardened in a kiln, it
is deemed irreversible); stole metal and made a coin, which is reversible
by melting down the coin. Stole bricks ground to clay, or coins melted
down to metal, which are irreversible since they can never be the same
bricks if refired or the same coin if recoined, even if made with a mold.
If there is not an irreversible physical change in the object, the boards
must be returned to Shimon, rather than a money payment. Reuven acquires
title to the object by the irreversible change in the object even if the
owner, Shimon, has not yet abandoned hope of the object being returned to
him.
Class 2: Change in Name
For example, Reuven steals a lamb and now it is a sheep, or steals a calf
and now it is a cow, or steals a beam and now it is a roof. (Community
standards will be controlling as to whether there is a change of name.) By
the change of name, Reuven acquires title to the object that now bears
another name; Reuven must make payment (including any penalties) for the
object valued at the time of the theft. Reuven acquires title to the
object by this change even if the owner, Shimon, has not abandoned hope of
the object being returned to him.
Class 3: Change in Possession
Reuven steals an object from Shimon and he sells it or gives it to another
person, Levi. (This section does not apply to the heirs of Reuven who
inherit the object when Reuven dies.) Under certain circumstances,
depending upon when Shimon abandons hope of the object ever being restored
to him, Levi may acquire title to the object without having to make any
payment to Shimon. Shimon can sue Reuven for the value of the object. It
is designated a change in possession only if Levi is an innocent purchaser
for value from Reuven or a donee from Reuven without knowledge of the
theft.
Abandonment of Hope of Recovery
Shimon realizes that the object has been stolen and gives up hope of ever
recovering the object. This, in and of itself does not transfer title of
the object to Reuven, the thief. Reuven must return the object to Shimon;
Reuven does not have the option to pay Shimon for the object. There is a
minority opinion that just the abandonment of hope by the owner is
sufficient, by Rabbinic decree, to transfer title to the stolen object to
the thief. He will have to pay Shimon for the object valued a the time of
the theft. There is an opinion that if there was a change in the object
that is reversible accompanied by an abandonment of hope by the owner of
recovering the object, Reuven acquires title to the object; he must pay
Shimon for the object.
Change in the value of the stolen object
There is, as stated so many times here, that the thief must restore the
object, if it is available to him; if not as it was at the time of the
theft he has to pay for the object’s value at the time it was stolen.
Sometimes there is a natural physical change that brings about a change in
the value of the object from the time it was stolen to the time that
payment for it is made.
If Reuven steals an object, animal or inanimate, worth $4
when he steals it but worth only $2 at the time of trial brought by Shimon
to recover his object, Reuven must pay its value at the time of the theft
($4) and in case of theft must pay the double, fourfold or fivefold
penalty valued at the time of the trial. If the stolen object is worth $2
when stolen and $4 at the time of the trial, and if Reuven breaks or
destroys the object, he must pay $2 for the object and in the case of
theft he must pay the double, fourfold or fivefold penalty as of the value
at the time of trial. However, if the object is lost or destroyed without
Reuven breaking or destroying it, he pays the penalty based on the value
at the time of the theft. Reuven does not have the option to tell Shimon
to take the broken pieces and to pay the balance.
The subject matter of this lesson is more fully discussed in volume IX
chapters 353 and 354 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
Canopy of Peace on Jerusalem
On weekdays, we close the last blessing of Sh’ma at night with the words,
"Who watches over His people Israel forever". But on Shabbat, we close,
"Who spreads a canopy of peace (sukkat shalom) on us and on all His people
Israel, and on Yerushalayim". (SA OC 267:3.)
Actually, this pattern was not always universal.
According to Rambam (Order of Prayers), "Who watches" is said even on
Shabbat; according to our text of the Yerushalmi, the "canopy of peace"
closing is said even on weekdays. (Yerushalmi Berakhot 4:5. The Tur's text
of the Yerushalmi did distinguish between Shabbat and weekdays.)
What is the basis of the distinction, which is now
virtually universal? The Tur cites a Midrash stating that on Shabbat we
are not in need of watching, but this explanation needs some elaboration.
After all, "watching" and "spreading a canopy of peace" seem just to be
two different ways of describing Hashem's protection.
The Zohar explains the difference as follows: On weekdays
conflict and hence danger are present, but Hashem protects us from them.
But on Shabbat there is encompassing peace, and no protection is needed.
"When the day is sanctified at the entrance of Shabbat, a
canopy of peace prevails and spreads in the world. What is the canopy of
peace? This is Shabbat [itself]. And all the [hostile] spirits and winds
and demons, and the entire aspect of defilement, all hide them- selves...
For since sanctity is awakened in the world, the spirit of defilement
cannot arouse itself beside it and the one flees before the other. Then
the world has a supernal supervision and there is no need to pray for
watching" (Zohar Bereshit, I 48a). When there is an awakening of holiness,
then the power of defilement is not merely held at bay, it is actually
driven away.
What is the significance of mentioning Yerushalayim? The
Zohar continues: "Why 'on Yerushalayim'? Because this is the dwelling
place of that canopy. And we need to summon this canopy so that it should
spread over us and dwell with us and be unto us like a mother who hovers
over her children".
Yerushalayim is the "dwelling place" of true peace. At
first we need to make it into a place where all Israel come together in
peace, as it was in the time of the Sanctuary when Jews from all over the
world met together on the holidays. All enjoyed each other's company
rather than resented their crowding presence, as we learn in the Mishna (Avot
5:5), "No one ever said, It is too crowded for me to lodge in Yerushalayim".
Ultimately it will be the place where all mankind come together in peace,
as we learn in the prophets: "And the remnant of all the nations will come
to Yerushalayim, and they will come each year to bow down to the King,
Hashem of Hosts, and to celebrate the holiday of Sukkot (canopies)" (Zekhariah
14:16).
The basis of Yerushalayim's status as the "dwelling place
of peace" is that it is the place where all subdue themselves before
Hashem and acknowledge His authority and providence. When this happens,
then a spirit of holiness will be present at all times and all forces of
defilement will flee, leaving only an encompassing canopy of peace.
Book is at the printer... final corrections to the
blueprint are done... Will keep you up to date when I get additional info.
- AM
TANACH
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA,
JUDGES, SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
“IVRI ANOCHI” (Yonah 1:7-10)
The questions that the gentile sailors asked of Yonah when the lots showed
that he was to blame for the terrible storm that threatened their ship,
resound throughout Jewish history in all the encounters that Jews have,
either as individuals or as a nation, with the gentile nations. However
the answers are not always as noble or righteous as was Yonah's. Our
commentators see various nuances in the sailors questions, yet all of them
are serious religious and moral ones, while the Jewish answers have to be
weighed, as are Yonah's, in the scale of Kiddush Hashem or Chillul Hashem.
"What is your work and from where do you come? What's
your land, and from what people?" (verse 8).
What is your work - perhaps you were negligent in your
work [Rashi], perhaps it is an occupation of deceit and fraud [Redak], or
perhaps you are a sorcerer [Rabbenu Bechayeh]. How often have we been
accused of falsifying coinage and weights, how often of money lending, of
exploitation and coercion? What about the blood libels and the poisoning
of the wells when we have been accused of an alliance with the evil
sprits?
Where do you come from - perhaps the people there will
suffer if you are not returned [Rashi], perhaps you fled because of a
crime you committed there [Radak], or perhaps you are a shaliach of
sorcerers [Rabbenu Bechayeh]? These sound like the accusations against us
as the eternal stranger and as the feared outsider.
What is your land - perhaps the people of your land are evil [Radak] or
perhaps the land is hateful to G-d [Rabbenu Bechayeh].? Have we not always
been the landless one, those without the roots in a soil? Even though the
Land is holy to G-d, we have been exiled because of our sins.
From what people are you - perhaps your people have
sinned [Rashi] or perhaps your people are hated of G-d [Radak]. A whole
theology has been woven around these ideas; the Christian church as chosen
instead of the sinful Judea or the triumphant Islam as supplanting a
subservient Israel
Metzudat David explains their questions in the light of
the ways of doing T'shuva. "If your sin concerns monetary injustice, you
can return it to the person that you cheated, and if it is personal
insults, you can appease him with money. Is your work such that you have
cheated so many people so that you do not know to whom to return the money
to [as in false weights or stock fraud or confidence schemes]. Perhaps you
come from a distant land so that it is to far to go and return the stolen
wealth or perhaps you violated the laws of your land [tax evasion or
defrauding the customs], which is a sin against all the citizens, and it
is impossible to compensate all of them? It may be these were sins against
your G-d and then money won't help". For all these sins one can do T'shuva,
so they queried why Yonah did not repent and save them and himself.
"And he said to them. IVRI ANOCHI, I am a Hebrew and I
fear the Lord G-d of heaven who made the sea and the dry land" [verse 9].
In that verse he answered all their questions. I fear G-d
so do not engage in any dishonesty, or fraud or falsehood [Radak]. Here
was no thief, no swindler and no magician; as Bilaam said, "He [Hashem]
perceived no sin in Jacob and saw no perversity in Israel. There is no
divination in Jacob and no sorcery in Israel" (B'midbar23:21-23).
For 4000 years we have lived by that credo despite the
pejorative term 'to jew' appearing in the dictionaries and the Shylocks
and Fagins depicted in literature. Of Avraham, Hashem said: "For I know
him, he will teach his household to keep the ways of the Lord, doing acts
of Righteousness and Justice" (B'reishit 18:19).Ya'akov recalls to Lavan
his exemplary ethical behavior as an employee (B'reishit 31:36-42), an Ish
Tam, complete; "Hashem will grant truth to Ya'akov" (Micha 7:20). Yosef
precedes Yonah when he says, " I was kidnapped from the land of the
Hebrews". He replies to Potiphar's wife when rejecting adultery, "How can
I sin before G-d", while to Par'o, he disavows sorcery saying, "It is G-d
Who will respond" (B'reishit 41:16). "He merited burial in Eretz Yisrael
because he admitted his origin, while Moshe was refused such entry since
the daughters of Yitro told their father, "An Egyptian saved us"" (Bereishit
Rabbah).
The very predominance of banking, money lending and
international trade in the Jewish economy throughout much of our history,
attests to the truth of Yonah's moral statement. When Richard the
Lion-Hearted had to leave England, he left control of his money with the
Jews as he could not trust his brother John, and the Elector of Hesse
didn't leave his wealth in trust to any of the great German bankers but to
Meir Anshel Rothschild; banking after all is primarily a matter of trust.
"The Jewish role model, the Talmid Chacham, has to act in truth and faith
in commerce. His yes is yes and his no, no. He forces himself to be exact
in calculations when he is paying, but is willing to be lenient when
others are his debtors. He should keep his obligations in commerce, even
when the law permits him to withdraw or retract; but of others have
obligations to him he should deal mercifully, forgiving and extending
credit.
He should be careful not to deprive others of their
livelihood [through competition even where this is legal] or cause
hardship and anguish to others [either physically or financially]. He who
acts in this way is the one referred to by the prophet Isaiah, when he
said in G-d's Name: "You are My servant Israel, in whom Iexalt " (Rambam
Hilkhot De'ot 5:13). "Ivri Anochi".
This is the 85th 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] A Touch of Wisdom, A Touch of Wit
[5] Parsha Points to Ponder
[6] G'matriya Match plus...
[7] MicroUlpan
[8] Pirkei Avot
[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: I know that in order to be part of a zimun (a joint
bentching, or reciting of Birkat Hamazon) the third person needed does not
have the same requirements as the first two. Could you give me some
specific parameters?
A: You are correct that there is a difference between the
first two and a third. This is primarily because two who ate together form
the basis of the zimun, even though they need a third in order to actually
do the zimun. The main distinctions are in the following areas, which we
present one by one.
Looking for a zimun - It is desirable for two who eat
together to make some effort (within reason) to include a third to eat
with them so that they can make a zimun (Shulchan Aruch, Orach Chayim
193:2). Similarly, seven should prefer- ably look for another three to do
a zimun of ten, with Hashem's name (Mishna Berura 193:12).We do not find
that one has any reason to look for another two for a zimun.
Forcing a third to answer - If two are interested in
bentching and the third is not, the two can require the third to take part
in a zimun (Shulchan Aruch 200:1). Even if the third does not respond,
they fulfill their obligation of zimun, although the third does not, if he
did not respond (Mishna Berura 200:3). One person who is ready for Birkat
Hamzon cannot demand of the other two to answer for him, although they can
if they want.
If one bentched without waiting - If three ate together
and bentched without a zimun, they lost the opportunity to do so, even if
one of them has not yet bentched.
However, if only one bentched and two did not, then they
can do a zimun, which the third can respond to even after having bentched
(Shulchan Aruch 194:1).
However, if the third ate something other than bread and
recited a beracha acharona (blessing after eating), they cannot include
him in the zimun (Mishna Berura 197:9).
What they ate - Zimun is only for Birkat Hamazon and not
for other berachot acharanot. Thus, two must have eaten at least a kazayit
(approx. half a slice) of bread.
However, a third person can answer the zimun even after
having any food or drink, other than water (Shulchan Aruch, Orach Chayim
197:2). However, some Rishonim say that this is the case only regarding
turning a regular zimun into a zimun of ten. According to them, if two ate
bread and one ate fruit, they cannot do a zimun (ibid.). To stay out of
doubt, S’faradim avoid the situation where two who eat bread together
invite a third to eat something other than bread (other grain products are
a question). If it happened that two ate bread and one ate something else,
then they should do a zimun (ibid.). The minhag among Ashkenazim is that
if the third prefers not eating bread, it is fine to give him something
else to eat or drink and use him for the zimun (Mishna Berura 197:22).
Joining after the first two basically finished eating -
The three must be united in their eating in some way, in terms of time and
place. Yet if two ate together and a third came after they finished eating
but had not yet bentched, he can create a zimun with them under the
following circumstances. That which the third needs to eat is as above.
Even if the two are not going to eat any more, they can still be united in
their meal if they halachically may eat and would eat at least a little
more if they were served particularly tasty food (Shulchan Aruch 197:1).
If they already made preparations for Birkat Hamazon that preclude their
continuing the meal (such as mayim acharonim - the details are beyond our
present scope) then they cannot do zimun together. In a case where the two
are still considered within their meal and the third concludes what he is
eating, they may not bentch without zimun. However, if the group neither
started nor finished together, they need not do a zimun (Mishna Berura
193:19). However, if they want to do the zimun, the two may use the
latecomer even if he has not concluded eating (Piskei Teshuvot 193:6).
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
"Well enough” should never be left alone.
From A Candle by Day by Rabbi Shraga Silverstein
[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
When camped in the wilderness the twelve tribes of Israel were divided
into four groups - three tribes on each side of the camp, one that was the
standard bearer and two additional tribes. When reporting the census of
the Jewish people in this week's parsha, the Torah first tells us the
number of adult men in the lead tribe and then the number of people in the
two other tribes. The lead tribe on the western side of the camp was
Efrayim. "Ve'alav" - literally "on him," i.e., "on his side" - was Menashe.
Regarding the other sides of the camp, the Torah uses the term "vehachonim
alav" - literally "and camping on him," i.e., on his side) to refer to the
adjacent tribe.
While there seems to be little significance as to which
term is used, the Netziv tells us that the term used in each case
indicates the relationship between the two tribes. While "hachonim alav"
indicates that the second tribe was dependent on the main one, "ve'alav",
as used in reference to Menashe, means that the second tribe was superior
to the main one, Efrayim.
Ya'akov blessed Efraim in spiritual matters. Efraim was,
therefore, the leader in the desert, because the entire existence of the
Jewish people in the desert was based on miracles. In this and subsequent
censuses in the desert, however, Menashe, the older of Yosef's sons, was "alav,"
superior to his brother. In preparation for entry into Eretz Israel, where
daily existence is natural, it is the biological firstborn who must lead
the people.
As the Netziv points out, living in Eretz Israel is
natural for the Jewish people. Life in Eretz Yisrael means leading a
normal, everyday existence - protecting ourselves, supporting ourselves,
etc. We pursue our daily, mundane activities, having been promised that
the "eyes" of God watch over us in Eretz Israel throughout the year (Devarim
11:12).
Rabbi Aharon Angstreich, Jerusalem
[4] A Touch of Wisdom, A Touch of Wit
When Rabbi Meir of Lublin founded his Yeshiva, the Yeshivat Chachmei
Lublin, he was asked: "What is the difference between your Yeshiva and
those in Lithuania?"
"The only difference between them," said Rabbi Meir, "is the difference
that existed between two Yeshiva students.”
"There were two Yeshiva students, a Misnagid and a Chasid who were
studying Torah together, and they came upon a passage in the Talmud where
we are told about Rabbi Yonatan ben Uzziel, that when he sat and learned
the Torah, any bird that happened to fly overhead was immediately burned
to a crisp from the force of his studying.” (Sukka 28a)
Both students became immersed in thought. Finally the Chasid broke the
silence and asked the Misnagid what he was thinking about.
"I was thinking," said the Misnagid, “that in the event that the bird
belonged to somebody, would Rabbi Yonatan be required to pay for the bird,
or would he have been exempt?"
"And I was thinking," said the Chasid, “about how holy a person Rav
Yonatan was and how great his powers of learning.
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
[5] Parsha Points to Ponder -for B'MIDBAR
1) Why does the census in this week’s Parsha count each tribe separately
while earlier censuses in Sefer Shemot count the nation as a whole?
2) Why does the Torah repeat the word COUNTING three times while summing
up the totals of the census? (1:45, 46, and 47)
3) Why was the tribe of Levi considerably smaller in number than all the
other tribes?
Last week's Parsha Points to Ponder (for B'CHUKOTAI)
(1) The Torah states (26:4) that if we follow the will of G-d, He will
bless us with an abundance of food. What, then, is the need for the next
blessing (26:5 - according to Rashi) that we will have to eat very little
to be satiated?
Rav Moshe Feinstein explained that even if there is an
abundance of food, a righteous person should seek to limit his involvement
in the physical world. Thus, the second blessing allows a person to reach
great heights in the service of G-d.
(2) Why does the Torah continue with the curses of the
TOCHACHA after stating (26:40) that the people will CONFESS THEIR SINS AND
THE SINS OF THEIR FATHERS? Shouldn't this confession lead to forgiveness?
The Chofetz Chayim answers that confession alone is
inadequate. Atonement is achieved only if the confession is accompanied by
true repentance consisting of regret over the past and a commitment not to
repeat the offense in the future - something which the Torah does not
indicate taking place during the TOCHACHA.
3) Why does the Torah state (26:42) AND I WILL REMEMBER THE COVENANT WHICH
I MADE WITH YAAKOV, YITZCHAK AND AVRAHAM AND THE LAND I WILL REMEMBER
amidst the terrible curses of the TOCHACHA?
The SHLAH HaKadosh understands that these words teach
that the Jews deserve such a terrible punishment for sinning precisely
because of their lofty ancestry and possession of such a holy land.
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
[6] G'matriya match plus...
L'YEHUDA NACHSHON BEN AMINADAV: (Bamidbar 1:7)
As TTreaders know, most g'matriya comments presented in TT, begin with a
calculation of the numeric value of a word, phrase, or pasuk and then a
computer search for other words, phrases, or p'sukim with a matching
g'matryia. Most often, the matches do not seem to "say" anything;
sometimes they do. This time, we leave it to you to come up with a
something... or not. The pasuk above = SHABBAT
How do we know that one must be meticulous with mitzvot when he is
traveling as he is in his own home? And not be like some people who "cut
corners" with some mitzvot when they travel. Because it says in our sedra,
KAASHER YACHANU KEIN YISA'U - as you do when camped, so shall you do when
you travel. (Yitav Lev)
The jury is still out on the CHAZAK, CHAZAK issue for the one with that
Aliya.
[7] MicroUlpan
D'RAGRAG = Stepladder
[8] Pirkei Avot
This week's Perek begins with the well known mishna: With ten (Divine)
sayings the world was created... The Gemara tells us what these ten
utterances are. Sort of. In the account of creation, the term VAYOMER (ELOKIM)
appears nine times, and B'REISHIT G-d created the Heavens and the Earth is
considered one of the 10.
Sounds good, until one counts the VAYOMERs. And G-d said: Let there be
[1] light & darkness
[2] heavens among the waters
[3] waters gather to leave dry land
[4] plant life
[5] sun, moon, stars
[6] Life in the sea and birds in the air
[7] animals on the land
[8] creation of man (male & female)
That's 8 plus B'reishit. 9. What's the 10th?
There are two more VAYOMER ELOKIMs in the first chapter of B'reishit. And
G-d said to them, be fruitful and multiply... and, And G-d said, I have
given to you all vegetation... to eat...
Neither describes creation as the other 8 do, but one can
suggest that with P'RU URVU, G-d was giving all living things the ability
to continue His creation. Perhaps this VAYOMER LAHEM ELOKIM is the 10th
Divine utterance. And/or G-d's providing sustenance for His creations
allows for their continuity and hence can be seen as a final aspect of
creation.
Another opinion, found in B'reishit Rabba, is that the
10th and final term of creation is to be found in the second perek of
B'reishit: VAYOMER HASHEM ELOKIM, and G-d said, it is not good for man to
be alone... In other words, the creation of woman.
[9] Divrei Menachem
Parshat Bamidbar is the subject of much debate among classic Jewish
commentators. Nechama Leibowitz notes that the parsha emphasizes the
singular role of the Leviyim in attending the Mishkan. The rest of the
people were to keep their distance, albeit in an orderly fashion
surrounding the central Tabernacle and the priestly camp.
For the Ramban the Mishkan is a replacement of Mount
Sinai that accompanies the people on their journeys. And for Yehuda HaLevi,
the surrounding camps of the Israelites are akin to the protective bodily
organs that encompass the human heart, like sentinels guarding the King's
palace.
However, for the Abarbanel and Rashbam, Sefer Bamidbar is
more an account of the wars with Moab, Midian and the Amorites. Thus, the
arrangement of the camp with, "every man by his own standard," preceded by
a roll call, is clearly a description of military preparation prior to the
conquest of the land.
The Midrash reconciles these views: "Said Hashem to
Moshe, 'Tell them to make a Mishkan in their midst as I am leaving My
upper realm… and descending to dwell among them. [But also] make them
ensigns… because they are My children… and they are My hosts, as it is
stated, 'And bring forth My armies…' (Shmot 7:4)."
Shabbat Shalom, Menachem Persoff
SHEYIBANEH BEIT HAMIKDASH...
A series of articles on Beit HaMikdash-related topics by Catriel Sugarman
intended to increase the knowledge, interest, and anticipation of the
reader, thereby hastening the realization of our hopes and prayers for the
rebuilding of Jerusalem and the Beit HaMikdash.
Kodesh HaKodashim of Bayit Rishon - the K'ruvim
While we were "brainstorming" about the relative holiness of Kodesh
HaKodashim and the passageway-room above it, we naturally discussed the
Aron HaBrit and analyzed its role. We recalled that the Aron reposed in
Kodesh HaKodashim of the Mishkan and Bayit Rishon, but was not present in
Bayit Sheini. We began to focus on the K'ruvim, those angelic forms which
were an integral part of the ark itself. We noted that the K'ruvim were
conceived as the "Divine Chariot" and that G-d is seen as He "who 'sits'
upon the K'ruvim (I Sh'muel 4:4, 6:2). King David in his hymn of victory
boldly sings of the power of G-d. "And He 'rode' upon a K'ruv and did fly…
(II Sh'muel 22: 11). The references are legion and wonderful…
The Torah gives meticulous instructions on how the Aron
was to be constructed and then concludes, "You shall make an ark cover (Kaporet,
often translated as "mercy seat") of pure gold, two and half Amot long and
an Amah and a half wide. You shall make two gold K'ruvim; they shall be
hammered (out of one piece) from both ends of the ark cover. You shall
make one K'ruv from the end of one side and one K'ruv from the side of the
other; from the Kaporet, you shall make the two K'ruvim at its two ends.
The K'ruvim shall have wings spread upwards covering the Kaporet with
their wings with their faces one towards the other… You shall place the
cover on the Ark from above…" (Sh'mot 25:17-21). Over the years
archeologists have unearthed all sorts of weird, fantastical, even
grotesque representations of "cherubs", but what did "Israelite cherubs"
look like? Traditionally, the "Israelite cherubs" were conceived of having
the form and faces of little children with outstretched wings. This was a
play on the Hebrew word "K'ruv". "K" the Hebrew letter "Kaf" - like,
similar to, and Roveh - a youth. It was said that one had the form of a
little boy, the other a little girl (But note Torah Temima ibid.) "How did
they stand?" One sage posited that when Israel was faithful to G-d, the
K'ruvim faced each other (Baba Batra 99a) and embraced like a loving
couple. This was to teach Am Yisrael that they "are beloved by G-d as the
love between man and woman" (Yoma 54a). King Solomon also fashioned two
other K'ruvim. Colossal figures, these floor-standing K'ruvim were
positioned to the north and south of the Aron.
"And in the Holy of Holies, he made two K'ruvim of
'cedar' wood each ten Amot high. And five Amot was the length of one wing
of the cherub, and five Amot was the other wing of the cherub… both the
K'ruvim were of one measure and one form… And he set the K'ruvim within
the inner house; and the wings of the K'ruvim were stretched forth, so
that the wing of one touched one wall and the wing of the other cherub
touched the other wall, and their wings touched one another in the midst
of the house. Josephus wrote. "No one can tell or even conjecture, what
the shape of these K'ruvim was" Antiquities bk. 8:3 (73). And he overlaid
the K'ruvim with gold" (I Melachim 6:23-28). In the extraordinary passages
in Chagiga (12b-14a) which describe the celestial worlds, the Serafim, the
Ofanim, the Chayot Hakodesh and the Malachei HaShareit are mentioned, but
not the K'ruvim. Nor are K'ruvim mentioned in our liturgy. Rambam does
include them in the ten classes of angels (Yesodei HaTorah 2:7), but then
goes on to comment, "The K'ruvim were placed in the Kodesh HaKodashim only
to preserve among the people the belief in angels. There were two K'ruvim
so the people would not come to believe that they were the image of G-d" (Moreh
Nevuchim 3:45).
Biblical commentator David Kimchi (the Radak) quoting a
non-extant Midrash writes on II Divrei HaYamim 35:3, "Our rabbis of
blessed memory said, 'that (Josiah, the last righteous King of Judah) gave
instructions to hide the ark so it would not be revealed (and desecrated)
at the time of the (approaching) exile… At the time when Solomon built the
First Temple, he (understood through the Holy Spirit that one day) it was
going to be destroyed and therefore he constructed a place to hide the ark
in winding, hidden tunnels deep below the surface of the earth. And the
stone upon which the ark rested covered the opening of that tunnel. Josiah
hid the ark there as it is said, "And he said to the Leviyim that taught
all Israel… 'Put the Holy Ark in the House that Solomon King of Israel did
build…'" In Bayit Sheini, both the Aron and King Solomon's fabulous
K'ruvim were missing; Kodesh HaKodashim was completely empty. On the floor
of the Kodesh HaKodashim was a large flat rock three finger-widths high
which was called the Even HaShetiya - the "Foundation Stone". The Kohein
Gadol placed the fire-pan with incense upon this stone when he entered
Kodesh HaKodashim on Yom Kippur (Yoma 5:2).
One of the major differences between Bayit Rishon and
Bayit Sheini was the nature of the separation between the Heichal and the
Kodesh HaKodashim. "And for the entrance of the D'vir (Kodesh HaKodashim
of Bayit Rishon), he (King Solomon) made doors of olive wood, the doorpost
within the frame having five angles (pentagonal). And as for the two doors
of 'cedar' wood, he carved upon them… K'ruvim and palm trees and open
flowers and overlaid them with gold; and he spread the gold upon the
K'ruvim and upon the palm trees" (I Melachim 6: 31,32). Since the original
"blue, purple and scarlet" veil fashioned for the Mishkan had designs of
K'ruvim woven into it (Sh'mot 36:35), King Solomon also made the veil (in
front of the olive wood doors) which separated the Heichal and the Kodesh
HaKodashim "of blue, and purple and crimson" and with in woven K'ruvim (II
Divrei HaYamim 3:14). Bayit Rishon was much lower than Bayit Sheini; the
Kodesh HaKodashim of Bayit Rishon was only 30 Amot tall compared to the
much taller Kodesh HaKodashim of Bayit Sheini which had a height of 40
Amot. Therefore in Bayit Sheini two parallel curtains separated the
Heichal from Kodesh HaKodashim instead of a wall. "Why was there no Amah
Traksin (the "Amah of separation" i.e. a wall separating the Heichal from
the Kodesh Hakodashim as in Bayit Rishon) in the Second Temple? A
thickness of six Tefachim (which is an Amah) will sustain a wall of 30
Amot but not more… So why did they not (in Bayit Sheini) build a wall 30
Amot high and use a curtain for the remainder? ...Abaye replied, 'It was
known to them by tradition that the partition should be wholly a wall or
wholly a curtain, either wholly a wall as in Bayit Rishon or wholly a
curtain as in the Mishkan" (Baba Batra 3a,3b). The design, detailed in the
Biblical descriptions of the Mishkan and Bayit Rishon, no doubt reflected
Bayit Sheini reality, but it is likely that the more pictorial K'ruvim
design of the Mishkan and Bayit Rishon had become quite abstract by the
end of Bayit Sheini. While describing virtually everything else in Bayit
Sheini with great panache, Josephus did not venture to describe the woven
K'ruvim. Perhaps the K'ruvim woven into the veil by his time were simply
indefinable. <more>
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
...SHISHA V'AR'BAIM ELEF V'CHAMESH ME'OT:
The count of Tribe Reuven is 6 and 40 thousand and 5 hundred. That is
46,500.
Here's the problem. Many unsuspecting Baalei K'ri'a (Torah readers) will
read a DARGA T'VIR (the TROPnotes under the SHISHA V'ARBA'IM) and then
wait a hefty pause before continuing. And they will then read the TIPCHA,
MERCHA SOF- PASUK without pausing after the TIPCHA (under the ELEF). The
result is giving the wrong count for Reuven - 6 and 40, that's 46, then
one thousand 5 hundred. That's a total of 1546, not 46,500. Which means by
pausing in the wrong place, the meaning of the words is changed. That's a
Torah-reading no-no. The fact is that the pause after a T'VIR is slight
and the pause after a TIPCHA is longer. Accent, check; vowels all read
correctly, check. Perfect pronunciation, but if the pauses are wrong the
meaning of the words can change. Scary, no?
Same thing for Shimon, Yehuda, Yissachar, Zevulun, Menashe, Binyamin, Dan,
Asher, and Naftali. Only Gad and Efrayim have TROP for their numbers that
do not lend themselves to pausing incorrectly.
Parsha Pix
The major component of the ParshaPix for Bamidbar is/are the flags - 12 of
them - representing the flags of the tribes, as they camped and as they
marched. The flags here do not represent any specific tribes, but the one
with the crown could be for Shevet Yehuda. And the one with a bunch of
carrots marked 2.50 was our whimsical suggestion for the flag of Machane
Yehuda. The one with the flower could be for Reuven, perhaps. Don't obsess
on the individual flags; they were chosen to number twelve and to differ
from each other, as the tribes differed from each other, but were not
meant to specifically represent the Tribes.
The compass stands for the different sides of the Mishkan the different
groups camped, both among the Leviyim and the 12 Tribes..
The parking meter represents the encampments, since the modern Hebrew word
for parking has the same root as to encamp. LACHANOT.
The abacus is for the various countings. (Works better than a calculator
because there are no batteries to run down, nor does it ever need
charging. The abacus is best-suited for desert counting.)
The skull with the 5 on it comes from 3:47 in the portion of the exchange
between firstborns and Leviyim (who were not themselves firstborns). We
would say, 5 shekel a head. The Torah uses the term GULGOLET, skull.
And let's not forget the desert scene with the cactus and blazing sun, in
the upper-right corner of the PP. Our Midbar is better translated as
Wilderness, rather than desert, but there plenty of desert too that Bnei
Yisrael passed through.
The three diamond engagement rings in the lower- right are for the final
two p'sukim of the haftara, the words we say when winding the T'filin
strap around the middle finger of the left hand, symbolic of our betrothal
to G-d.
Which leaves one unexplained pair of items as a visual TTriddle.
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 (B'CHUKOTAI) TTriddles:
[1] In a TTriddle-way, it represents all of Mishna & Gemara
[2]This time, the deal is to all of us. For what individual was a
similarly worded deal offered?
[3] CD LaZ TU FGF
[4] Newborns: 17 calves, 17 lambs, 17 baby goats • How many animals are
MAASER B'HEIMA?
[5] plus one element for the Parsha Pix
And the envelope, please...
[1] One solver went for the last pasuk in B'chukotai, which is also the
last pasuk in the Book of Vayikra. Of course, all that G-d commanded Moshe
on Har Sinai is the Oral Law, embodied by the Mishna and Gemara. A nice
answer to the question if it had been a standard type of question on the
parsha. But these are TTriddles. You can't expect anything
straightforward. The correct solution is: the mitzva of Maaseir B'heima,
the tithing of kosher animals (cow, goat, and sheep). And why does this
mitzva represent all of SHAS? Because it is the Sefer HaChinuch's mitzva
no. 360. SHAS, that is.
[2] The deal for us in the sedra is IM B'CHUKOTAI TEILEICHU... The
similarly worded deal of IM TEILEICH B'CHUKOTAI was made by G-d to Shlomo
HaMelech. Several solvers got this one.
[3] C=3, D=4, LaZ=37 (LAMED-ZAYIN), TU=15 (as in TET-VAV), F=6, G=7, F=6.
These numbers are the p'sukim count of B'chukotai's 7 Aliyot.
[4] This was almost too regular for a TTriddle. Almost. One solver went
for 51 animals all together meaning 5 end up as MAASEIR B'HEIMA. In a
follow-up email, that same solver realized that we do not mix calves with
lambs and kids. Some people might have separated each of the three types
of animals, resulting in only 3 MAASEIR animals. But sheep and goats can
be combined, so 1 calf from the 17 and 3 somethings from the 34
flock-animals would make 4 MAASEIR animals. One solver felt that newborns
are too young to be part of the MAASEIR process, so none would be MAASEIR.
Not a bad answer, assuming that there would be at least the 8-day old rule
applicable. On the other hand, isn't an 8 day old calf a newborn? The real
answer must include the possibilities that the owner can choose what
animals to bring together, meaning if he has 9 new lambs in one flock and
8 in another, and does not bring them together, there won't be any MAASEIR
animals. The the full answer has to be anywhere between 0 and 4.
[5] Several solvers identified the Unexplained (which is hereby declared a
noun, in addition to its usual adjective role) as the Israeli made UZI
submachine gun. And said solvers also connected the word to the second
word in the sedra's haftara.
This week's TTriddles:
[1] The Mishkan, Camp, Aron, People
[2] Alvin "Shipwreck" Kelly's Biblical inspiration
[3] Estimated to be in the order of magnitude of
10,000,000,000,000,000,000,000
[4] He was not; Yaakov was
[5] Infamous Levi who "copied" the Mishkan's major keilim
[6] plus one element from the Parsha Pix
Israel Center Miscellany
Re: The Israel Center and Torah Tidbits
NOTICE: The OU Israel Center and Torah Tidbits do not necessarily endorse
the political, medical, or halachic positions of its advertisers, nor do
we guarantee the quality of their service or product.
The Israel Center's Beth Din to adjudicate and arbitrate monetary
disputes, according to Jewish law Registration 200NIS per case, Call
566-7787 ext. 204 for further information and forms • Yitzchak Fund, Esq.
• Rabbi Emanuel Quint, Chairpersons • Ita Rochel, Administrator
Kashrut Questions: If you find a discrepancy between the Hebrew labeling
and the original packaging... or if you have any other OU kashrut
questions, call this toll-free number (from Israel to NY) 1-809-490-123
From 4:00pm - midnight, you get a human; other times, leave a voice-
message OU Kashrut in Israel office at the Center: 5667787
Israel Center Cafe - Delicious meals and snacks, soups, sandwiches,
salads...Located on the lower level of the Israel Center, Cafe and
in-house catering are under the supervision of OU Israel Mehadrin,
Sun.-Thu. • 10:00am - 3:00pm, plus... Catering for all occasions by
Schocketino Catering, on and off the premises, And... selection of
beautiful platters, Call Chaim: 052-855-1538
NEW: Treat yourself (and/or someone) to a sensational culinary experience
All-You-Can Eat Buffet by Schoketino Caterers, Wednesday nights
7:00-10:00pm at the Israel Center, 90NIS p.p. including main dishes
(meat), side dishes, salads, desserts, and unlimited soft drinks.
Reservations required by Tuesday noon, Call Chaim: 052 8551538, Glatt
Kosher under the supervision of the OU Mehadrin
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
For your information: Over the years of Torah Tidbits, the typing and
layout have been done with several different programs. For more than a
year now, TT has been prepared with DavkaWriter, and the program just gets
better and better. Davka’s contact in Israel: 991-2718.
Torah Tidbits Audio - www.israelnationalradio.com - Divrei Torah, music,
and "other stuff", "Listen live" on Thursday 5:00pm, Repeated several
times on THU & FRI 8:00pm, 11:00pm, FRI 2:00am, 7:00am, 10:00am, 1:00pm,
4:00pm, Available "on demand", anytime, Look under "Lions of Judah" and
click
Besides the Israel Center, many shuls and hotels, Torah Tidbits is
generally available on Thursdays and Fridays at the following locations in
Jerusalem:
Geula - Rechov Malchei Yisrael Big Deal • Brooklyn Bakery • Noam
Mea Shearim - Rechov Mea Shearim Or Hatzafon Bookstore • Min HaStam
Rechov King George Moked Stationery store • Eye World Belinda Dairy
Restaurant
Rechov Yafo Village Green • Holy Bagel Coffee Time Bagel • Big Deal, Luntz
Off Rechov Aggrippas - JBC Books, the Orthopedic Center
Keren Kayemet Heimishe Essen • Levy’s Newsstand/Kiosk
Rechov Straus HaSofer • Bikur Cholim Gift Shop
Bell Center - Rechov King George• N/X Clothing, Medical Center
Talpiot - Big Deal
Ramot Eshkol - The Medical Center
and in the Golan Heights
TT is now available at the Natural Bakery on Rechov Agrippas, Jerusalem
MEMBERSHIP
If you are a member of the Israel Center...Thank you; If you were a member
and your membership lapsed...Please renew; If you’ve never been a
member...Please join
Yearly membership for couples (even if one of the two does not frequent
the Center) is 250NIS. Membership for a single person is 180NIS per year.
Life membership remains at $500, with payments possible. Contact the
Center for details of membership benefits. • Membership includes lower
rates for all Israel Center programs, tiyulim, etc.and a subscription to
Jewish Action, the Orthodox Union’s popular quarterly magazine - You can
cut and send this form to us at P.O.B. 37015, Jerusalem 91370 or call us
(566-7787 ext. 204) with the details and arrange credit card payment by
phone or email to trochel@netvision.net.il;Special note to TT readers who
do not regularly participate in Israel Center activities (or never): You
actually do participate in an Israel Center activity... called: Torah
Tidbits; Many people feel that just for Torah Tidbits alone, it’s “worth
it” to become members of the Israel Center. We hope you feel that way too.
Buy Tefila L'Chayalei Tzahal cards (for yourself, family, and friends) for
5NIS each Proceeds benefit injured and needy soldiers. Cards available at
the Israel Center - front desk
OU Israel Center Family Counseling Service, Professional religious
counselors helping religious individuals, couples and families, Free
Initial Phone Consultation, For further information call: (02) 582-7956,
Under the supervision of Dr. Michael Tobin
There is now a Gemach Box in the lower/café level of the Israel Center.
Clothes, household items, toys, and NON-PERISHABLE food may be placed in
or taken out as appropriate. Thank you for your cooperation and
participation. When much more has been given than taken, we distribute
many of the contents of the Gemach Box to needy individuals and families.
The Israel Center clothing Gemach located on the café level is now seeking
pots, pans, and other kitchen items in addition to clothing. There are
Israeli families, specifically Ethiopian olim that desperately need these
items. Either bring them or, if you have a lot, call Mark 054-582-0517 to
have them picked up.
Thank you and "Yasher Ko'ach" to the many people who brought in used
clothes and kitchen items for our G'mach. If... call Mark 054-582-0517
NESTO Native English-Speaking Teen Olim
NESTO News in Short - Avi Jacobs and Talya Honig Reporting
NESTO was once again caught doing another mitzva! On Tuesday night, Senior
NESTOers went to ALYN, a facility for CP patients. They had a wonderful
time making new friends and singing nigunim and songs together. I am
Superman! yelled Jeremy while running around the room. The kids felt bad
when they heard that Jeremy was sick that day and could not fly. While
Jeremy was "flying", Talya and Sara enjoyed socializing with the babies.
"I was really happy that the NESTO volunteers came to play with us", said
one of the patients with a big smile.
In a park in an undisclosed location in the House of the Sun (Bet Shemesh),
Junior NESTOers were found enjoying an American BBQ. Buns were opened
while hot dog upon hot dog was placed inside. "This peulah is awesome! I
wish we did this more often! "mumbled Ariel Weil while eating his 28th hot
dog.
NESTO would also like to give a warm welcome to new Senior NESTOer Benjy
Gutman. Welcome to the club!
Hope you all had a safe & great Lag BaOmer and will have a great Yom
Yerushalayim.
The Israel Center's Youth Program for Anglo-Israelis, tel. 566-7787 ext.
247 • fax: 561-7432, Chaim Pelzner, Director, Yehoshua Bonchek,
Coordinator, Talya Honig, Bat Sherut, Partially funded by the Jewish
Agency for Israel
Camp Dror - For kids entering 6th through 10th grades, 5–18 July '05:
Girls' Adventure Camp, Keshet Yonatan, Ramat HaGolan
Boys' Summer Challenge, Kfar Etzion, Gush Etzion
For more info call or email: (02) 566-7787 ext. 244, dror@israelcenter.co.il
Sundry
Your support for the Malki Foundation / Keren Malki helps us enable
quality home-care for seriously disabled children in Israel. • Ph. 058
853317 • www.kerenmalki.org
In loving memory of Malka Chana Roth HY"D murdered in the Sbarro bombing,
9 Aug. ‘01, Donations are tax-deductible. Please check our website or call
for details.
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
TIYUL. 18nis will get you a sandwich (your choice), a refreshing drink
(regular or diet) and a dessert. Your lunch will be ready for you when you
board the bus.
CANCELLATION POLICIES We reserve the right to charge a cancellation fee in
case of last-minute cancellations. Also... Price of tiyul is based on a
minimum number of participants.
Students from Abroad Parents visiting you some time this year? If so, you
want to speak to us! (566-7787 ext. 244). We have many attractive deals
for them... and you. Let us turn an ordinary “been there, did it” visit
into an unforgettable, special one!
KASHRUT POLICY Food for Israel Center In-House programs is supervised by
OU in Israel - Mehadrin. Israel Center sponsored trips and programs are
Mehadrin. Hotels, restaurants, and tiyulim advertised by the Travel Desk
or by outside parties are not necessarily Mehadrin and are not endorsed by
the OU or the Israel Center.
Calls from abroad: People from abroad should fax 972-2-5660156 for the
attention of The Travel Desk or email to tiyul@israelcenter.co.il
Israel Center tiyulim are partially subsidized by the Jewish Agency for
Israel
The Palmach Museum Tiyul for June 7th is BOOKED, Call Travel Desk (ext.
261 or 244) to be waitlisted for future tiyulim
Shabbat & Shavuot with the Israel Center & Young Israel is BOOKED, Call
623-1361 to be waitlisted
LAST CALL: Wednesday, June 8, 11:30-1:00, Rosh Chodesh Sivan, A special
guided tour by the dynamic Esther Shlisser, of the Kotel Tunnels, Theme:
The Beit HaMikdash on Shavuot, Limit 30 participants • 30nis p.p.
One day tiyul to Beit Shearim & Tzipori and more...Wednesday, June 15th,
8:00am-7:30pm (approx), With the learned licensed guide Rabbi Yehuda Landy,
We will travel north to the lower Galil, Adah Barak's Carnivorous Plants
Exhibit, BEIT SHEARIM - where R' Yehuda HaNasi spent most of his life, and
where he is buried. We'll see magnificent catacombs and stunning
sarcophagi. TZIOPRI - R' Yehuda HaNasi spent his later years here.
Extensive excavations in recent years uncovered amazing mosaics, and
infrastructure of a thriving city. Plus a surprise location, 150NIS • non
members 165NIS
Shulamit's tiyulim are always treats;Come - You will surely enjoy her
delicious sweets!
Tour of Begin Center with Nachman Kupietzky also: Overview of J'lem and
First Temple Archeological Finds, Mon. June 20, 10:00am check-in,
36NIS/50NIS, must pay in advance • Space limited, Call TRAVEL DESK,
566-7787 ext. 261 or 244, to reserve
Sussia and the Alon Center for Bedouin Culture, Check-in 8:15am • Leave
Center PROMPTLY at 8:30am • Return 5:30 pm (approx.), with Nachman
Kupietzky, In the morning, relive the daily life of the Jews during the
time of the Mishna by visiting & touring this 1500 year old town • In the
afternoon... experience Bedouin hospitality, visit a museum to learn about
unusual Bedouin customs and ceremonies, and see a video, 100nis members
(115nis non-mem) • Bring your own lunch and a flashlight
Tour of the world-famous Belz Synagogue, Thu, June 23rd, 3:00pm, 18nis
members (26nis non-members), Advance registration & payment required,
Participants will be informed of the meeting place upon registration
A Dream Vacation Come True - Kibbutz Ein Gedi, the only Botanical Gardens
in the world in which people live, 4 days - 3 nights: Monday thru
Thursday, July 4-7, Leaving Monday 9:30am • Returning Thursday 2:00pm
(approx.) Shorter stay possible, Half-board (includes sumptuous Breakfast
and Evening Meal), Mehadrin-Glatt under the supervision of Rabbi
Bistritsky, Bountiful Buffet Lunches 30NIS extra per day p.p. if ordered
in advance, If you stay for 3 nights, Monday lunch is FREE, Refrigerator
and electric kettle in every room, Free bathing at the Spa including
sulfur baths, mud baths, and more, Magnificent Magical Botanical gardens
on premises, Full and varied programs - Tiyulim, lectures and shiurim,
evening programs, Prices are per person, dbl occ - half board (single occ.
available), 269NIS per night for a 3-night stay, regular room (319NIS for
deluxe room), 279NIS per night for a 2-night stay, regular room (329NIS
for deluxe room), Third person in same room pays 250NIS per night - Deluxe
rooms only, Transportation 35NIS each way (available only on Monday and
Thursday), Call the Travel Desk (566-7787 ext. 261 or 244) to reserve,
Shulamit's tiyulim are always treats; Come - You will surely enjoy her
delicious sweets!
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.
Daniel Hotel, Herzliya, valid June 10-13
SHAVUOT min. 3 nights, 950NIS per couple, per night, B/B
King Solomon, Jerusalem, valid June 10-13
Shabbat & Shavuot, 3200nis per couple
Full board for Shabbat & CHag, B/B for Motza"Sh-Sunday
Grand Beach, Tel Aviv, Mehadrin, valid June 12-13
Shavuot, 700NIS per couple, F/B
Knesset Towers, Jerusalem, valid June 12-13
Shavuot, 750NIS per couple, F/B
Regency, Jerusalem, valid until June 30th
Midweek, 2-night package, 1180NIS per couple, B/B
Ruth Rimonim, Tzfat, valid June 9-14 • Min. 3 nights
Shabbat & Shavuot, 900nis per couple, per night, H/B
Sheraton-Moriah, Dead Sea, valid June 5-9
Midweek Min. 2 nights, 699nis per couple, per night, H/B
Sheraton Plaza, Tiberias, valid June 12-16
Shavuot, Min. 2 nights, 555Nis per couple, per night, H/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3
meals a day), Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI,
Motza"Sh nights (some, not all hotels)
The Back Page of TT670
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), 25 Iyar - 3 Sivan
(June 3-10)
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 B'MIDBAR, Friday June 3rd, Mincha will be
5:58pm, Plag is 6:13pm, Kabbalat Shabbat, Maariv, Mincha: Naso 6:01pm •
Leil Shavuot 7:30pm (regular, not early) • B'haalot'cha 6:03pm
Shabbat day
Shabbat Parshat B'midbar - June 4th, 5:00pm • Mincha at 6:00pm, Rabbi
Efraim Sprecher on "The Mystical link of Megilat Ruth to Parshat Bamidbar"
Motza”Sh
Motza'ei Shabbat, June 4th, 9:30pm - Leftover Cholent with Phil Chernofsky
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)
on hold Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
Sunday
N'SHEI LIBRARY 10:30-12:45
9:30am (women) Mystical Insights into the Months of the Year; Counting and
Encountering with Golda Warhaftig
10:30am (women) :Let's Learn Chumash with Tonia Frohwein
11:30am (M&W) Parshat HaShavua with Shprintzee Herskovits
Sundays 12:30pm (and WED 8:00pm) • Creative Life Education: This Golden
Age We Live In, Alternating presenters, incl. Dr. Vivienne Damelin, Aharon
Romm
Because of the Israel Center's Leil Yom Yerushalayim Dinner (see Below)the
Center will close at 2:00pm - Choose one: See you there • We'll miss you
LAST CALL for LAST MINUTE RESERVATIONS:
Seymour J. Abrams • Orthodox Union • Israel Center • Jerusalem World
Center - Gala Dinner, Sunday, June 5, '05, Leil Yom Yerushalyim at the
Renaissance Hotel, Keynote speaker: Chief Rabbi Yisrael Meir Lau Shlita,
Recipient of the Israel Prize for Lifetime Achievement
Rabbinic Leadership Award, Rabbi Shlomo Riskin
Keter Torah Award, Phil Chernofsky
Gemilut Chessed Award, Dudi Zilbershlag
Eishet Chayil Award, Perel Joseph-Azaria
featuring music by Yehuda Katz and Reva L'Sheva
For reservations: call (02) 566-7787 ext. 203 or email: dinner@israelcenter.co.il
Monday
N'SHEI LIBRARY - 10:00-12:30
Yom Yerushalayim: Monday, June 6th, 8:00am, Shacharit with P'sukei d'Zimra
of Yom Tov and Hallel, Regular davening, Yom Tov flavor, Refreshments, We
plan to end in time for the regularly scheduled shiurim
9:15am (men & women) excursions into the world of nevi'im with Mrs. Pearl
Borow
on sale: Jewish Books for Adults and Children by Simcha Publishing •
Mondays 10:00-12:00
10:30am (men & women) Rambam's 13 Principles with Rabbi Zev Leff
Mondays, 11:35am - Jewish History Series by Dr. Henry Goldblum, This week:
Between Jerusalem and Alexandria
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, June 6th, 12:30pm, in the Library (free) - Lunch and Video - "Yom
Yerushalayim" by Rabbi Chaim Eisen
Women's Beit Midrash MON (and WED) 3:00-5:00pm, 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
No session this week, special evening on June 20th, see upcoming..Pri
Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy
Aber Barad (643-5276)
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU
Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING:
Monday, June 20th, 7:30-9:30pm
IN TIME FOR SHAVUOT! • SIMCHA FRIEDMAN will introduce his new book, MAKING
TORAH YOURS and present 17 Torah techniques to help you uncover new Torah
insights! An interactive evening and fun for the whole family • Monday,
June 6, 8:00pm
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli
Yosef
Tuesday
The Israel Center and the Old City Free Loan Association, 14th year • over
3000 loans granted, Gemach - Free Loan Society to provide interest-free
loans for people in financial distress (living in the Jerusalem area).
Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID -
New additional hours for the Gemach- Tue. 7:00-9:00pm
9:00am: The Meaning of Mitzvot • Rabbi Aharon Adler
10:15am: Rabbi Gold: The Parsha through the Eyes of the Haftara - resumes
June 21
9:00am: Dr. Hayim Abramson: Secrets of the Seven Firmaments
11:00am Secrets of the Seven Firmaments - in Hebrew
10:50am: Rabbi Spiegelman on Parshat HaShavua
11:45am (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe
with Raizel Zisk
Tuesday, June 7th, 12:30pm, in the Library (free), Lunch and Video "The
Unique Status of Yerushalayim"- Rabbi Aryeh Weil
The Inner Path to Sinai Tuesdays, 12:00-1:30pm, A S'firat HaOmer Workshop
with Mrs. Esther Sutton freelance author, certified counselor women only
Note new time: Tuesdays, 1:40pm: A Health Program for Living Your Mature
Years to the Fullest: Memory: Staying Sharp with Leah Zitter B.Sc. M.A.
(for details call (02) 671-6059)
The Israel Center Video Club June presentations
Tuesday, June 7th • 2:00pm (for daytime viewers - previously shown at
night)
"The Attic: The Hiding of Anne Frank", Dramatic representation of the
powerful story starring Paul Scofield., One reviewer called it " The most
accurate Anne Frank movie ever seen."
Tuesday, June 21st • 7:00pm (for our evening audience - shown during the
day)
"The Counterfeit Traitor", A little known but superb and moving film with
William Holden in a brilliant performance as a Swede who is forced to
become a spy for the Allies against the Nazis. A true story, the movie
depicts in a memorable manner the Danish resistance which saved its Jews.
ICVC showings are free • Limited space
Day & Time switch: Tuesday 7:00pm (men & women) Issues in Jewish Thought
as they emerge from the Torah with the help of Ramban's Commentary - Now
Studying: MIGDAL BAVEL: "Let us make for ourselves a name" — What's in a
name? with Rabbi Chaim Eisen
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
Tuesday, June 7th, 8:00pm, 10/15nis: March of Medical Media of Moadon
Sanhedria, affiliate of Jerusalem Municipality, Judy Yeroushalmi,
registered Dietician, Masters in Clinical Nutrition, Diabetes educator •
“New USA Dietary Guidelines”
Wednesday
Wednesdays, 9:10am: Current Issues in Halacha: Preparing Food on Shabbat
with Rabbi Macy Gordon
Wednesdays, 10:30am: Rabbi Yosef Wolicki on Parshat HaShavua
Wednesdays, 10:30am (women only) • Chani Abramson: Songs from the Siddur -
Meaning & Melodies
Wednesdays, 11:30am (men & women): Stories of Inspiration & Chesed, Share
these stories and make a difference with Jackie Lowenstein
Wed. June 8th, 12:30pm, in the Library (free), Video -"Ruth and
Revelation" (Part 4) by Rabbi Sholom Gold
3:00pm: (men & women) Women in the Talmud with Pearl Borow, Women's Beit
Midrash MON (and WED) 3:00-5:00pm, Acquire study skills and knowledge
crucial to your life as a Jew - join us! Guided Chavruta study with Pearl
Borow
7:30pm (Men & Women) Jewish Philosophy: Rambam's Guide for the Perplexed -
Now studying: Ta’amei Mitzvot: Understanding the Torah's Approach to Sex
with Rabbi Chaim Eisen
Maariv at 8:45pm
Please join us to commemorate the 50th Yahrzeit of our unforgettable
father, Dr. William Weil z"l, Wednesday evening, June 8th '05, at 8:00pm
at the OU Israel Center , Guest Speaker: Prof. Avraham Steinberg, MD who
will speak on Stem Cell Research: Scientific, Ethical and Halachic
perspectives, Chairman: Rabbi Aryeh Weil, who will speak about his
grandfather, Sigi & Grace Weil • Max & Jenny Weil, children,
grandchildren, great-grandchildren
Thursday
Dvar Torah by Menachem Persoff
time varies: Shiur while you fold. with Phil Chernofsky
Lifenotes presents: A Memoir Writing Workshop
Certified memoir writing instructor will guide you in a fun and enriching
process. Learn how to use simple techniques for sparking memories, getting
them down on paper, and organizing and creating well written and
interesting stories. Eight session. Thursdays, 10:00-12:00 • starts June 9
• 320š (300 for IC members). Call Lifenotes at 052-331-1884 for further
information and registration. Space is limited.
Root & Branch Association in cooperation with the Israel Center
Third Jerusalem Bible Codes Conference, Rabbi Dr. Yochanan Spielberg,
Chair
Thursday, June 9th • 13:00-22:00
13:00: Gematrias (Eng.), Illustrated lecture by Phil Chernofsky, Ed. Dir.
Israel Center
14:00: What Does the Torah Say about the Code? (Heb.), Illustrated lecture
by Rabbi Chaim Stahl
15:15: Torah Codes: Trick or Treat? (Heb.), Illustrated lecture by Mr.
Nachum Bombach [www.TorahCodes.org]
16:30: One Column Torah Codes (Eng.), Illustrated lecture by Prof. Eliyahu
Rips, Department of Mathematics, H,U.
17:45: Ro'im Kol / See the Miracle, See the Spoken (Eng.), Illustrated
lecture by Rabbi Dr. Yochanan Spielberg [www.TorahSoft.com]
18:45: Mincha (Afternoon Prayers)
19:30: Torah Codes: New Proofs (Eng.), Illustrated lecture by Mr. Art
Levitt [www.TorahCodes.net]
20:30: Dilugim (Skips) and Kabbala (Heb/Eng), Illustrated lecture by Rabbi
Matityahu Glazerson [www.glazerson.com]
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
NOTE CHANGE IN DAY & TIME • Thursday, June 9th, 7:30pm: Nesivos Shalom on
Pirkei Avot with R' Yaacov Yisroel Bar-Chaiim, IY"H we will be building a
coherent picture of how this classic contemporary Chassidic sefer
approaches character development
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
UPCOMING at the Israel Center
Motza’ei Shabbat, June 11th, 9:30pm • 20/30NIS, Emotional Melave Malka
featuring Shlomo & Naftali Abramson, 2 voices, 2 guitars, 2 brothers,
Shlomo's and Naftali’s new CDs will be on sale
Shavuot night & morning at the Israel Center
7:10pm Candle lighting • Micro-Shiur
7:30pm sharp - Mincha • Mini-Shiur
8:15pm Yom Tov Maariv
8:35pm Yom Tov Seuda* (dairy-fish) + DT
10:30pm Opening mini-shiur
11:00pm Shiur by Rabbi David Epstein
12:00am Shiur by Rabbi Yaakov Moshe Poupko
1:00am Shiur by Rabbi Binyamin Wolff
2:00am Shiur by Rabbi Dovid Zitter
3:00am Shiur by Rabbi Chaim Eisen
4:00am Walk to Old City or Mini-Shiur & prep for...
4:25am Megilat Ruth with Brachot (from Klaf)
4:50am Davening k'Vatikin (sunrise - 5:33) Kiddush after davening
*Advanced reservations required for the meal, 100NIS per person
Pri Hadash Women's Writing Workshop invite all women and girls to a
presentation of Poetry, Art and Music, Monday, 13 Sivan, June 20, 7:30pm,
at the Israel Center •10NIS
OU ISRAEL CENTER
Seymour J. Abrams - Orthodox Union - Jerusalem World Center
Yitzchak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Rabbi Dovid Cohen, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Simcha Rock, Vaad member
Zvi Sand, Vaad member
Harvey Wolinetz, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah
Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY
b'Yisrael are assisted by grants from The Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center
[The
Parshat B'midbar Homepage]
[The TORAH tidbits Homepage] [How to use TORAH tidbits]
[About The OU/NCSY Israel Center] [About TORAH tidbits]
[www.ou.org]
|