Shabbat Parshat BO
TT #651 -
January 14015, 5 Shvat 5765
This Shabbat is the 122nd day (of 383); the 18th Shabbat (of 55) of
V'HAYA HAYOM HAZEH LACHEM L'ZIKARON V'CHAGOTEM OTO CHAG L'HASHEM...:
Z'MANIM - HALACHIC TIMES -
Correct for TT #651
Ranges are THU-THU 3-10 Shvat (Jan 13-20)
Earliest Talit & T'filin* - 5:46-5:45am
Sunrise - 6:40-6:38am
Sof Z'man Kri'at Sh'ma - 9:13-9:14am (8:26-8:27am)
Sof Z'man T'fila - 10:05-10:06am (9:33-9:35am)
Chatzot (halachic noon) - 11:48-11:50am
Mincha Gedola (earliest Mincha) - 12:18-12:21pm
Plag Mincha - 3:52-3:57pm
Sunset - 5:01-5:07½pm (4:56-5:02pm)
*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.
Correct for TT 651 • Rabbeinu Tam (J'm) - 6:15pm
4:22pm Jerusalem 5:37pm
4:41pm Gush Katif 5:426pm
4:37pm Raanana 5:38pm
4:38pm Beit Shemesh 5:38pm
4:37pm Netanya 5:38pm
4:38pm Rehovot 5:39pm
4:17pm Petach Tikva 5:38pm
4:37pm Modi'in 5:38pm
4:39pm Be'er Sheva 5:40pm
4:37pm Gush Etzion 5:37pm
4:36pm Ginot Shomron 5:37pm
4:22pm Maale Adumim 5:37pm
4:28pm Tzfat 5:34pm
4:38pm K4 & Hevron 5:38pm
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...
Molad of Shvat was Mon. Jan.
10, 3:51pm Israel time. First Kiddush L'vana (3-day opinion) is Thu night
Jan 13 weather permitting.
Motza"Sh will be popular for KL
for those who  prefer (or insist) on Motza"Sh AND  aren't strict about
the 7-day opinion. Strict 7-day after the molad people will have their first
op on Mon. night, Jan. 17, eve of the 8th of Sh'vat.
Deadline for KL this month is
Tue. Jan.25 (TU BiShvat) at 10:13am - meaning all Monday night, Leil TU
BiShvat. That means that Motza"Sh B'shalach (Shira) is okay, but since it is
the eve of the 13th of the month, one shouldn't wait for Motza"Sh, but
rather take an earlier opportunity. It is okay (except for strict GR"A
people) to wait earlier in the month for Motza"Sh, i.e. this coming Sat.
nite, which is only the eve of the 6th.
Big things; little things
This month is YOURS... Mitzva to make the Jewish Calendar. Rashi's favorite
as the starting point of the Torah, had it not been for the need to include
B'reishit, etc. What else did you expect in the lead tidbit for Parshat Bo.
The big things of this mitzva
include the process of Kiddush HaChodesh in the time of Sanhedrin (past and
future). The details of eye-witness testimony to the first visibility of the
lunar crescent. Traveling to Jerusalem to testify even on Friday night. The
significance of the sanctification of the first day of the month to the
sanctity - and very existence - of the Chagim and Yamim Nora'im. The fact
that Kiddush HaChodesh was a major target of the Greek persecution of the
pre-Chanuka era. The big things. Sanhedrin. Beit HaMikdash. Korbanot.
But there are little things
too. And these can be and should be very special to each of us. Do you know
today's Hebrew (Jewish) date? Do you mark your family members' birthdays on
the Jewish calendar (in addition or not to the secular date)? And here's
another "little" thing for those of us living in Israel - How do you date
your checks? We can look at it like this: What G-d was saying to the Jewish
People while we were still in Egypt was that as a nation - His nation - we
will have a distinct calendar. We will remain cognizant of the world around
us and their way of reckoning time, but the Jewish Calendar is a Divine gift
from G-d to us. It is so much ours, that if and when we make a mistake in
declaring the "wrong" day as Rosh Chodesh, G-d (so to speak) throws His
calendar out and takes our flawed one instead. That's a big thought again,
but let's refocus on the little things. Does it not behoove us to know the
Jewish Calendar well, because G-d gave it to us.
Our very first mitzva as a new
People. Does it not behoove us to celebrate our birthdays in the Jewish
Calendar that we got from the One who also gave us Life? And what a special
idea to fulfill a little of HaChodesh HaZeh Lachem every time we sign a
check. How about it?
15th of the 54 sedras; 3rd of 11 in Sh'mot
Written on 205.67 lines in a Sefer Torah, rank: 24
14 parshiot; 8 open, 6 closed
106 p'sukim - ranks 29th (7th in Shmot) tied with Toldot & Vayigash; larger
than each one
1655 words - ranks 21st (5th in Shmot)
6149 letters - ranks 20th (6th in Shmot)
Rise in rankings from p'sukim to words & letters is a result of BO's p'sukim
being much longer than average for the Torah (longest in Sh'mot).
BO has 20 mitzvot; 9 positive, 11 prohibitions
The previous 18 sedras (i.e. the last 4 in D'varim, 12 of B'reishit, and the
first 2 of Sh'mot) contain a total of 5 mitzvot. After a long break, mitzvot
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND
Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y
is the perek and pasuk from which the mitzva comes.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma
respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the
number of p'sukim in the parsha.
Kohen - First Aliya - 11 p'sukim - 10:1-11
[P> 10:1 (11)] G-d once again (previously with Frogs and "Dever") sends
Moshe to Par'o (in his palace) to warn about the Locust.
SDT The signature of this
week's sedra - BO EL PAR'O is a phrase that occurs three times, each as an
introduction to one of the Plagues. Specifically, G-d said to Moshe to "come
before Par'o" for the middle plague of each 3-plague set - FROGS, DEVER
(animal disease), LOCUST. Baal HaTurim points out that when G-d sends Moshe
to the royal palace, He uses the term BO. When He sends him to the river to
find Par'o there, He uses the term LEICH.
This time, however, it is with
the additional statement that G-d has hardened Par'o's heart so that His
wonders will be evident to all, and that all will know Him. Moshe and Aharon
warn Par'o of the potential devastation (the description of which is
noticeably longer than for other plagues). Par'o's servants (advisors?)
pressure Par'o into agreeing to release the People. Par'o offers Moshe the
adults. Moshe's reply (which becomes a Jewish hallmark for the ages - pun
intended) is that our religious experiences must include ALL Jews, young and
old. (Judaism places a premium on Chinuch.) The continuity of Judaism
depends upon the relationship of one generation to the next. Par'o rejects
this and expels Moshe and Aaron from his presence.
Locust were sent by G-d to
punish Egypt by devouring the produce of the land. This was "measure for
measure" punishment for the excessive field and planting work that Par'o
imposed on the People of Israel in order to demoralize them and to prevent
them from having a normal family life.
Commentaries point out that
Par'o and the Egyptians continually "overdid" their oppression and
enslavement of the Jews. Even if we were to suggest that punishment is
unfair to those who were acting according to G-d's wishes, so to speak, and
carrying out His Plan, it is for the excesses that they are being held
strictly accountable. "Yes, I told you to rough them up, but I never said
anything about beating them so mercilessly." (This does not mean to suggest
that people who "play a part in G-d's plans" are not held account- able for
their "regular" actions. They are. But there is special emphasis on the
excesses. Having the people slave at making bricks is one thing. With-
holding straw for the purpose is excessively cruel. Etc.)
On the other hand, the
excessive cruelty of the Egyptians is partially responsible, so to speak,
for G-d's switching to His Midat HaRachamim in judging the people, from the
Midat HaDin which might have kept us in Egypt longer. The original prophecy
to Avraham Avinu called for 400 years. Actual time spent in Egypt (not even
in slavery) was "only" 210 years. The inclusion of the years from Yitzchak's
birth is (can be seen as) a result of the excessive harshness of the
Levi - Second Aliya - 12 p'sukim - 10:12-23
[S> 10:12 (9)] G-d tells Moshe to raise his hands over the land. Moshe
raises his staff and the locust come. So overwhelming is this plague, that
Par'o "hurries" to call for Moshe and Aharon, admits to them that he has
sinned, and asks them to pray for the removal of this terrible plague. Moshe
does so, and a "reverse" wind causes the locust to disappear completely. G-d
once again hardens Par'o's heart.
[P> 10:21 (9)] Plague #9 -
Darkness (just like #3 - Lice and #6 - Boils) is brought without warning.
The thrice repeated pattern is
(1) find Par'o at the Nile and deliver the warning, (2) go to his palace and
bring the warning "closer to home", and (3) twice-warned is sufficient; he
won't let the People go, bring the next plague without additional warning.
Addition- ally, there is an escalation in severity from the first to the
second to the third plague in each set of 3 plagues.
Darkness, an unusual,
unnatural, tangible darkness (not merely the absence of light), descends
upon the Egyptians for a paralyzing 3 days (Rashi indicates that it was of a
duration of six days). In the Jewish neighborhoods, there is light.
Let's define "natural" darkness
as the absence of light. Consistent with the other Makot, the plague of
Darkness was not natural. Some of the unnatural qualities of the Darkness of
Egypt was that it was substantive, and that lighting a fire would not dispel
it. This was a supernatural darkness. Perhaps, a darkness like pre-Creation
darkness. Along these lines - but different - is an explanation attributed
to the Vilna Gaon. Darkness as well as Light is a creation; it is not just
the absence of light. One of the laws of nature that G-d created is that
light dispels darkness. During Makat Choshech, nature was turned upside-down
and darkness dispelled light.
SDT "Man did not see his
fellow, nor did a person rise from his place..." The Chidushei HaRim writes
that this is a description of the worse kind of darkness in human life, when
a person does not see the suffering of his fellow. Not only does he not
extend his hand to help the other, but the ultimate result is the inability
of the individual to even help himself. The People of Israel had light
throughout their dwellings. May we always be able to see the plight of our
fellow Jews and respond with acts of Chesed worthy of our Heritage.
Shlishi - Third Aliya - 9 p'sukim - 10:24-11:3
Par'o calls for Moshe and tells him to go, even with the children, but to
leave the livestock behind. Moshe insists that ALL will leave.
SDT Moshe's words to Par'o are:
"We will also take our animals with us, for from them we will take to serve
G-d." The plain understanding of the pasuk is that Moshe was referring to
korbanot, sacrifices. The Malbim has another beautiful interpretation of
Moshe's statement to Par'o. "From the animals we will take lessons in how to
serve G-d - from the cat we will learn modesty, from the doves fidelity,
from the ants industry and honesty, etc." Had we not received the Torah,
which teaches us proper conduct, we would learn these lessons from our
animals. (And even with the Torah to teach us, we can see practical examples
of its lessons innature.)
Par'o once again refuses, and
this time he threatens death (he had Moshe's in mind - G-d "took it" in a
different way) if he sees Moshe again. He thus inadvertently prophesies his
own death. This is part of the "topsy turvy" aspects of the Exodus.
[P> 11:1 (3)] G-d "reminds"
Moshe that there is one more plague (the "real" one; the one that was
presented up front, the one mentioned before all of the others) and then
Par'o will send the people on their way.
G-d tells Moshe to tell the
people to "borrow" things from their neighbors. He says that the people will
miraculously feel kindly towards the Jews (even though the Jews are
responsible, in the eyes of the Egyptians, for the hard times they have been
suffering). G-d even implanted in the eyes of the Egyptians an admiration
and respect for Moshe.
Rashi points out the unusual
way that G-d instructs Moshe to talk to the people. He says, "please". DABER-NA.
Rashi explains that G-d did not want Avraham Avinu to "complain" that the
oppression prophesied should come true, but not the promise of leaving Egypt
with great wealth. Hence, Moshe, please speak to the people and have them
take from the Egyptians...
Targum Onkeles, on the other
hand, translates NA as NOW.
R'vi'i - Fourth Aliya - 27 p'sukim - 11:4-12:20
[S> 11:4 (5)] Moshe says, in G-d's name, that He (G-d) will kill ALL
Egyptian firstborns, that the screaming from the killings will be
unprecedented, and that in total contrast, utter tranquility will reign in
the Jewish area.
[S> 11:9 (2)] G-d says that
Par'o will once again refuse even this threat, so that the full course of
wonders and miracles will benefit the People of Israel.
SDT One commentator says that
Moshe was distraught by the extent to which Par'o went in his refusal to let
the People go. Such dedication to wickedness in the face of such devastating
punishment was truly disheartening to Moshe. How can the power of evil be so
strong? How can someone fight against it and hope to win? G-d's answer was
that it was He Who hardened and strengthened Par'o's heart. Left on his own,
Par'o would have given in long before. Theoretically, G-d could do this to
punish us, but in this case it was for our benefit.
SDT The S'fat Emet marvels at
the fact that only G-d would give the power to a wicked person to oppose
Him. Why would G-d give Par'o the ability to defy Him? In order to bring
about the marvels and wonders of the Exodus, so that the People of Israel
shall know beyond doubt that G-d has taken them out of Egypt.
SDT The Torah describes the
tranquility of the Jewish area with the statement "a dog didn't even bark".
Dogs usually sense death and instinctively react. To highlight the contrast
between the Egyptians and the Israelites, the dogs were miraculously silent.
In "tribute" to the dogs for their role in bringing greater honor and
appreciation to G-d on the night of the Exodus, the Torah rewards them by
telling us (elsewhere) to throw our "treif" meat to the dogs. (This applies
only when a forbidden food is NOT also forbidden to derive other benefit
therefrom - in which case it must be discarded without any benefit
whatsoever. Feeding one's own animals, or even animals in the wild is
considered HANA'A, benefit.) Thus we have an unusual lesson in HAKARAT HATOV,
acknowledging the good that another does for you.
SDT "No dog wagged its tongue"
- The Chidushei HaRim sees this as a reference to the terrible sin of Lashon
HaRa, gossip and slander. It can be said that Lashon HaRa caused us to be
enslaved in Egypt. The Torah tells us that Yosef brought evil reports about
his brothers to their father Yaakov. Their hatred for him resulted in his
descent to Egypt and subsequently brought everyone else down there.
Secondly, it was the Lashon HaRa of Datan and Aviram who informed on Moshe
to Par'o, that he (Moshe) had killed an Egyptian, that put Moshe's life in
grave danger. [And gave Moshe the sinking feeling that the People were not
worthy of redemption, if there was among them people like Datan and Aviram.]
Redemption could not (would not) occur unless we had "straightened out our
act". The Midrash tells us that the Jews in Egypt managed to keep the secret
of the reason for our "borrowing" Egyptian vessels from our neighbors, for
twelve months! A people who can manage not to divulge this information for a
whole year has succeeded in purging itself of the temptations of R'chilut &
Lashon HaRa, and merits redemption.
[S> 12:1 (20)] G-d commands the
setting up of the Jewish calendar [4,A153 12:2]. (Lots on this mitzva often
He then commands the taking of a lamb or goat for each household (or so).
The animal was to be taken on the 10th of Nissan (this rule was for "Pesach
Mitzrayim" only, and not for future Pesachs; therefore it is not counted
among the mitzvot of the Torah) and held for the 14th of the month, when it
was to be slaughtered in the afternoon [5,A55 12:6]. Its blood was to be
smeared on the doorposts and lintel (only that first Pesach). The sacrifice
is to be eaten on the night of the 15th of Nissan [6,A56 12:8], having been
roasted, with matza and maror (this being part of the mitzva "for the
generations", but not counted separately among Taryag); that is, neither
cooked nor partially done [7,L125 12:9], but roasted whole. No part was to
be left over until morning [8,L117 12:10]; any leftovers were to be burned
(43,A91 12:10 - not counted from Parshat Bo). It was to be eaten with "belt
tied", in haste, ready to leave (these details are for Egyptian Pesach
Korban Pesach is a kind of rare example of a piece of text in the Torah that
mixes episode with mitzva. Much more often, we find either/or. It is a bit
confusing to distinguish between the details of the mitzva of K.P. for all
generations and those elements of the story of the Exodus which were meant
only for that first Pesach. In fact, it is not just confusing; it is
impossible to accurately differentiate between the two categories of
details... WITHOUT the Oral Law. The Talmud informs us as to what
constitutes the mitzva of K.P. The Written Word is not complete. Our Torah
consists of two inseparable parts - the Written Word and the Oral Law
(embodied in the Talmud and other sources). This is a fact that is
reinforced over and over again throughout the Torah. If one attempts to
understand the Written Word without the Oral Law and Tradition, there will
be confusion at best and distortion and perversion of G-d's Word, at worst.
Then G-d will "pass through"
Egypt on that night, kill the firstborns, and "pass-over" the Jewish home
with the blood-marks. This shall become a holiday for all generations.
Matzot are to be eaten for 7 days and on Erev Pesach, Chametz is to be
eliminated from our homes [9,A156 12:15]. (Eating Chametz on Pesach is a
rejection of membership in Klal Yisrael, hence the punishment of
The basis of Yom Tov is set
down in 12:16 — specifically that Melacha is prohibited, as it is on
Shabbat, with the exception of "that which is needed for food".
The Oral Law and Rabbinic legislation combine to define that which may be
done on Yom Tov. It is far more complicated than the pasuk seems to
indicate. Logic cannot always explain the way things work out. For example,
picking a fruit from a tree (to eat the fruit on Yom Tov) is not permitted,
yet it seems logical that it would be considered permissible because of
OCHEL NEFESH (food). And carrying a Siddur to shul (where there is no Eruv)
is permitted, even though such a Melacha is not being performed for food.
Obviously, we need the Oral Torah to help us out (to say the least).
The source of "sh'mura" matza
is in 12:17. The mitzva of eating matza on seder night [10,A158 12:18] is
followed by the prohibition of owning of chametz during all of Pesach [11,
L200 12:19]. Foods containing chametz are forbidden [12,L198 12:20].
Because the prohibition of chametz and the mitzva of matza are linked to
each other in the same pasuk, we do not view Matza as a purely positive
time-related mitzva. Women are not exempt. In fact, women are obligated to
perform other Seder mitzvot as a package deal with matza. Specifically,
women are obligated on the mitzva of Hagada - they should not be silent
observers at the Seder, but should participate in transmission of the story
and details to their children and guests. Women are also obligated to drink
four cups of wine.
Chamishi - Fifth Aliya - 8 p'sukim - 12:21-28
[P> 12:21 (8)] Moshe gathers the elders of the People and relays G-d's
instructions. He also tells them that when the People get to Eretz Yisrael,
they will continue to commemorate the events of the Exodus, with questions
and answers from one generation to the previous one. The People do as
commanded. Note the familiarity of the text (think Hagada) but also note the
different combinations of questions and answers between the Torah and the
Moshe tells the people that
which G-d had previously commanded him to tell them. Here it says: Take a
bundle of hyssop (EIZOV), dip it in the blood of the Korban Pesach, and daub
it on the lintel and the two doorposts.
Notice this. Not only is going
into Eretz Yisrael part of the Promises of Redemption, but in the statement
of the laws of Korban Pesach there is reference to "when you will come to
SDT The Torah tells us that
when G-d will pass through Egypt smiting their first borns, and He will see
blood on the doorposts and lintels of the Jewish homes, He will not let the
"Destructive Force" (MAL'ACH HAMAVET, Angel of Death) to come to your
homes... What the MASHCHIT was doing in Egypt on that night, when the Hagada
states that it was G-d Himself. Some explain that the MASHCHIT was in
charge, so to speak, of "regularly scheduled deaths". G-d did not allow him
to enter a Jewish home that night so the contrast with Egypt would be total.
Shishi - Sixth Aliya -23 p'sukim - 12:29-51
[S> 12:29 (8)] It comes to pass at exactly midnight, that the Egyptian
firstborns are smitten, and that the Egyptians shower the Jews with gifts,
and hurry them on their way.
[P> 12:37 (6)] And so the
People of Israel leave Egypt. The People leave in such haste that they take
quick-baked breads with them without taking the time to let the dough rise.
Approx. 600,000 men, plus women and children leave Egypt, together with many
Egyptians who are smart enough to flee with them. Thus ends a 430 year
period of exile (according to some opinions, this is the time from the
Covenant between the Parts and the Exodus - this is another way of
explaining when the "enslavement began"). That night shall be a special
night for all of Israel throughout the generations.
[P> 12:43 (8)] The Torah now
shifts from relating the story of the Exodus back to the rules for the
Korban Pesach. Jews who have "left Judaism" and embraced another religion
[13,L128 12:43], non-Jews, even those who are committed to the Seven Noahide
Laws [14,L126 12:45] may not eat Korban Pesach. The Korban must be eaten in
one place; removing it from its place is forbidden [15,L123 12:46], as is
breaking a bone in it [16,L121 12:46]. Only Jews participate. An
uncircumcised Jew may not eat of the KP [17,L127 12:48]. A true convert to
Judaism is equal to a born- Jew. The People did as commanded.
[S> 12:51 (1)] On the very day
in question the multitude left Egypt.
Sh'vi'i - Seventh Aliya - 16 p'sukim - 13:1-16
[P> 13:1 (10)] As a commemoration of the Exodus (specifically plague #10),
we are to sanctify firstborns (human, kosher farm animals, and donkey. Each
type of "b'chor" is treated differently) [18,A79 13:2]. The Torah sets down
the yearly observance of Pesach, even after entry into Israel.
In Parshat BO, we have the general command concerning the sanctity of the
firstborns and the specifics about one type - the firstborn donkey.
Elsewhere are the details about firstborn humans and those of the 3 types of
domesticated animals - cow, goat, sheep.
Chametz may not be eaten
[19,L197 13:3] nor even owned [20,L201 13:7] on Pesach. It is a mitzva to
relate the story of what happened [21,A157 13:8] at the Seder. T'filin also
serve as a reminder of the Exodus. Pesach must be in the spring, the time of
renewal of nature.
This requires Sanhedrin to add
an extra month from time to time to "push" Pesach into the spring. When
there is no Sanhedrin, we have a fixed pattern for 13-month years; when we
have a Sanhedrin, it has discretionary leeway within specific guidelines.
[P> 13:11 (6)] A
first-born-male donkey must be redeemed [22,A81 13:13] (by giving a sheep or
its value to a kohen) or destroyed [23,A82 13:13] (a less desirable
The Torah reiterates the
significance of the younger generation asking and receiving answers and
explanations about the origin of the Nation.
The T'filin connection is also
The two final portions of BO
(all of Sh'vi'i) join the two first portions of the Shma as the four
passages of the Torah contained in each of the two T'filin (written together
on a single strip of parchment in the "shel yad" and on four separate
parchments inserted into four distinct chambers in the "shel rosh").
Haftara - 16 p'sukim - Yirmiyahu 46:13-28
Parallel to the sedra, Egypt's downfall (at the hands of Bavel) is
prophesied. (It is quite rare that a prophecy to another nation is used as a
Haftara.) Israel, however, shall not fear; G-d is with us! The pasuk that
assures us about the Ultimate Redemption mentions that it might happen in
the distant future. Nonetheless, we shall not despair. This can be seen in
context of the well-known notion that the Mashiach will either come "in his
appointed time", or sooner. It depends upon us.
The Babylonian army is compared with the countless nature of swarms of
locust. Thus Egypt falls to locust again - and there is another connection
to the sedra.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 267 (part three) • Renting of Real Estate
This is the last lesson dealing with renting of houses and contains
As I write this lesson, the
world is still reeling from tsunami. On an infinitely smaller scale, what if
a natural disaster hits the area where the real estate is leased?
Rabbi Yosef Karo calls chapter 321 of Hoshen haMishpat "One Is a Lessee of
an Irrigated Field or an Orchard and It Dried Up"; he calls the next chapter
"One Is a Lessee of a Field and It Was Consumed by Locusts or It Was Blasted
[by Storms]." The topics are similar since in both situations the lessee
fails to reach the anticipated potential because of natural calamities, in
the one case drought and in the other, locusts or hail.
The parties enter into a rental
agreement for a farm and/or an orchard. Halacha describes the method of
irrigation of farms in two ways: (1) by adequate rainwater, or (2) if the
rainwater is inadequate, by irrigation streams from a river or a well. What
if the source of water dries up? Either there is no rain or the well or
river dries up. The lessee will not be able to produce the amount of grain
or other produce that was anticipated. Or what if the farm is plagued by
locusts or blasted by storms or hail? Does the lessee have any respite from
the payments he is to make to the owner? If the lessee is a sharecropper,
then both the lessee and the owner will suffer since the sharecropper pays
only a fixed percentage of what is produced, but the tenant-farmer pays a
set rental regardless of the production.
Halacha recognizes a
distinction between (1) renting "this field in which we are standing,"
making the conditions of the field to be as when they are standing there;
(2) renting "a field;' so that the conditions at the moment of renting are
not the criteria for what the field has to be. (In this last instance the
field is specified but since the parties were not standing in the field and
the owner does not state "this field," he makes no representations as to its
continued condition.) The codes speak of similar events happening to
orchards of trees. The laws are similar to that of farms.
Natural Calamity on This Farm
Assume that the lease is for a field that is irrigated from a well or spring
and the well or spring dries up. If there is a source of water available
from a nearby river from which the lessee can fetch, albeit with great
effort on his part, and he fails to do so, there is no rental deduction
allowed to the lessee. (Nowadays, in many countries there are tank trucks or
pipes that can bring water closer to the farm. And if the lessee is a
sharecropper, then Beth Din will estimate how much he would have produced
had he made the effort to obtain water. Conversely, if there is no water to
be had at a reasonable distance and the lessee none- the lesse extends his
efforts and obtains water for the crops, he is to receive a reduction in the
rent if he is a tenant- farmer, or a larger proportion of the crop if he is
a sharecropper. The reduction depends on the loss sustained by the lessee.
However, if at the time of the
rental it was the clear intent of the parties that the irrigation as it was
at the time was included in the rental, then if the irrigation system of the
rented farm dries up, there is a reduction in the rent. The example
frequently given is that the owner and lessee are standing in the field and
the owner stipulates that this is the field that I am renting to you.
Although he does not explicitly state that the conditions that exist are
warranted to continue to exist, it is held that this is the intent of the
parties and if there was an adequate water supply at that time, it is
implicitly warranted that this will continue. Thus, any loss in the water
supply is sufficient to grant the lessee a reduction in the rental. This
exception should be used sparingly and only if Beth Din is fully convinced
that this was the clear intent of the parties.
What has been said regarding
loss of available water applies equally if the farm is rendered unfarmable
because of an invasion of locusts, or because the crops have been smitten by
a blight, or blasted by hail or storms. In the unlikely situation where only
this farm has been so struck, then there is no reduction in the rental.
Natural calamity in the entire
If the entire area suffers a drought, of the water supply, so that the river
also dries up, there is a reduction in the rental. In halacha this is called
makat medina, a plague has hit the community. Similarly, if the entire area
is struck by locusts or blasted by tempests and hail that destroys the
crops, there is a reduction in the rental. The owner cannot plead that it
was the lessee's misfortune that caused the calamity; since it affected all
of the fields in the community; and all farm owners must bear such a loss.
The foregoing actually applies only to the tenant-farmer; it has no
application to the sharecropper, since he pays a percentage rent, and if he
harvests nothing or reduced crops, the owner suffers proportionately. There
are situations where the cases are analogous to natural calamity in the
entire area. There is a reported case whereby the duke of a duchy in Italy
granted certain people licenses to be moneylenders in his stalls in the
market- place. The license also included the right to sue borrowers in the
courts of the duke. These licenses were given in perpetuity. One of the
moneylenders, Reuven, sold his license to Shimon for several years. After a
year the duke abolished the right for the licensees to be able to use his
courts to collect the debts from borrowers, and the license decreased in
Shimon pleaded that he was
entitled to a reduction in rental since the duke's decision was tantamount
to a calamity befalling all of the licensees, and analogous to the drying up
of the water supply. The Beth Din held that Shimon was entitled to a
reduction on the rental. However, there was a dissent that held that
reductions resulting from calamities applied only if the calamity had
already occurred, as when the water supply had already dried up and not to
future calamity, such as the duke’s court no longer being available to the
lenders. The dissent states that since there was a change in conditions
Shimon should either cancel the sublicense or pay the full rental to Reuven.
There is the case of Reuven renting a house from the owner Shimon for two
years and the entire rent was paid in advance. During the rental period, a
plague struck the city and a majority of the inhabitants fled the city; a
minority remained. Reuven, the lessee, also fled and left the house vacant.
When the plague subsided, the inhabitants returned to the city and Reuven
sought a rebate in rent for the period that he was out of the city; Reuven
pleaded that this was a case of a calamity in the entire area. The majority
opinion held that it was a calamity of an entire area and thus Reuven was
entitled to a rent abatement.
The subject matter of this lesson is more fully discussed in volume IX
chapter 312 of A Restatement of Rabbinic Civil Law by E. Quint. Copies of
all volumes can be purchased via email: email@example.com and via
website: www.israelbooks.com and at local Judaica bookstores. Questions to
MEANING IN MITZVOT by Rabbi Asher Meir
Each week we discuss one familiar halakhic practice and try to show its
beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot
on Kitzur Shulchan Arukh
A Hasty Stride
In a number of places, the Talmud warns us against walking with a "broad
stride" (p'si'a gasa). For example, in Berakhot 43a we learn that a broad
stride, or an excessively erect posture (koma zekufa) are inappropriate for
a Torah scholar. It also adds that such a stride "deprives him of one in 500
of the light of his eyes".But this can be rectified by making kiddush on
On Taanit 10 we learn that
Yaakov warned his sons that they shouldn't enter Egypt with a broad stride
for the same reason. And on Shabbat 113, the gemara states that a broad
stride is one of the things forbidden on Shabbat by the mandate to
differentiate our Shabbat going from that on weekdays; the gemara then
comments that even on weekdays such a gait is forbidden.
Rav Kook explains this
directive based on a fundamental ethical conundrum, which is also a common
theme in his thought: the appropriate relationship between ends and means.
We often phrase the issue as a dichotomy: Do the ends justify the means? Rav
Kook presents the contrast more subtly, as a continuum. People make varying
distinctions between ends and means; the higher a person's spiritual level,
the less he will distinguish between the two. "When a person is imperfect in
his intellect and his personal qualities, and his spirit has insufficient
appreciation of Hashem, his spirit will conceive a great distance between
means and ends."
By this approach, Rav Kook explains all the nuances in the various passages
regarding p'si'a gasa. The ultimate goal of an individual is to attain
equanimity and peace in his soul; thus, it is appropriate that all of the
means he employs in his development should also be undertaken in a measured
and tranquil demeanor. Thus, haste is inherently a negative character trait.
Yet the gemara in Berakhot
refers specifically to a Talmid Chakham. Rav Kook already pointed out that a
simple person has a lower conception of the relationship between ends and
means than an elevated person; he views them as quite separate. Rav Kook
adds that a simple person also has different goals than the scholar; usually
he is not even focused on spiritual perfection, but rather on various
material pursuits. Given that a common person has ends which are in
themselves less than ideal, it is not really so terrible if he pursues them
with means that are incompatible. "Reckless pursuit of spiritual harmony" is
a contradictory, not so reckless pursuit of money or enjoyment.
Just as the ultimate end of an
individual is to attain inner peace, so the ultimate goal of the world is a
state of perfect harmony. Shabbat is meant to be a harbinger of this
ultimate perfection, "a taste of the world to come". Thus, someone who has a
tendency to excessive haste can find rectification by bringing in the
Shabbat day appropriately, for this is another way of distancing ourselves
from haste and focusing on the ultimate goal. So making Kiddush on Shabbat
eve is a rectification for this character trait.
We can add that the harmony
between means and ends is also a central message of Shabbat. The idea is
that we attain the final redemption partially by experiencing it. We have
explained in the past that constantly advancing the material progress of the
world is not enough to bring the redemption; we need to demonstrate that we
believe that this process has an end. This is done by occasionally resting;
a person who knows that he will certainly attain his destination will feel
at ease to rest at times; he knows that this will not prevent him from
reaching his goal. This is one way in which Shabbat is a sign; it
demonstrates our faith that the work of perfecting the world is finite and
achievable. So it is appropriate that on Shabbat a broad stride is forbidden
altogether, even for someone who is not a Torah scholar.
Publication Update: Both
volumes of the book have already been through page design, type-setting, and
proof reading. It won't be long now, IY"H, that we will see it IN PRINT.
Rabbi Meir authors a popular
weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish
guidance on everyday ethical dilemmas in the workplace. The column is a
joint project of the JCT Center for Business Ethics, Jerusalem College of
Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist,
and submit your own Qs — www.jewishethicist.com or www. aish.com
Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA,
SAMUEL, KINGS (Nevi'im Rishonim) by Dr. Meir Tamari
The Glorious Renaissance - A Jewish King! - Part 3
The renovation and the purification of the Temple was not an end in itself
but merely a prelude to significant actions as truly befits the House for
G-d; a natural sequel to the finding of the Torah scroll written by Moshe
and its warning of impending punishment for Israel’s sins. Hulda, the
prophetess, had told Yoshiyahu that because he had mourned and sorrowed at
these sins and had taken seriously the words of the Torah, the evil decree
against Israel would be postponed. His answer to G-d’s words was in
accordance with a pattern that we find throughout Tanach and is in keeping
with the spiritual value and religious significance that Judaism attaches to
the actions of Mankind.
"What was created first? Bet
Shammai said, 'The Heavens, as we read: In the beginning G-d created the
heavens and the earth'. Bet Hillel said, The Earth, as we read: The
generations of earth and heaven, in the day that G-d created them (B'reishit
2:1). Bet Shammai holding to their mida of din, taught that Man cannot
achieve spirituality on his own but requires an outpouring of spirituality
from heaven and only then can he achieve sanctity, so the Heavens came
first. Bet Hillel arguing for midat hachesed, hold that Man can raise
himself by his actions and then as a result spirituality pours down from the
heavens on him; so the earth, the abode of Man was created first" (Shem Mi
Shmuel, Bereishit). We find Avraham erecting a matzeiva as a sign of his
part in the brit, each time that Hashem enunciates new parts of His promise,
Yaakov anoints the pillar at his dream of the ladder, to signal his
awareness of Hashem as his protector, and Yehoshua brings the people to
enter a covenant with Hashem after they have conquered the Land and divided
it into the tribal territorties. Now Yoshiyahu gathers the leaders of Israel
from throughout Judah and from the remainder of the 10 tribes in Shomrom and
the Galill, to renew the Brit with Hashem required by the ancient scroll
that the priess had found in the Temple. "There (D'varim 29) it is written:
'You are standing today all of you, your children, your wives, that you
shall pass into the covenant that Hashem enacts with you this day'.
Yoshiyahu said, 'I shall also enact a covenant, I too am standing'; so he
caused all those found in Yerushalayim to stand in the covenant" (Rashi,
Divrei HaYamim Bet 34:30-32).
As part of this covenant, he
removed any of the remaining objects of idolatry from the country and caused
the people to serve G-d, which they continued to do all the years that he
lived. It is noteworthy to realize that he was the only king after the
Temple was built, who was able to remove the bamot, the localized altars to
Hashem. Even though these were not idolatrous, nevertheless, they were
forbidden by the Torah once there was a centralized Mikdash, since they
militated against the national worship, as opposed to the individual
worship, that is so intrinsic to Judaism.
The public observance of
Pesach, in all its minutiae and according to all its halakhot is the most
appropriate cementing of the Brit between Israel and Hashem, since it
celebrates the birth of the nation via Divine Redemption. The punishment for
its non- observance is karet, severance from the Jewish body politic.
Indeed, together with Circumcision and Yom Kippur that both earn the same
punishment, its non-observance marks the last station for those on those on
their way out of Judaism. Many times in our history, we find the celebration
of Pesach as re-affirmation of the covenant between Israel and Hashem. "The
main purpose of Pesach, is to eliminate the idolatry that is in their hands;
'withdraw from idolatry and grasp onto mitzvot' (Mechilta)" (Malbim, Shmot
12:21). When Israel after their 40 years wandering in the wilderness,
crossed the Jordan to the Promised Land, they circumcised their sons and
then we read: "And Israel camped in Gilgal and they performed the Pesach on
the 14th day of the month [Nissan]" (Yehoshua 5:10).
After he had removed all the
idols and the abominations that Achaz his father had placed in the Mikdash
and strengthened the building, Hizkiyahu: "sent messages to all of Israel
and Judah and Efrayim [the 10 tribes] to come to G-d's House and perform the
Pesach" (Divrei HaYamim Bet 30:1-21). It was in keeping with these
traditions that Yoshiyahu, after he had cemented the covenant between Israel
and Hashem after finding the scroll, called on Israel to come to
Yerushalayim to partake in Zevach Pesach, the family sacrifice of the Pascal
lamb; and they came!
The text describes Yoshiyahu's
adherence to the exact demands of the halakha. The Kohanim were organized by
him according to the order set down by David, as they had been disrupted by
the idol worship during his father's long reign, but the king strengthened
and hastened them in their holy tasks.
This Davidic organization,
written in what Chazal (Yerushalmi Megila 1:1) called Megilat Beit haMikdash,
had been applied to the Leviyim as well, so they too were organized
accordingly and ready to assist the groups of Israelites that came to the
Temple. Pesach was held on its correct date, unlike in the days of Hezkiyahu,
who had observed Pesach in Iyar, the second month, because the people were
ritually unclean due to idolatry. To mark the special significance of his
Pesach, Yoshiyahu supplied from the royal purse, all the sheep, goats and
cattle needed for the Korban Pesach and for the Chagiga [festive offering]
by those people who could not afford to buy their own. The Aron Kodesh was
placed in hiding in the special building that Shlomo had built for it;
Yoshiyahu had been told that Churban HaBayit was definite even if it had
been postponed, so he hid the Aron, the staff of Aharon, and the jar of
Manna sample that were kept along- side it. "There was not a Pesach like
that of Yoshiyahu since the days of the Prophet Samuel, nor did any of the
kings of Judah or Israel celebrate anything like it (Divrei HaYamim Bet
35:18). Never before were the hearts of Israel so united in G-d's worship as
in his days" (Radak, Melachim Bet 23:22).
This is the 67th installment in Dr. Tamari’s series on “Tanach and its
messages for our times”
MISC section - contents:
 Vebbe Rebbe
 Candle by Day
 From Aloh Naaleh
 A Touch of Wisdom, A Touch of Wit
 Dear TT Reader - BEWARE
 From the desk of the director
 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
Q: When a woman lights candles
and thereby accepts Shabbat, are her children also bound by that acceptance?
A: Let us start with your assumption that a woman accepts Shabbat with her
lighting candles and move on from there. The primary source for that
approach is the Bahag (over 1,000 years ago) in the context of the laws of
Chanuka. The Bahag says that one must light Chanuka candles on Friday before
Shabbat candles, because if Shabbat candles were lit first, it would then be
forbidden to do melacha (actions forbidden on Shabbat) including lighting
Chanuka candles. Many Rishonim (including Ramban and Rashba) argue on this
assumption and cite a gemara that implies that one accepts Shabbat only by
davening Maariv of Shabbat. However, many accept the Bahag's view. The Ran
(Shabbat 10b) for one says that the final warning of the shofar blasts
before Shabbat instructed people to light Shabbat candles. He explains that
since this is preferably and usually the last melacha done before Shabbat
and it is done in Shabbat's honor, the lighting also serves to accept
The Shulchan Aruch (Orach
Chayim 263:10) brings both opinions, but the Rama says that the minhag is
basically like the Bahag's stringency. Another well-known halacha that
emanates from this approach relates to the order of lighting. The (Rama
263:5) says that one lights before making the beracha on the candles,
because making the beracha would be accepting Shabbat, making it forbidden
to subsequently light the candles (see Mishna Berura, ad loc.: 27). Rav
Ovadia Yosef (see Yechave Daat II, 33) says that the Shulchan Aruch rejects
both assumptions and, therefore, a woman should make the beracha before
lighting and does not necessarily accept the laws of Shabbat with the
lighting. Although he tried to unite the S'farardic communities behind this
practice, especially regarding the order of lighting, different customs
still exist among S'faradim. In contrast, Ashkenazim accept the Rama's
ruling and basically do not do melacha after the beracha which follows
lighting the Shabbat candles.
Why do we say that the Rama
basically forbids melacha like the Bahag? The Bahag's terse statement
implies that once Shabbat candles are lit, no more melacha can be done at
all, and, therefore, there is no choice but to light Chanuka candles first.
However, others accept his basic approach that lighting ushers in Shabbat
but not in an absolute form. Rishonim (see Beit Yosef, OC 263) cite the
Maharam that one can light candles on the condition that the restrictions of
Shabbat not take hold immediately, and the Rama accepts this opinion. Others
claim that only women who light accept Shabbat with lighting, whereas men do
not do so when they are the ones to light (Mishna Berura, ad loc.: 42).
Furthermore, to answer your question, only the woman who lights accepts
Shabbat, and this does not affect the rest of the household (Rama, ibid.).
In general, when one person has accepted Shabbat and others have not, the
person who accepted Shabbat can ask the others to do work on his behalf and
can receive direct benefit from it (Shulchan Aruch 263:17).
Let us conclude by pointing out
that a few issues remain in applying the leniencies cited in the previous
paragraph. Magen Avraham (263:20) says that since not all agree that a
condition not to accept Shabbat by lighting works, a woman should use the
condition only in a case of need. (What is included in "a case of need" is a
matter of significant debate and requires a separate discussion.) His proof
is interesting. If it were so simple to delay the acceptance of Shabbat, why
wouldn't we make the beracha before lighting (as the rule is that berachot
precede mitzvot)? Another not so simple question is whether when a
father/husband accepts Shabbat in shul on an "early Shabbat," the family
must also finish doing melacha, including lighting candles, by that time or
not. (That too must wait for another discussion).
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 firstname.lastname@example.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
 Candle by Day
One of man's greatest tragedies is mistaking the seed within him for the
flower.- From A Candle by Day by Rabbi Shraga Silverstein
 CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The Torah tells us that that the Jews ate matza on the 15th of Nissan
because they had been expelled from Egypt and had no time to bake bread.
They baked the dough that they had taken with them without waiting for it to
rise. This implies that had they had time, they would have prepared proper,
leavened bread. Why is this fact considered so significant that it is
mentioned in the Hagada as the reason for eating matza on Pesach?
There is another remarkable
point regarding the matza eaten at the Pesach seder. When we begin the seder,
we introduce the matza as "bread of affliction." But by the time we finish
the story, the matza has turned into a symbol of freedom. How does matza
serve as such a contradictory symbol?
The answer to these questions
lies in the very nature of matza. Matza symbolizes lack of time and the
priorities that must be set as a result. The Jewish slaves were given flour
in a short lunch break and they had to bake the flour without waiting for it
to rise. They had to go back to work. When they left Egypt, they apparently
had planned to eat proper bread, but when they realized that they did not
have the time to wait, instead of preparing fresh rolls for the first time
in 400 years, they gathered up their belongings and left. This time, they
had a choice - whether to be free or to eat fresh rolls. The Jews took the
proper decision, recognizing that their choice of freedom was not choosing
anarchy but choosing to be the servants of God. The fact that their bread
did not rise in the heat of the journey was a miracle performed by God, one
that perpetually reminds us that, when the chips were down, we chose to eat
matza as servants of God rather than to enjoy the flesh pots of Egypt. What
is the choice of those who still live outside the land of God?
Rabbi Joseph Tabory, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the
Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat
Welcome to a special Double Ulpan Lesson meaning that you will learn a new
Hebrew word for an English word that is as unknown to English speakers as
the Hebrew word is unknown to Hebrew speakers... and vice versa (which isn't
as much of a big deal as the versa vice). How do you say: Loss of the sense
of smell? anosmia TAT'RANUT
 A Touch of Wisdom, A Touch of Wit
R' Yisrael Salanter came to shul on his father's yahrzeit. There was another
man present, who had yahrzeit for his daughter, and who wanted to lead the
service. Halachically, R' Yisrael's right took precedence. R' Yisrael saw
that the other man was very upset, and he allowed him to lead the service.
"Excuse me, Rebbe," asked one of the bystanders, "why did you decide to
allow the other man to lead the service? After all, you had the greater
right, and the purpose of leading the prayer and reciting kaddish are for
the benefit of the departed."
"My helping a fellow Jew brings greater benefit to my father than my
reciting kaddish a hundred times," said R' Yisrael.
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
 Dear TT Reader
Dear TT reader,
It has come to our attention that there is a relatively new “hotspot” in
town (in the Russian Compound, to be specific) that has become popular among
English-speaking teens and collegiates. It is called The Jamm. It is a
no-smoking, non-alcoholic drop-in youth center in which youngsters who like
to play music can come and play on top-of-the-line equipment free of charge.
Kids from the one-year yeshivot and seminaries for American students have
been seen frequenting the place. It’s a really nice, clean, safe place for
kids to have a good time.
This is what we found on the
website of Greatfully Grafted Ministries International:
The JAMM is a kind of 'underground' coffee bar-home located in central
downtown Jerusalem. We operate to engage the heart: to be merciful, to do
something for somebody! Luke 10:5-10 "First say 'Shalom' to this house..."
We desire to extend true Shalom to Israeli youth.
"...Stay in that house..." We
are an indigenous Israeli ministry center that dwells in the heart of
Jerusalem. The JAMM is a place for teens to dwell. It is a place where they
will come to know that the only true and living God takes a personal
interest in their lives. That he's a God of love and promise, brings healing
and wholeness to our lives, purpose, great plans for each person, and an
awesome destiny for each of us.He speaks to youth through his Word, cell
groups, bible study, worship, prayer, music, concerts, multimedia seminars
and the arts that "The kingdom of God is near," is Real, Exciting, and Worth
Help warn and protect our
Let me make it perfectly clear:
The Jamm is a Christian missionary operation whose goal is to attract Jewish
youth to belief in Jesus (or whatever name he goes by in Israel). Students,
parents, people who have sons or daughters of friends or relatives in Israel
this year — be properly warned. (This alarm was raised by a yeshiva student
who innocently went there to check out the scene. Kol HaKavod for his
perception and speedy reaction to the situation. — Phil Ch.
 Divrei Menachem
Parshat Bo introduces us to the first command given to the Jewish people as
a nation. We might have expected belief in G-d to top the list, yet the
divine directive refers to the fixing of the Jewish calendar (Shmot 12:1-2).
The key is that "this month" - Chodesh Nissan - be designated as the first
month of the year.
The beginning of each month
(Rosh Chodesh) used to be fixed by the sighting of the moon. In this way,
man is partner with G-d in the structuring of time on earth.
The significance lies not only
in the fixing of holidays (with all of their respective rituals) but also in
the determination of dates as they pertain to legal transactions.
For the Greek-Syrian Hellenists
this command matched both Shabbat and circumcision in its significance. For
to forbid a court to recognize a new moon based on the testimony of
witnesses meant that there could no longer be any holidays to celebrate and
fixed times by which to deter- mine contracts, tithes, and other timely
Symbolically, the detractors of
Judaism wished to deny us that sign of renewal signaled by the New Moon, so
clearly demonstrated by Bnei Yisrael at Sinai only seven weeks after the
Exodus. Now, however, following the Sforno's interpretation, this Mitzva
demonstrates how we, whose time once belonged to our Egyptian masters,
became masters of our time in a unique and blessed spiritual framework.
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.
When Kohanim Ate Kodshei
It is a Mitzvat Asei, a positive commandment, for the Kohanim to eat the
meat of certain Korbanot. We derive this Halacha from what is taught in
reference to Korbanot HaMilu'im, Korbanot eaten by Aharon and his sons when
Moshe consecrated them to their priestly office after the completion of the
Mishkan. Rambam writes in Sefer HaMitzvot, "The 89th Mitzvat Asei is that
the Kohanim were commanded to eat meat from Kodshei Kodashim (sacrifices of
a higher level of sanctity), i.e. the Chatat (sin offering) and Asham (guilt
offering). The Exalted One says, 'They - who received atonement through them
- shall eat them…' (Shemot 29:33). The Sifrare adds, 'How do we know that
the eating of sacrificial meat effectuates atonement? Because it is written,
'…He gave it to you (Kohanim) in order to gain forgiveness for the sin of
the congregation (of Israel) and to atone for them before G-d' (Vayikra
10:17). How? The Kohanim eat and the owners (those who brought the Korbanot)
obtain atonement'" (Pesachim 59b). And in fact Moshe severely chastised the
Kohanim - Aharon and his sons - for not eating the meat of the Chatat and
effectuating Kapara for Am Yisrael. Because the eating is connected with the
Kapara to be attained, the eating itself must be regarded as the
continuation and conclusion of the atonement process. Since the eating of
the Kodshei Kodashim by the Kohanim was an integral part of the atonement
process, it was considered a "quasi-Avoda". For this reason, when Kohanim
ate Kodshei Kodashim, they wore their priestly garb. But first they immersed
their hands in a valid Mikveh (Chagiga 5:2). Bartenura explains, "To eat
Shelamim, Chatot, and Ashamot more is needed than simply washing, the hands
must be immersed in 40 Se'ah" (i.e. a valid Mikveh). One authority
postulates that since eating of Kodshei Kodashim was a "quasi- Avoda", the
Kohanim had to eat standing up. In contrast to Zerikat HaDam of the Olah,
where the blood application on the Mizbei'ach (together with Teshuva -
repentance) was sufficient to effectuate atonement, the "atonement process"
embodied in a Korban Chatat or Asham had two essentials, Zerikat HaDam and
the Kohanim eating sacrificial meat.
The minimum amount that the
Kohanim were required to eat to fulfill the Mitzva, was a Kazayit. If there
was not enough sacrificial meat available to satiate the Kohanim, they were
permitted to add food that was Teruma ("priests-due") or even Chulin
("ordinary" food as opposed to "consecrated" food). All sacrificial meat,
whether Kodshei Kodashim or Kodashim Kalim (sacrifices of a lower level of
sanctity), whether eaten only by the Kohanim in the Azara as in the case of
Kodshei Kodashim, or by "anyone anywhere in the City (of Jerusalem)" as in
the case of Kodashim Kalim, could be prepared in any manner; roasted,
cooked, boiled, fried etc. There was one significant exception and that was
the Korban Pesach which could be only eaten roasted. The Kohanim could eat
the meat of the Chatot and Ashamot only "during that day (of sacrifice) and
(the following) night until midnight" (Zevachim 5:3,5). The very first
Mishna (Berachot 1:1) explains, "…wheresoever the Sages prescribe "until
midnight", the duty of fulfillment lasts until the coming up of dawn (Olot
HaShachar). Why did the Sages say: Until midnight? To keep the person far
from transgression." Rambam writes, "The eating of the meat of the Chatat
and Asham (by the Kohanim) is a Mitzvat Asei as it is written, "They - who
received atonement through them - shall eat them…" (Shemot 29:33). Uneaten
remnants of sacrificial meat left over beyond the prescribed time are called
Notar and had to be burnt. If someone intentionally ate Notar, he was
subject to the penalty of Kareit; inadvertently, he was required to bring a
Chatat to atone for his transgression. The Mishneh Lemelech comments, "It is
obvious that a Kohein would say (before eating Kodshei Kodashim meat),
"…Asher Kideshanu Bekedushato Shel Aharon Vetzivanu…' Who has sanctified us
(the Kohanim) with the holiness of Aaron and commanded us to eat Chatat or
Asham.' The Mishneh Lemelech elucidates, "And all this is explained by our
master (the Rambam) in what he wrote in the end of Hil. Trumot, 'Anyone (any
Kohein that is) who eats Teruma (or any other "Kohanic" portion such as meat
from the Chatat or Asham) first recites the Beracha on that particular food
and then "…who has sanctified us with the holiness of Aaron and has
commanded us to…'" (We are familiar with the phrase "…Asher Kideshanu
Bekedushato Shel Aharon Vetzivanu… from the Beracha recited before Birkat
Kohanim during the repetition of the Amida. In the Mikdash, that phrase was
added to all Berachot which were unique to Kohanim.
Another example is the Beracha
that was recited by the Kohanim before performing the Mitzva of Kiddush
Yada'yim VeRaglayim - the ritual washing ("sanctification") of their hands
and feet before Avoda (Sefer Hamitzvot, Mitzvat Asei 24). "…Asher Kideshanu
Bekedushato Shel Aharon Vetzivanu Al Kiddush Yada'yim Veragla'yim" (Sefer
Torat Habayit III, 7:17). There was a whole gamut of "Mikdash Berachot"
which are almost totally unfamiliar to us today. Skim through the first
Mishneh Lemelech of Ma'aseh HaKorbanot and then note Shoresh 12 of Rambam's
Sefer Hamitzvot! Read the cogent comments of Ramban and be amazed! And, as
we recall from our recitations of the Avoda on Yom Kippur, the response
after a Beracha in the Mikdash was not "Amen", it was Boruch Shem Kevod
Malchuto Le'olam Va'ed.
Where exactly in the Mikdash
complex did the Kohanim eat their Kodshei Kodashim? The Mishna in Zevachim
5:3 notes that the "male priests" ate their Kodshei Kodashim "within the
curtains." Tif'eret Yisrael explains the difference between "within the
curtains" and "anywhere in the Azara". Tif'eret Yisrael defines (ibid.
note24) "within the curtains" as the area enclosed within the curtains of
the Mishkan. In the Mikdash, "within the curtains" was equivalent to the
areas of the Ezrat Yisrael and Ezrat Kohanim further to the west. It also
included adjoining chambers which were built in a non-sacred area and opened
onto the Azara as well as the Bayit itself. Therefore, theoretically, the
Kohanim were permitted to eat Kodshei Kodashim inside the Bayit! So why was
the expression "within the curtains" used and not "anywhere within the Azara"?
Because it was necessary to emphasize that any place in the Mikdash which
was within the perimeter of the "curtains",i.e. within the walls of the
Azara, was not necessarily identical with the actual Azara. Kodshei Kodashim
were permitted to be eaten in the adjoining chambers and the Bayit, however
when the Mishna says that Kodashim Kalim "may be slaughtered anywhere in the
Azara", it means they could be slaughtered only in the Azara and nowhere
else. Kodashim Kalim could not be slaughtered in the Bayit (except possibly
possibly ex-post facto) nor in the adjacent chambers even if their entrances
opened out on to the Azara. The Gemara rules, "One may not slaughter (in a
chamber) because they are not sanctified in this regard (Zevachim 56a).
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
We've mentioned an old, sometimes repeated over the years, feature that
belongs as a part of this column. We used to call it BASH, which stands for
Break Anti-halachic Shul Habits. Here is a pair that we've expounded upon,
but seems to need repeating, based on what keeps happening in shuls all the
• DON'T PASS IN FRONT OF
SOMEONE SAYING THE AMIDA. True, he/she shouldn't be standing where they are,
but you still cannot pass in front of them. After they finish, if the
opportunity presents itself, tell them - pleasantly - that where they were
standing blocks people (who know not to pass) and causes others to violate
halacha (intentionally, unknowingly, inadvertently, or whatever).
• The partner of the previous
plea is... DON'T STAND FOR YOUR AMIDA IN A PLACE THAT WILL BLOCK OTHERS FROM
PASSING. Please please please.
On another note, GL of London asks for a clarification on the following
In the first of the two
Shacharit pre-Shma brachot, the angels are described thusly: "Then they all
accept upon themselves the Yoke of Heavenly Sovereignty from one another,
and grant permission to one another, to sanctify the One Who formed them,
with tranquility, with clear articulation..." at this point, there are two
 The last phrase - B'SAFA
V'RURA - has one more word, UV-NIMA, and with sweetness, and then the next
phrase follows with "they all as one, respond and say K'DUSHA (noun)" -
KODOSH KODOSH KADOSH... -or-
 B'SAFA V'RURA UVNIMA K'DOSHA (adjective), with clear articulation and
with holy sweetness: KODOSH KODOSH KADOSH...
 K'DUSHA, noun, begins a phrase
 K'DOSHA, adjective, ends its phrase
According to R' SHolmo Tal z"l, editor of the Rinat Yisrael siddurim and
machzorim,  is the more common phrasing for Nusach Ashkenaz, and  is
more common for Nusach S'fard. In his siddurim, he left  in Nusach
Ashkenaz, even though he believes  is the more correct form, based on the
flow of the words.
Don't know if this clarifies the issue, but that's the story. Thanks, GL,
From the upper right, reading right to left, we find ARBEH (locust), a black
rectangle representing CHOSHECH (darkness), and a sword representing MAKAT
BECHOROT. In this case the sword has a double meaning: It can represent the
killing of the first borns and/or the killing BY the first borns of others
in anger over Par'o's repeated refusal to yield to the threat made by Moshe
(in G-d’s name) against the first borns.
The word BO (in Hebrew) is not just the name of the sedra, but also the
number (BO = 2+1 = 3) of MAKOT in the sedra. There were seven plagues in
Va’eira and another three in Parshat BO.
In addition to the word BO, there is also a BOW (as in bow and arrow) and a
BOW as in a bow of ribbon.
The clock reads almost midnight. G-d told Moshe that MAKAT B’CHOROT will be
at exactly midnight. When Moshe told this to the people, he said “around
midnight”, because he was afraid that people would not know midnight exactly
and would think that G-d did not do as He said He would.
The lamb in the doorway is the Korban Pesach which was to be brought into
the homes from the 10th of Nissan.
Matza is matza.
The barking dog is from the Egyptian neighbor- hoods, because in the Jewish
areas, not a dog barked its tongue. The tranquility in the Jewish areas was
in stark contrast to the panic and desperation of the Egyptians. This the
dogs contributed to the sanctification of G-d’s name on this special night.
Their reward, as the Torah provides, is that we “throw” them our non-kosher
meat. The can above the dog can be dog food.
But the can has another meaning. In Hebrew, canned goods are called SHIMURIM,
as in LEIL SHIMURIM.
The yo-yo represents Par’o’s erratic behavior. Call for Moshe and Aharon.
Get them out of my sight. Bring them immediately. If I see you again, you
will die. Quick, get them...
The bull with an O between its horns is PAR-O
The bone is for the prohibition of breaking a bone in Korban Pesach. It is
also for the word that appears a few times: B’ETZEM HAYOM HAZEH...
Above the bone is one of last year’s visual TTriddles. It is a symbol for a
weather map that indicates total cloud cover and a strong easterly wind.
That represents the plague of locust that arrived on a strong easterly wind
and covered the sky like heavy clouds.
T’filin are t’filin. Two of the four parshiyot inside T’filin come from the
end of Parshat BO
The baby, goat, and donkey stand for the three types of B’CHOR, firstborns -
human, kosher domesticated animals, and donkey.
The axes and the sword are mentioned in the haftara.
As is the EGLA YEFEI-FIYA, here represented as a prize-winning (obviously
That leaves two unexplained items which are visual 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 (VA'EIRA) TTriddles:
 This word might explain the Birds' Head Hagada
 Moshe's cousin: two brothers in Va'eira; his namesake's two partners in
 Father and sons alliteration champs
 It uniquely extends the commonest pasuk
 Va'eira connection to 7th or 8th Chanuka candle
 Partners in two plagues, the result of another, and a later battle
 Used several times in Torah and Nach to verify a certain knowledge
 plus 3 elements from the ParshaPix
And the envelope, please...
 CHARTUMIM. It refers to the wizards of Par'o who tried, with limited
success, to reproduce the MAKOT. We had met them earlier with their failure
to interpret Par'o's dream(s). The word also is the plural of BEAK, as in
birds. "The so-called Birds' Head Haggadah derives its name from the images
featured in the manuscript. Most of the human figures are depicted as having
birds' heads with pronounced beaks." (Jewish Art Masterpieces)
 One of Moshe's cousins was MISHA'EL (son of Uzi'el, one of Amram's
brothers). His two brothers were ELTZAFAN and SITRI. His namesake is
Misha'el from the book of Daniyeil (Daniel), which is the 23rd of the 24
books of the Tanach. His partners there are CHANANYA and AZARYA.
 Levi's son M'RARI had two sons, MACHLI and MUSHI. MEM-MEM-MEM.
 Between Sh'mot 6:10 and Bamidbar 35:9, the words VAYDABEIR HASHEM EL
MOSHE LEIMOR occur 70 times, making this the most common pasuk in the Torah.
Only once, in Sh'mot 6:29, do those words appear as the beginning of a
 Alas, there is none that I know of. I misread the haftara, which dtaes
one of Yechezkel's prophecy as having taken place on the 12th of Tevet. I
read it carelessly, when scanning for a TTriddle, as the 2nd of Tevet. That
would be either the 2nd or 3rd of Tevet and would be a connection. So
TTriddle  is hereby voided...with apologies to TTriddlers who spent time
on this TTriddle.
 The answer is BAADAM UVAB'HEIMA - humans and animals. The Torah states
that KINIM (lice) and SH'CHIN (boils) afflicted people and animals. The
result of MAKAT B'CHOROT is the sanctity of the human firstborn and that of
the kosher domesticated animals and that of a donkey. The phrase appears a
couple of times in that context. And in the aftermath of the battle against
Midyan, the army was instructed to count the spoils of war in terms of
people captured and animals taken.
 Maybe a little vague, but good TTriddle potential. The answer is B'ZOT -
with THIS. The word appears 18 times in Tanach (8 of which are in Chumash),
often as a proof (in context, obviously). With this you shall be tested...
with this I will know... with this you will know... (this one's in Va'eira).
Not all B'ZOTs come across like this, but most do. It's a strong word in its
 LE7 is ELISHEVA, as in the daughter of Aminadav, sister of Nachshon,
wife of Aharon.
 The picture in the lower-left of the ParshaPix is that of Me'arat
HaMachpeila in Hevron. Hevron was a son of K'hat, brother of Amram, Yitzhar,
and Uzi'el, uncle of Moshe, Aharon, and Miriam.
 Which brings us to the wolf. Whereas we usually think of the plague of
AROV as various and sundry wild animals - lions and tigers and bears, oh my!
- and Rashi ads that there were snakes and scorpions as well, the Rashbam
says that in his opinion, AROV was a plague of wolves. He bases this on
p'sukim in Tanach. ("Even Ezra" mentions wolves among other wild animals as
part of AROV.)
Special honors this week go to BYS. New solver? Please be in touch
concerning your prizes.
This week's TTriddles:
 Lavan, Aharon, and Par'o many times
 Connection between this week's sedra and King Achav
 #Point of Departure and Bruto Duration
 The 114 connection
 Savana, Banana...among others
 Par'i said it thrice' David HaMelech twice; and someone else once. Who?
 plus 2 elements from the ParshaPix
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...Under the supervision of OU-Israel Mehadrin, Located on the lower
level of the Israel Center, Hours: Sun.-Thu. - 10:00am - 3:00pm, plus...
Catering for all occasions by Schocketino Catering on and off the premises •
Home entertaining made easy with our selection of beautiful platters:
cheese, fish, vegetable, fruit, deli, cake, OU and Mehadrin hashgacha. To
order call Chaim at: 052-8551-538
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
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
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
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
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
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
email@example.com;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
OU Israel Center - Family Counseling Service, Dati/Charedi Counselors
Serving the Dati/Charedi Community, For adolescents, individuals, couples &
families, Learn how to cope with the stresses and challenges of daily life
in these trying times, Create Shalom Bayit & resolve family conflicts, Low
cost fees will be based on a subsidized sliding scale, For appointment call:
582-7956 or 066-443-532, The Counseling Center is directed and supervised by
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.
NESTO Native English-Speaking Teen Olim
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
Your support for the Malki Foundation / Keren Malki helps us enable quality
home-care for seriously disabled children in Israel. • Ph. 058 853317 •
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
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;
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
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
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 firstname.lastname@example.org
Israel Center tiyulim are partially subsidized by the Jewish Agency for
Announcing the next Israel Center In-House Shabbaton: to take place IY"H on
Shabbat Parshat Tetzaveh (10 Adar Alef), February 18-19, Our guests for
Shabbat will be Rabbi & Mrs. Yosef Wolicki - Shiurim, Divrei Torah, Tidbits
(topics to be announced), New friends... and old ones, Meals by Schocketino,
220NIS p.p. (non-mem 250) for those registering by TU BiSHVAT, Price goes up
after that, so why not register early, Let us know your housing needs or
arrangements, dietary needs, seating requests, etc. when you reserve your
BOOKED - “Land of the Maccabees & Modern Modiin”, Tuesday, January 18th
BOOKED - The Palmach Museum Tel Aviv, Monday, January 31st, '05
We are planning other dates for each of these tiyulim. Call if you want to
be listed for either or both.
Tour of Begin Center with Nachman Kupietzky, also: Overview of J'lem and
First Temple Archeological Finds,Sun. Jan. 23, 9:15am, 36NIS/50NIS, must pay
in advance • Space limited, Call TRAVEL DESK, 566-7787 ext. 261 or 244, to
(Post) TU BiShvat Tiyul, In the Footsteps of Shimshon, Thursday, January
27th - 17 Shvat8:00am - 5:00pm (approx.), with Chaggai Amitzur Teacher of
Tour Guides, Tel Bet Shemesh: Archeological Site & Observation Lookout:
Lowlands & Coastal Region, Ya'ar HaNasi: Presidents Forest with Unique
Sculptures throughout the park, Tomb of Shimshon HaGibor, Neot Kedumim:
Biblical Gardens of Israel, Ya'ar Ben Shemen: First J.N.F. Forest, 100NIS
members (110NIS non-members), Call the Travel Desk to reserve, Bring your
own lunch or order from the Israel Center Cafe, Shulamit's tiyulim are
always treats; Come - You will surely enjoy her delicious sweets!
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, Feb. 7-10 (includes Rosh Chodesh
Adar Alef), 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 per person, ONLY IF ORDERED IN ADVANCE,
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)
259NIS per night for a 3-night stay, regular room (309NIS for deluxe room)
269NIS per night for a 2-night stay, regular room (319NIS for deluxe room)
279NIS for a one-night stay, regular room (329NIS for deluxe room)
Third person in same room pays 250NIS per night - Deluxe rooms only
Transportation 35NISš each way (available only on Monday and Thursday), Call
the Travel Desk (566-7787 ext. #244) to reserve, Shulamit's tiyulim are
always treats; Come - You will surely enjoy her declicious 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.
Dan Gardens, Ashkelon, valid January 13-15, 20-22
960NIS per couple, per night, F/B
Stay for both nights, pay only 330NIS for the 2nd night (1 B/B, 1 F/B)
Ask about our great family deals
Herod's Forum, Eilat, valid January 25-27
2-night min., 630NIS per couple, per night, B/B
valid January 27-29 (2-night min.), 920NIS per couple, per night, B/B
The hotel will be Glatt-Mehadrin during these dates
Eden Inn, Zichron, valid January 13-15, 20-22, 27-29
2-night package, 1000NIS per couple, H/B
Kibbutz Lavi, valid January 27-29
"Long" Shabbat package (One night stay possible)1580NIS per couple, F/B
Special Torah-study program in English with Dr. Avivah Zornberg
Novotel, Jerusalem, valid January 21-22
SHABBAT, 850NIS per couple, F/B
Canaan Spa, valid January 16-20, 23-27
Special deals for 2nd & 3rd nights, 1200NIS per couple, per night, F/B
B/B = Bed & Breakfast • H/B = Half Board (breakfast + one meal) • F/B (3
meals a day), Midweek = SUN, MON, TUE, WED nights • Weekends = THU, FRI,
Motza"Sh nights (some, not all hotels)
The Back Page of TT651
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), 4-11 Shvat (Jan. 14-21)
9:00am: (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Shabbat afternoon Shiur, 3:15pm: The Partnership with Phil Chernofsky,
Mincha at 4:15pm
Motza'ei Shabbat Parshat Bo, January 15th, 8:30pm: Do we really have Free
Will and what does it mean for us by Rabbi David Schallheim
SUN-Thu in the Ganchrow Beis Medrash (first floor)
10:00am Rabbi Pesach (Paul) Greenman is now teaching Gemara Masechet
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
5:30pm Maariv (at this time until end of January '05)
N'SHEI LIBRARY - 10:30-12:30
9:30am (women) Mystical Insights into the Months of the Year with Golda
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 in cooperation with
the Israel Center presents: Awaken Your Latent Potential, and experience
personal achievement, It's a Big Wonderful World!, Alternating presenters,
including: Dr Vivienne Damelin, Aharon Romm
7:30pm (men & women) Issues in Jewish Thought as they emerges from the Torah
with the help of Ramban's Commentary - Now studying: Does G-d have Second
Thoughts? How are we to understand expressions in Tanach of G-d's
reconsidering and G-d's remorse in light of His Omniscience with Rabbi Chaim
N'SHEI LIBRARY - 10:00-12:30
9:15am (men & women) Excursions into the World of Nvi'im with Mrs. Pearl
on sale: Jewish Books for Adults and Children by Simcha Publishing • Mondays
10:30am (men &women) Rambam’s 13 Principles with Rabbi Zev Leff'
11:35am (men & women) Jewish History series: Please note that Dr. Goldblum
will begin his series anew (from the destruction of the first Beit HaMikdash)
on Monday, January 31st
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.
Special for the month of Sh'vat: ½ price for Israel Center members
Ladies - you've exercised your minds with Pearl Borow and/or Rabbi Leff. Why
not "Look & Feel Your Best" too, with a wonderful exercise session after the
morning shiurim. You can then catch a "Torah Video and Lunch" (or not) and
really make it a full, all-around Monday. Call Sura for details
Monday, JAN 17th, 12:30pm, in the Library (free), Lunch and Video Can one
person say a b'racha for another? by Rabbi Aharon Adler
3:00-5:00pm - Women's Beit Midrash, Acquire study skills and knowledge
crucial to your life as a Jew - join us! Guided Chavruta study with Pearl
Borow, Fine Tuning Shabbat (with text) - Phil Chernofsky
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy
Aber Barad (643-5276)
MON 8:30pm • AM SEGULA “Curing the Jewish Heart” lecture series with Eli
MASK - Mothers & Fathers Aligned Saving Kids, J'lem Chapter at the OU Israel
Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday,
January 17th, 7:30-9:30pm
Monday, January 17th, 8:00pm: K'ri'at Yam Suf (the Splitting of the Sea) and
Current Events with Rabbi Efraim Sprecher
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
Tuesdays, 9:00am •The Meaning of Mitzvot with Rabbi Aharon Adler
Tuesdays, 10:15am •The Parsha thru the Eyes of the Haftara with Rabbi Sholom
9:00am & 9:55am: G-d the Judges, He Raises and Lowers with Dr. Hayim
11:00am: To ask for mercy from G-d with Dr. Hayim Abramson (in Hebrew)
10:50am: Parshat HaShavua with Rabbi Mordechai Spiegelman
11:45am (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe
with Raizel Zisk
Tuesdays, 12:00-1:30pm - Journeys and Journals, exploratory creative writing
inspired by the weekly Torah portion with Mrs. Esther Sutton freelance
author, certified counselor, women only
Tuesday, JAN 18th, 12:30pm, in the Library (free) lunch and video, PARSHAT
B'SHALACH (90 minutes) by Dr. Avivah Gottlieb Zornberg
Tuesday, January 18th, eve of 9 Shvat, 7:00pm: Israel Center Video Club (ICVC),
Arsenic & Old Lace, Frank Capra's zany black comedy with Cary Grant, Peter
Lorrie...Twice a month, we will present videos for your viewing pleasure.
These will include classics, recent releases, animated features, and other
popular movies.Library on the first Tuesday of the month, 2:00pm and the
third Tuesday of the month at 7:00pm. Schedule subject to changes. Check
Torah Tidbits for details.
Wednesdays, 9:10am • Current Issues in Halacha with Rabbi Macy Gordon, TU
BiShvat - Festival of Ecology???
Wednesdays, 10:30am: Rabbi Yosef Wolicki on Parshat HaShavua
Wednesdays, 10:30am (women only): Songs from the Siddur - Meaning &
Melodies, Chani Abramson
Wednesdays, 11:30am (men & women): More Upbeat Chesed Projects with Jackie
Lowenstein, YOU have the power to make a positive difference in people's
lives! Come & join us ?
Wed. January 19th, 12:30pm, in the Library (free), lunch and video: PERLMAN
IN RUSSIA (1h 40m), Film of Itzhak Perlman's historic first tour of Russia
which shows Perlman not only as a supreme violinist but as a man of
charisma, wit, charm, and compassion. The film includes the recital in
3:00pm: (men & women) Women in Tanach with Pearl Borow
3:00-5:00pm - Women's Beit Midrash: Acquire study skills and knowledge
crucial to your life as a Jew - join us! Guided Chavruta study with Pearl
Borow - This week - 9 Shvat - January 19 - Special substitute: Rabbi Aharon
7:30pm (Men & Women) Jewish Philosophy, Rambam's Guide for the Perplexed -
Now studying: Ta’amei Mitzvot: The Philosophy of Gastronomic Commandments,
This week: Why Chase away the Mother Bird? with Rabbi Chaim Eisen
Wednesdays, 8:00pm (also Sun. 12:30pm) Creative Life Education: Shidduch
Solutions, Alternating presentors, include: Dr. Vivienne Damelin, Aharon
7:30pm: Enduring and Enjoying a Second Family, A support group for women who
want to share their experiences in a blended family with Devorah Saslow
Weinberger, (02) 651-9216
in recess: Aliya Counseling: watch for announcement
THU: Dvar Torah by Menachem Persoff
time varies: Shiur while you fold with Phil
8:00: Legends from the Gemara with Reb Yosef Schreiber
Root & Branch Association (in cooperation with the Israel Center), Thursday,
January 20th, 13:00-21:30, Tu Bishvat Seminar
13:00: "Responding Jewishly to Israeli Environmental Problems"
14:15: "How a Vegetarian Diet can save your Life"
15:30: "How serious are Global Warming and other Environmental Threats, and
how should Jews Respond?"
16:45: "Should Jews be Animal Rights Activists?"
19:00: "Applying Jewish Values to help save Humanity and revitalize Judaism"
20:15: "Should Jews be Vegetarians?"
Richard H. Schwartz, Professor Emeritus (Mathematics),College of Staten
Island; Authorwww.jewishveg.com/schwartz, Info: email@example.com/www.rb.org.ilNIS25
p.p., members NIS20, students NIS10
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Upcoming at the Israel Center
Motza'ei Shabbat, Jan. 22, 8:30pm: Will the real Abu Mazen please stand up
Who is he, what can we expect from him, Presentation by David Bedein
Torah Code Clarity: Dispensing with the hype AND the critics, History
Channel excerpts, plus the very latest research results, Sunday, January
23rd, eve of 14 Shvat, at the Israel Center, no charge, Lecture/discussion
lead by Art Levitt, research colleague of Professor Eliyahu Rips, in honor
of the first yahrzeit of Elka Nechamah bat Avraham a"h, See
www.torahcodes.net; Info: (02) 566-5701
Monday, January 24th, 11:35am (after Rabbi Leff's shiur): Are young Canadian
Jews assimilating? The who, what, where, and... why, Guest speaker: Prof.
Leo Davids York University
Monday, January 24, 8:00pm: TU BiSHVAT SEDER led by Dr. Joseph Heimowitz,
40NIS p.p. (non-mem 50) • Limited to 30 participants, Registration required
• First come... • Call 566-7787 ext. 204
Sunday, Jan. 30th, 8:00pm: Introduction to Igeret HaRamban
Understanding an early Mussar classic, Guest speaker: Prof. Leo
Davids York University
Art Workshop for Women in formation: Women interested in a weekly drawing
class at the Center are asked to contact Rachael at (02) 627-1577
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
Stuart Hershkowitz, 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,
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: firstname.lastname@example.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
TT is published and printed "in house" at the Israel Center
Parshat Bo Homepage]
[The TORAH tidbits Homepage] [How to use TORAH tidbits]
[About The OU/NCSY Israel Center] [About TORAH tidbits]