Shabbat Parshat KI TEITZEI
TT #685 - September 16-17, '05, 13 Elul 5765
This Shabbat is the 367th day (of 383); the 53rd Shabbat (of 55) of 5765
We read/learn the FIRST and SECOND p'rakim of Pirkei Avot this Shabbat
...U'LECHA TI'HI'YE TZEDAKA LIFNEI HASHEM ELOKECHA: (D'varim 24:13)
HALACHIC TIMES
Ranges are THU-THU 11-18 Elul (September 15-22)
Earliest Talit & T'filin - 5:33-5:37am
Sunrise - 6:23-6:27am
Sof Z'man Kri'at Sh'ma - 9:28-9:29am (8:43-8:44am)
Sof Z'man T'fila - 10:30-10:30am (10:00-10:00am)
Chatzot (halachic noon) - 12:34-12:32pm
Mincha Gedola (earliest Mincha) - 1:06-1:03pm
Plag Mincha - 5:28-5:20pm
Sunset - 6:40½-6:50pm (6:45-6:36pm)
*Concerning "Earliest Shacharit", the time is actually the earliest time for
Tallit & T'fillin. In extenuating circumstances, one may daven earlier than
T&T time, but will have to do so without T&T, until their later time. A fast
begins earlier than T&T time, namely Olot HaShachar.
Candle lighting (regular and earliest) and Havdala times - Israel Summer
Time (DST) - Correct for TT 685 • Rabbeinu Tam (J'm) - 7:55pm
6:08pm (5:27) Jerusalem 7:19pm
6:25pm (5:29) Raanana 7:21pm
6:24pm (5:28) Beit Shemesh 7:20pm
6:25pm (5:29) Netanya 7:21pm
6:25pm (5:29) Rehovot 7:21pm
6:05pm (5:29) Petach Tikva 7:21pm
6:24pm (5:28) Modi'in 7:20pm
6:25pm (5:29) Be'er Sheva 7:21pm
6:23pm (5:27) Gush Etzion 7:19pm
6:24pm (5:28) Ginot Shomron 7:20pm
6:08pm (5:27) Maale Adumim 7:19pm
6:24pm (5:28) K4 & Hevron 7:20pm
6:17pm (5:26) Tzfat 7:19pm
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...
With the molad on Motza”Sh Sep.
3rd at 10:43pm, the deadline for Kiddush L’vana is Sun. Sep. 18th at 5:05pm.
Which means the real last op for KL is Motza”ei Shabbat Ki Teitzei, any time
until dawn. Try not to wait that long.
Shabbat (13 Elul) is the 96th
yahrzeit of the Ben Ish Chai, R’ Yosef Chayim b. Eliyahu, a Chacham and
Kabbalist from Bagdad. His book on Halacha (called Ben Ish Chai and referred
to in some circles as the S’faradi Kitzur Shulchan Aruch) is well known,
even in the Ashkenazi world. He wrote many other remarkable s’farim.
18 Elul is the 396th yahrzeit
of the Maharal of Prague, R’ Yehuda Loew b. Bezalel, well known Jewish
philosopher and mystic. Prolific writer. Influential defender of Jews and
Judaism in his time.
Sometimes He just says No!
Although Ki Teitzei is the quintessential mitzva sedra, with 74 of the
Torah’s 613 (12%) in less than 2% of the whole Torah, there are issues of
Hashkafa and Elul- time introspection that commandeered the Lead Tidbit this
week.
The title of this piece is the
“punchline” of the well-known story of the little girl who followed her
K’ri’at Sh’ma each night with a request of G-d for a new doll. Not being as
silent with her prayers as Chana had been, her older and skeptical brother
overheard her nightly petition. He teased her, as older brothers are wont to
do, saying things like, “Hey, where’s the doll; G-d doesn’t listen to you”.
Undaunted, even after weeks and weeks of her fervent pleas, she replied to
her brother: “Yes, He does listen to my prayers; He just keeps saying No!”
Over the last hefty chunk of
time, many Jews fervently beseeched G-d to stop the Disengagement. Large
groups gathered, not only for protest rallies, but for earth-shaking,
sky-rending communal davening. We must believe that He always listens to our
prayers, and that sometimes, for reasons of His own that will often elude
us, He just says No. We must remain unwavering in our belief in the power of
prayer, and we must accept decrees from Heaven that might not be to our
liking. We may be deeply saddened by what has occurred, but we must always
accept that this is G-d’s world and He “calls the shots”, or at least
oversees what takes place.
Our immediate challenge is to
help our displaced brothers and sisters in the myriad of ways that are
needed. It behooves us to actively seek ways to be of service - physically,
socially, financially, to ACHEINU KOL BEIT YISRA’EL.
A strengthening of our
commitment to mitzvot - the 74 of Ki Teitzei and the other 539 -
interpersonal and between the Jew and G-d, is the order of business for any
Elul, how much more so for this current one.
KI TEITZEI Stats
49th of the 54 sedras; 6th of 11 in D'varim
Written on 212.8 lines in a Sefer Torah (rank: 21)
44 Parshiyot; 2 open, 42 closed (rank: 1)
110 p'sukim - ranks 28th (5th in D'varim)
1582 words - ranks 23rd (5th in D'varim)
5856 letters - ranks 26th (6th in D'varim)
Slightly larger than average p'sukim; below average for D'varim. Overall, an
average-sized sedra. But...
Mitzvot:
74 of 613 mitzvot 27 positives, 47 prohibitions
Ki Teitzei has the most mitzvot, most positive mitzvot, most prohibitions,
and most parshiyot of any sedra in the Torah.
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 - 12 p'sukim - 21:10-21
[S>21:10 (5)] The "beautiful captive": A Jewish soldier must resist the
"normal" temptations of battle, but is permitted to take a captive woman
only according to the approved Torah procedures [532,A221 21:11].
Looking at this mitzva from both ends, we first see it as a "concession to
the base inclinations of a man", in the heat of battle. On the other hand,
it demands more of the Jew than is common of soldiers all over the world,
who are notorious for immoral and atrocious behavior of all sorts.
If he decides after the
one-month waiting period not to marry her, he must release her without
abusing or humiliating her [533,534; L263,264 21:14].
[S>21:15 (3)] A man may not
favor the son of his beloved wife over his firstborn from a "less-loved"
wife. (Implication from the juxtaposition of these two topics is that
marrying for the wrong motive likely leads to a "hated wife".)
This passage is the source of
the firstborn's inheritance. Ramban counts two mitzvot here - the positive
command to give the firstborn a double portion and the prohibition of not
giving it to him. Rambam and the Chinuch include the rules of the first-
born as part of the laws of inheritance from Parshat Pinchas and not
separately here. This is just one of many examples of different countings
among the Sages who attempted to identify the traditional 613 mitzvot.
SDT The Vilna Gaon sees a hint
to the double portion of the B'chor in the letters of the word B'CHOR: BET-KAF-
RESH. Each letter is double the letter before it - BET (2) is double ALEF
(1), KAF (20) is double YUD (10), REISH (200) is double KUF (100). (No other
consecutive letter-pairs are like that.)
[S>21:18 (4)] The "rebellious son" is warned by his parents to mend his
ways. If he continues to defy them, violates certain mitzvot, engages in a
specific sequence of actions, and if he is of a specific age and at a
particular stage of physical development, and his parents are healthy,
normal, and deemed to be on equal levels of character, then, and only then,
would it be possible to execute him as a "Ben Sorer U'moreh". Although it is
(almost) impossible to reach that ultimate point - and sources indicate that
there never actually was a case of "the rebellious son" - this portion of
the Torah serves as a stern warning to wayward children AND their parents!
Some mitzvot seem to be intended primarily as deterrent and Mussar.
Levi - Second Aliya - 9 p'sukim - 21:22-22:7
[S>21:22 (2)] Those executed by stoning were hung after death [535,A230
21:22] for a brief period before sunset. They were then buried [536,L66
21:23] with the hanging post to avoid extra embarrassment to the Divine
image in which we were all created.
The hanging of the body after
execution (in some cases, not all) serves as a deterrent for others and is
part of the atonement process for the soul of the guilty party.
Using "Kal VaChomer", we are
taught that burial, in general, and "as soon as is feasible", in particular,
is the proper procedure for the dead [537,A231 21:23].
Note that although the Torah
here speaks only of the executed "felon", the mitzva from the Torah includes
burial of all Jewish dead. This is NOT a Rabbinic deduction, extension, or
legislation - it is part of Torah Law - the Oral Law.
[S>22:1 (3)] One is required to
return identifiable lost objects to their rightful owners [538,A204 22:1],
even if doing so is difficult. One cannot ignore this responsibility
[539,L269 22:3] even if it is easier to just leave the object alone.
Technically, the laws of LOST &
FOUND apply to possessions of fellow Jews. However, with the potential for
Kiddush HaShem and its opposite, depending upon what one does, it is
important to go out of one's way to return a lost item to a non-Jew as well.
This too is part of halacha, not just a nice thing to do.
[S>22:4 (1)] Nor may one ignore
a fellow's beast of burden that has collapsed under its load [540,L270
22:4]. One is required to help his fellow load his animals [541,A203 22:4].
Sefer HaChinuch points out that
this mitzva-pair applies to other animals, not just donkey, and it applies
to people as well, by reasoning a KAL VACHOMER. If you see a fellow human
over-loaded with what he/she is carrying (or trying to carry), it is a
mitzva to help out.
Furthermore, if you are
approached by friend or neighbor who offers to help you carry some of your
packages, you should consider letting him/her, rather than the typical,
“It’s okay, I got it.” It allows your burden to be eased while the other
person does a mitzva. Every- one benefits.
Train of thought (Personal
comment): When someone does something for you, it is appropriate to say
Thank You in addition to Tizkeh L’mitzvot. Many people neglect the personal
thanks, thinking that giving a Yasher Ko’ach is sufficient. One does not
negate the other; it’s sort of like covering both the BEIN ADAM LAMAKOM and
the interpersonal aspects of mitzvot.
[S>22:5 (5)] Men and women may
not interchange apparel [542,543; L39, 40 22:5] nor do certain things that
are specific to the opposite sex.
Targum Yonatan on this pasuk
defines male apparel as the mitzvot of Talit and T’filin. Since these
mitzvot are WORN, and not just performed, he considers them specific male
mitzvot that women may not fulfill.
Many other authorities disagree
and consider women to be exempt from these two mitzvot, but not forbidden to
them. The view of Targum Yonatan, even if not considered the definitive
p’sak on the issue, is probably responsible for the Jewish facts of life -
namely, that although many women accept upon themselves OTHER time-related
positive mitzvot from which they are officially exempt, this is not the
common case with Talit and T’filin. There is an additional factor against a
woman’s wearing T’filin that involves the intrinsic Kedusha of the T’filin
(different from just being an object with which a mitzva is performed, as is
the case with many other items.
[P>22:6 (2)] When one happens
upon a (kosher) bird's nest (in the wild), it is forbidden to take the
mother bird alone or with her eggs/chicks [544,L306 22:6], but one may
(must? this is the subject of a dispute with a decidedly kabalistic flavor
on the side that suggests it is an imperative) take the eggs/chicks if one
first sends the mother bird away [545,A148 22:7]. This is an enigmatic
mitzva that defies logic. It is shrouded in mysticism, more so than most
mitzvot.
Although our Sages attribute
kindness to animals as the reason (or part of the reason) for some mitzvot -
e.g. not muzzling an animal that is working with food, helping to unload a
beast of burden, not plowing with an ox and a donkey together - they (our
Sages) were more cautious with this mitzva of SHILU’ACH HAKEN. It can be
argued that it is far kinder to leave a nest alone than to chase away the
mother bird (which is simultaneously kind and cruel - one way of looking at
it). This mitzva is more CHOK-like than other mitzvot involving animals.
Shlishi - Third Aliya - 29 p'sukim - 22:8-23:7
[S>22:8 (2)] One is required to build a protective fence around one's
(habitable) roof [546,A184 22:8]. It is forbidden to leave safety hazards on
one's property [547,L298 22:8].
Oral law defines these mitzvot
as more inclusive than just one's roof. Rabbinic law, "taking the Torah's
lead", extends "safety & health" rules further into many areas, e.g.
secondary smoking. Rambam says that a person may not tell others: "Don't
tell me what to do; if I want to risk my health or life, it's my business".
Saying this can make a person liable to the punishment of MAKAT MARDUT. This
is something to keep in mind when you decide to "talk to" your favorite
smoker. With secondary smoking, it is most definitely your business too. But
even when it’s not, it is - All Israel are responsible for each other.
One may not plant mixed grains
in a vineyard [548,L216 22:9], nor may one eat the resulting products
[549,L193 22:9].
"Strangely", these two mitzvot
- MAAKEH and Mixed Grain - share a single parsha. Remember that Ki Teitzei
has the most parshiyot - one more would not have surprised us.
[S>22:10 (2)] Plowing with ox
and donkey together is forbidden, as is the tying together of any
non-compatible animals (or humans) for any purpose [550,L218 22:10].
Rambam holds that the Torah
prohibits any combination of a kosher and non- kosher animal, based on the
fact that the Torah's example is one of each. Rambam says that combinations
of two kosher or two non-kosher animals is forbidden by Rabbinic law. Many
authorities challenge Rambam's distinction and say that it is all Torah law.
Do not wear Shaatnez (garments
of wool and linen) [551,L42 22:11]
[S>22:12 (1)] ...put tzitzit on
all four-cornered garments that you wear. [counted elsewhere]
[S>22:13 (7)] It is a mitzva to
marry according to Jewish Law and for the husband to write a K'TUBA for his
wife with various promises and assurances [552,A213 22:13].
If a man had falsely accused
his (betrothed) wife of infidelity, he may not divorce her (unless she so
desires) [553,554; A219,L359 22:19]. Penal- ties are also paid to the girl's
family for the insult.
[S>22:20 (2)] If the betrothed
maiden did, in fact, willfully, intentionally have relations with another
man, and there are kosher witnesses and properly ad- ministered warning, and
all the other rules of evidence.
then she is an adulteress and
is executed (stoning).
[S>22:22 (1)] If a man and
married woman has relations (knowing full-well the married status of the
woman), and neither was forced, then they are both subject to the death
penalty for adultery. [This prohibition is counted from Commandment #7]
[S>22:23 (2)] The same applies
if the woman is “just” betrothed (this is more than engagement in our time).
The specific incident of stoning is generalized to the mitzva upon the court
to carry out the punishment of "stoning" when required [555, A220 22:24].
[S>22:25 (3)] Both consenting
parties to a forbidden relationship are culpable. However, if it is possible
to consider the woman an unwilling partner, then she must not be punished.
We must not punish anyone who might not be responsible for their actions
[556,L294 22:26]. This is the source of giving people the benefit of the
doubt. This does not mean that the person always deserves the benefit of the
doubt. Maybe they actually sinned. The answer, it will have to be left to
G-d to punish them; we are obligated to explain the situation as in this
example - certainly the girl screamed but there was no one to save her.
[S>22:28 (2)] A man who forces
himself on an unmarried maiden must pay a fine to her father. If the girl
wants to be married to the man, he must marry her and never initiate divorce
(she, of course, may insist that she wants nothing to do with him and then
the court will force him to divorce her had they married) [557,558;A218,L358
22:29].
[S>23:1 (1)] A man may not
marry his father's former wife (even after his father's death).
[S>23:2 (1)] Castrated men (it
depends on how their situation happened) have marriage restrictions
[559,L360 23:2]
[S>23:3 (1)] A "mamzer" has
marriage restrictions [560,L354 23:3]. Mamzer is the offspring of a union
that is prohibited by the Torah, with a death penalty. This includes
incestuous and adulterous relationships. A mamzer has marriage restrictions.
He may, how- ever, marry a mamzeret or a female convert to Judaism. And vice
versa for a mamzeret.
[S>23:4 (4)] Amonite and
Moabite males may not marry into the "Congregation of G-d" [561,L53 23:4],
because of the cruel, inhospitable behavior of those two nations towards
Israel. And also because they hired Bil’am to “bless” us. Nor may we ever
offer those two nations peace as an alternative to war, as is required of
other enemies [562,L56 23:7].
Note that the Torah is giving a
reason for a mitzva, something that it rarely does. However, it is precisely
the reason that allowed our Sages to declare Ruth the Moabite able to marry
into the Jewish Nation. (It was the Moavite men who displayed that
unforgivable behavior, not the women.)
R'VI'I - Fourth Aliya - 17 p'sukim - 23:8-24
[S>23:8 (2)] OTOH, converts from Edom and Egypt are not to be discriminated
against, but can fully integrate only from the 3rd generation on [563,564
L54,55 23:8].
[S>23:10 (6)] A military camp
must be kept spiritually and physically clean. Sanitary facilities must be
provided outside the camp and soldiers must be equipped with appropriate
tools for maintaining proper sanitation [566, 567;A192,193 23:13,14].
An offshoot of this mitzva:
entry to Har HaBayit (referring to the area where the Beit HaMikdash and its
courtyard DID NOT stand) by people with certain types of ritual impurity is
forbidden [565,L78 23:11].
Conceptually, we must realize
that G-d's presence among us is affected by our moral behavior. Thus, these
mitzvot have ramifications to Jewish society as a whole, and not merely in a
military setting.
[S>23:16 (2)] A slave who runs
from his master to us for protection, may not be returned. Nor may we abuse
a slave who seeks haven in Eretz Yisrael [568,569;L254,255 23:16,17].
[S>23:18 (2)] Prostitution is
forbidden [570,L355 23:18] and its revenues may not be used for sacred
matters [571,L100 23:19]. (Some sources consider sex between unmarried
partners part of mitzva #570.)
[S>23:20 (2)] Although interest
on personal loans may not be taken from a Jew, it is acceptable (and
correct) to lend to non-Jews with interest [572,573;L236,A198 23:20,21].
This is so because society in general accepts the reasonableness of moderate
interest on loans. Since a non-Jew can charge a Jew interest, the Torah
gives us permission to take interest from them. Usury, loan sharking, would
be recognized as a "universal" wrong- doing; the ban against any interest at
all is a special spiritual requirement of the Jew.
[S>23:22 (3)] Pledges to the
Mikdash must be fulfilled within the cycle of the three festivals [574,L155
23:22].
It is advisable to refrain from
making promises, but once made, a person must keep them [575,A94 23:24]. (Hatarat
N'darim provides an "out" for certain ill-advised promises, within limits.
Consult a Rav for specific cases.)
Chamishi - Fifth Aliya - 6 p'sukim - 23:25-24:4
[S>23:25 (1)] Workers are entitled to eat of the food they are working with
[576,A201 23:25], but may not take extra (home) without permission [577,
L268 23:25].
[S>23:26 (1)] Workers mustn't
reduce their efficiency by eating on the job [578, L267 23:26]. In other
words, their rights to eat [576] is restricted to their breaks.
We see a beautiful balance in
the area of Torah Law as it relates to boss- worker relations. On the one
hand, the worker is allowed to eat from that which he picks. On the other
hand, he cannot do this while he is actually working, as this would reduce
his efficiency, thereby short-changing his boss. On the other hand, the boss
must provide breaks during the day, when the worker is allowed to eat. On
the other hand, the worker may not take any of the fruits home with him,
without permission. Talmudic law adds to this list for both sides. Boss may
not take advantage of worker, and worker may not take advantage of their
boss.
[S>24:1 (4)] If a married couple wants to end their marriage, it must be
done with a proper "get" [579,A222 24:1]. If a divorcee has remarried, and
is subsequently widowed or divorced, she cannot remarry her first husband
[580, L356 24:4].
Shishi - Sixth Aliya -9 p'sukim - 24:5-13
[S>24:5 (2)] A man is exempt from military service during the first year of
his marriage [581,L311 24:5], during which time he is to see to it that his
wife is happy [582,A214 24:5].
One may not take vessels used
for preparing food as a security against a loan [583,L242 24:6]. We must be
sensitive to the needs of the borrower.
Here's another example of two
different mitzvot that share a parsha. This is noteworthy because Ki Teitzei
has so many parshiyot as it is, one wonders why these were not each in their
own parsha. See Parsha Points to Ponder
[S>24:7 (1)] Kidnapping and
selling the victim is a capital offense. Kidnapping was already prohibited
by Commandment #8, LO TIGNOV (i.e. stealing a person). That was the
"warning"; this is the "punishment". Both are needed.
[S>24:8 (2)] We must not remove
signs of "Tzora'at" [584,L308 24:8].
A blemish is TZORAAT iff (if
and only if) declared so by a kohen. If this happens, then using medicines
or surgery to remove the affliction is forbidden and counter-productive. A
person's spiritual and religious growth is triggered by the NEGA. It needs
not surgery or medication, but rather introspection and repentance.
Always remember what happened
to Miriam. [Although Rambam and Chinuch do not count this "remember" among
the 613, other mitzva-counters do.] What happened to Miriam is that she was
punished for speaking ill of her brother Moshe and she was afflicted with
Tzoraat; hence, the connection between these two p’sukim that share a parsha.
[S>24:10 (4)] We must not be
overly forceful in the taking of a security from a poor person who has
borrowed from us [585,L239 24:10]. We must not withhold that which has
already been taken from him; if he needs it, we must return it to him
[586,587; L240, A199 24:12,13]. Another positive-prohibition pair of mitzvot.
Sh'vi'i - Seventh Aliya - 28 p'sukim - 24:14-25:19
[S>24:14 (2)] We may not take unfair advantage of our less-fortunate
workers. A day-laborer must be paid on time [588,A200 24:15]. The
prohibition of delaying his wages is counted elsewhere. (Another 2-sided
mitzva.)
[S>24:16 (1)] Close relatives
may not testify against (or for) one another in criminal cases [589,L287
24:16]. There is also the implication here that a person will not be
punished for deeds of his parents or children. This is an example (one of
many) of a pasuk teaching us two or more quite different things. In this
case, one is a mitzva among Taryag, the other is a teaching (for lack of a
better word).
[S>24:17 (2)] One must not
pervert justice even on behalf of an orphan [590,L280 24:17]. Securities for
a loan must not be taken from a widow [591, L241 24:17]. Our experience in
Egypt is to be remembered as the motive for many of these "sensitizing"
mitzvot.
[S>24:19 (1)] That which is
forgotten in the fields after harvesting must be left for the poor; one
should not return for it himself [592,593;A122,L214 24:19].
[S>24:20 (3)] The previous
parsha set down the rules of SHICH’CHA; this parsha adds rules for proper
kind behavior when picking olives and grapes. Again we are reminded of our
Egyptian experience. Even though Egypt was unspeakably cruel to us, our
experience there is supposed to make us kinder and more sensitive.
[S>25:1 (4)] The punishment of
makot (whipping) is to be administered by the courts to those found guilty
of sins punishable thusly, but care must be exercised not to exceed the
required number of lashes [594,595; A224, L300 25:2,3].
Do not muzzle an animal when it
is working with food [596,L219 25:4].
[S>25:5 (6)] The widow of a man
without children is forbidden to marry anyone else [597,L357 25:5] until...
She either "marries" her brother-in-law (Yibum) [598,A216 25:5] or the
relationship is severed by chalitza [599,A217 25:9], in which case she may
marry anyone else. (Not a kohen.)
[S>25:11 (2)] If person "A" is
pursuing "B" to kill him, we must save B's life even if it means killing A
[600,A247 25:12]. We cannot show mercy to the pursuer (A) [601,L293 25:12].
If it is possible to stop "A" without killing him, we must do so - to kill
him in this case would be an act of murder.
[S>25:13 (4)] (Not only may one
not use false measures, but) mere possession of false dry or liquid measures
or weights is forbidden [602,L272 25:13]. Honest weights and measures is one
of the pillars of society; G-d despises those who cheat in business.
[P>25:17 (3)] The final portion
of the sedra is "Zachor". We are commanded to remember what Amalek did to us
on our way out of Egypt [603,A189 25:17]. The Jewish People as a whole are
commanded to destroy the remnant of Amalek from this world [604,A188 25:18].
We must never forget what Amalek did [605,L59 25:19].
Technically, these mitzvot
apply to the specific Amalek nation. The idea, however, must be extended to
the Amalek-types that have plagued us throughout Jewish history.
These final 3 p'sukim of the sedra are reread for the Maftir.
Haftara - 10 p'sukim - Yeshayahu 54:1-10
This is the 5th of the 7 haftarot of consolation. It prophesies an end to
the Exile, a reconciliation between the People of Israel and G-d. G-d is
likened to the husband of His estranged wife, Israel. The couple will
reconcile, so to speak. G-d says that the Exile is to Israel as the Flood
was to No'ach. He promises no more exile. No more anger. The Exile was
temporary. His Love is everlasting.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 301 •Dina D’Malchuta Dina
Abiding by the Laws of the Land
We’re back to “Dina”. The last lesson on this topic (TT 681) concluded by
saying that the next lesson (on Dina) would have some examples of the
Doctrine of Dina D”Malchuta Dina.
We shall begin with individual subjects to which the Doctrine applies
Real Property
There is unanimity that Dina D’Malchuta Dina applies to land within the
country. Thus a government may permit or prohibit people crossing over its
territory; or that all those entering the country pay a tax; or that one may
not farm until he pays a land tax, or that the government may confiscate the
land, or that the government officials may enter upon the land of
individuals in furtherance of government functions, or almost any things
dealing with land. However, as explained by Rabbeinu Yona Gerondi (Spain;
1200-1263) this applies only to the government’s control of the land but not
as to the ways the land is acquired or sold which is still controlled by
halacha, with exceptions, depending upon the custom of the community as to
how land is conveyed.
On Kristalknacht November 9/10,
1938, a pogrom was launched by the Nazis against the Jews of Germany.
Without provocation or warning, the Germans sent hordes of soldiers and
civilians into the streets of every city or community where Jews were
living. They had orders to murder, plunder, destroy and maim anything
Jewish. Approximately 100 Jews were murdered and 30,000 adult Jews were
arrested and sent to three major concentration camps - Dachau, Buchenwald,
and Sachsnhausen, where up to 1000 died. About 1395 synagogues were
destroyed, thousands of Jewish homes were attacked, and 7500 shops were
ransacked and destroyed. During Kristalknacht, a Vienna synagogue was
destroyed by the Nazis. Nowadays, the neighborhood where the synagogue stood
is no longer Jewish. The land where the synagogue stood cannot be sold under
Austrian law, but can be rented for a parking lot. May the synagogue so
lease it? R. Ovadya Yosef answered that since it cannot be sold under
Austrian law, it was binding on the community under Dina D’Malchuta Dina.
Furthermore the synagogue lost its holiness when it was destroyed by
heathens. R. Yosef advised the Jewish community to get the rent payment in
advance. (See Yabi’a Omer, volume 8, Orach Chayim response 16.)
Reuven held a promissory note
that was due from Levi and was a lien on Levi’s real estate. When Levi
defaulted to pay the amount due under the note, Reuven fore- closed the lien
by having the civil authorities sell Levi’s real estate. Reuven purchased
the real estate at the sale. The foreclosure sale followed all of the laws
regarding such sales and there were proper announcements made in the public
square inviting one and all to purchase the real estate. Shimon, who had a
prior note against Levi according to halacha also had a prior lien. When
Levi thereafter failed to repay his loan to Shimon, Shimon brought a lawsuit
in Beth Din to have Reuven transfer the Levi real estate to Shimon, who had
the prior note. R. Asher, held that since Reuven had complied with all local
laws regarding foreclosure sale including giving public announcements to all
those who had any interest in Levi’s real estate to come forward and since
Shimon failed to come forward, he is precluded from now asserting his
priority of lien. This was a case where the local laws of foreclosure were
part of Dina D’Malchuta Dina. (See R. Asher b. Yehiel, Germany Spain,
1250-1327, Rosh 18:16) The holding of R. Asher is quoted by his son R.
Yaakov Tur, Germany, Spain 1270-1340, Tur Hoshen haMishpat 104 (3).
A well known rabbi owned and
dwelt in a two-family dwelling in New York City that was governed under the
Rent Control Laws of New York. The other apartment was leased to a tenant.
The rabbi wished to evict the tenant so that the rabbi’s son could move in
there, a situation governed by the rent control laws of the state of New
York. Were the parties halachically bound by the rent-control laws? R.
Feinstein was asked to decide this question. He advised both the rabbi and
the tenant that Dina D’Malchuta Dina was applicable and they must abide by
these laws, especially since the lease for the apartment was signed after
the rent-control laws were already in effect, although the law stated that
it also applied to prior leases. (R. Moshe Feinstein, Russia, United States;
1895-1986; Igress Moshe, Hoshen haMishpat 1:72).
The question of observing Sh’mita (Sabbatical Year) is a real question for
observant Jews in the State of Israel. The laws can be followed by letting
the fields lie fallow of the entire year; it can be observed by the average
farmer selling his land to a non-Jew, a procedure that is arranged by the
Chief Rabbinate. The question arises by those farmers who wish to rely on
this procedure: How can they sell land in the State of Israel to a Gentile,
a transaction forbidden by the Torah. (See Vayikra 25:10) This question
arose early in the history of the Jews who were returning to live in what
was then Palestine under Turkish control before the establishment of the
State of Israel. Could they sell the land to the Gentiles? Rabbi Avraham
Kook, the first chief rabbi of Palestine, was asked in 1909 to rule on the
question and he held that the land could be sold since under Dina D’Malchuta
Dina the land did not belong technically to the Jews who were working the
land, but to the foreign powers.
The governmental authorities,
in order to widen a street, expropriated land belonging to commercial owners
along the street. When the street widening was completed, it was found that
not all of the expropriated land was used and the government put such unused
parcels up for sale. The question presented is: Did the original owners have
any claim to the land. It was held by R. Berlin that since the land was
expropriated under Dina D’Malchuta Dina, the original owners had no claim to
the land. (R. Nafali Zvi Berlin; Russia, Poland; 1817-1893; Meshiv Davar
3:11).
IYH in the next lesson there
will be other applications of Dina D’Malchuta Dina.
The subject matter of this
lesson is more fully discussed in volume IX chapter 369 of A Restatement of
Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via
email: orders@gefenpublishing.com and via website: www.israelbooks.com and
at local Judaica bookstores. Questions to quint@inter.net.il
Meaning in Mitzvot
Each week we discuss one familiar halakhic practice and try to show its
beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot
on Kitzur Shulchan Arukh by Rabbi Asher Meir
Confusing the Accuser (part two)
Last week we pointed out that
Chazal and the Rishonim explain quite a number of shofar customs based on
the principle of "confusing the Satan", the accuser. One approach we
presented was to explain that by blowing the shofar earlier (already in
Elul), more times (standing and sitting) and in more ways (various kinds of
calls), we "confuse ourselves"; we create a sense of urgency to repentance
already weeks before the Days of Awe, and amaze ourselves with our ability
to cleave to the commandments.
This week we will focus on one
specific mention of this principle. As we wrote two weeks ago, the Midrash
explains that Chazal instituted blowing the shofar in Elul as a
commemoration of the shofar which announced to the children of Israel that
Moshe ascended Mount Sinai on the first of Elul in the first year in the
desert, as he went up to obtain the second set of tablets. The first tablets
were broken after Moshe saw the people bowing down to the golden calf. (Pirkei
deRebbe Eliezer 46.) The Tur adds that this is "to confuse the Satan". (OC
581; some commentators seem to indicate that the Tur is actually citing a
variant of the Midrash.)
This expression is interesting
because it exactly parallels an expression that explains why this shofar was
necessary. When Moshe descended from the mountain with the first tablets,
some of the people were convinced that he had disappeared never to return.
Two weeks ago we explained that the shofar blast at the second ascent was
meant to reassure the people that Moshe did not disappear; he merely
ascended to receive the Torah again. But how did the people make such a
grave mistake the first time? The Gemara, cited by Rashi, relates that
"Satan came and confused the world" (Rashi Shemot 32:1) First he created fog
and con- fusion; afterward she convinced them that Moshe was dead.
So the sin of the calf after
the first ascent to Sinai came about because Satan confused the people; the
shofar sounded at the second ascent was meant above all to prevent a
recurrence of idol worship by preventing Satan from confusing us. But the
Tur adds that it went beyond this and actually confused Satan!
We can explain this parallelism
as follows: Satan confused the world and convinced the people that Moshe was
dead. But seemingly this impression is not enough to induce them to bow down
to idols! Satan, the tempter, was aware of the low spiritual level of the
people, who had only recently escaped from the gates of impurity they had
been sunken in in Egypt. He knew that to a great extent their worship of
Hashem was dependent on Moshe's leadership and example. As soon as they
thought Moshe was dead, they would both need a substitute in the form of an
idol, and they would dare make one thinking they had nothing to fear from
Moshe's rebuke.
The shofar blown at the second
ascent seemed to be reconciled to this level. According to many
commentaries, the reason for the shofar blast was to inform the people that
Moshe didn't disappear, that he was coming back; in this way they would be
neither motivated nor emboldened to worship idols. Thus far, we have only
prevented Satan from confusing us. But the Tur then adds an additional
reason for the shofar: to awaken the people to repentance. The shofar not
only helped the people maintain good behavior in their previous low
spiritual level; it actually went beyond this and inspired the Children of
Israel to a spiritual ascent, to a higher level of faith in God. This
confused and deterred Satan the accuser; presumably he thought he could
accuse the people not only with worshipping the calf the first time, but
also with being willing to do so the second time, were it not for the shofar.
But in fact as the Days of Awe approached the first year of the exodus from
Egypt, the people had repented and purified their faith aided by the
stirring call of the shofar.
Thus, the shofar which was
meant only to notify us that we had to still be in awe of Moshe, and not be
confused by the machinations of Satan, ultimately in- spired us to deepen
our awe of Hashem and thus enabled us to confuse and deter his accusations.
MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] A Touch of Wisdom, A Touch of Wit
[5] G'matriya Match
[6] Parsha Points to Ponder
[7] Torah from Nature
[8] Portion from the Portion
[9] Torah & Nature
[10] From the desk of the director
[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in
areas of kashrut, Jewish law and values. Some of them are answered by Eretz
Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav
Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l,
to prepare rabbanim and dayanim to serve the National Religious community in
Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim
Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from
Eretz Hemdah...
Q: We have developed a
diagnostic tool that works as follows. After a full fast of several hours,
one drinks a tasteless powder dissolved in a cup of water. A few minutes
later, he breathes into a special machine that detects if various organs are
working healthily. Does one make a beracha before and/or after drinking the
water? Can he drink a little regular water first to remove the doubt
regarding the b’racha?
A: The gemara (B’rachot 35a)
says that we must make a b’racha before eating, because one may not benefit
from the world before thanking Hashem. However, Chazal, who instituted the
specific rules and texts of b’rachot, did so regarding specific types of
benefit. For the type of benefits that one receives from food, there are
b’rachot. For medicinal benefits, no b’rachot were instituted (B’rachot
36a).
The main benefit of food
responsible for its b’rachot is its taste (the poskim call it HANA’AT
HACHEICH, benefit of the palate). Because of the b’racha-related importance
of taste, if one eats a food for medicinal reasons but also has taste
enjoyment from it, he recites the food’s regular b’racha (ibid.). Water is
an exception to the rule in this regard, because it is assumed to lack a
positive taste. So why do we ever make a b’racha on water?
The mishna (ibid. 44a) says
that one recites a b’racha on water when he drinks it to quench his thirst.
The gemara (ibid. 44b) says that this is as opposed to a case where one
drinks to rinse down something that is caught in his throat. The gemara does
not say what happens if one drinks water not because of thirst and not to
get something out of his throat but for another reason. However, the
poskim’s consensus is that only if the water acts to quench thirst does one
make a b’racha (Bi’ur Halacha on Orach Chayim 204:7) Therefore, if one
drinks water to swallow a pill, he does not make a b’racha before or after
drinking (Pitchei Halacha, B’rachot p. 135). (We cannot get into all the
cases where poskim discuss whether the need to drink water fits into the
category of thirst or not.)
Generally, quenching thirst
regarding water is parallel to providing taste for food. Therefore, it is
logical that if one drinks water for medicinal purposes but also is thirsty,
then he does make a b’racha, as the Mishna Berura (204:41) confirms.
However, the difference between water and a tasty food or drink is as
follows. When a tasty food is taken for medicinal purposes, our standard
assumption is that he will have taste benefit as well. However, the standard
assumption is that if one is not aware of being thirsty, the medicinal
drinking of water will not provide the type of thirst-benefit that warrants
a b’racha (see Mishna Berura ibid.:40).
In your case, the water with
powder is drunk for medicinal purposes (it makes no difference whether it is
therapeutic or diagnostic). However, since the people being tested fast for
several hours before drinking, one can assume that they are thirsty as well.
Thus, unless one notes that he is not thirsty, he should make a b’racha
before and after drinking the water. If one is not sure about the matter, he
cannot solve the problem by your suggestion of drinking water before. This
is because water drunk in order to solve a halachic problem is not water for
thirst and does not get a b’racha (Bi’r Halacha, ibid.). This is, in
general, important to remember. Often, a person does not know what b’racha
to make on a food and wants to solve the problem by making Shehakol on water
and covering the food in question. Based on what we have seen, if he is not
thirsty, that b’racha on the water is itself a B’RACHA L’VATALA (a valueless
b’racha, which is forbidden to make). If those being tested are allowed to
eat a small amount of something else, that would be a way of removing doubt.
After the test, one can drink as much as he wants to remove doubt about a
b’racha afterward. How- ever, in most cases, one can confidently make the
b’rachot.
Ask the Rabbi Q&A is part of
Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can
read this section or the entire Hemdat Yamim at www.ou.org or
www.eretzhemdah.org. And/or you can receive Hemdat Yamim by email weekly, by
sending an email to info@eretzhemdah.org with the message: Subscribe/English
(for the English version) or Subscribe/Hebrew (for the hebrew version).
Please leave the subject blank. Ask the Vebbe Rebbe is partially funded by
the Jewish Agency for Israel
[2] Candle by Day
Repeated for Elul:
Did you ever say “Thank You” to G-d?
I don’t mean “Great is the grandeur of Your glory”,
Or “Blessed be the Keeper of this clod”,
But simply “Thank You”, with no added story;
If you haven’t, then reappraise your attitude,
For though you’ve paid Him praise,
You owe Him gratitude.
From A Candle by Day by Rabbi Shraga Silverstein
[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Parshat Ki Teitzei is a comprehensive code of social justice. As the people
of Israel prepare to enter Eretz Yisrael, God reminds them of the key
elements of a moral and just society. They did not have the privilege of
living in such a society in the past and therefore our parsha spells out the
minutiae of such a society.
The term ZACHOR ("remember")
appears prominently in our parsha. It first appears in the context of the
plague of tzara'at, "Remember (zachor) what HaShem your God did to Miryam…"
(24:9) and then again in two verses (24:18 and 24:22) "But you shall
remember (v’zacharta) that you were a slave in Egypt", and finally in the
most famous verse in our parsha, "Remember (zakhor) what Amalek did to you…"
(25:17).
As for remembering Miriam,
Chazal see this as a reminder to avoid slanderous speech. It is the
virulence of LASHON HARA that undermines a just society. All gossip erodes
the spiritual betterment of society. We need to remember that when someone
defames another, the entire nation suffers for it. (In Miriam's case the
entire nation lost seven travel days waiting for her to recover and purify
herself .)
As for remembering our slave
status in Egypt, it is the memory that we were once downtrodden slaves that
will motivate us to empathize with the poor and oppressed. As long as we
remember what it was like to be victimized, we are less likely to take
advantage of others.
Finally, in Parshat "Zachor",
Amalek symbolizes for us the antithesis of a just and caring society. They
didn't attack us head on; instead, they attacked the tired, the weak, those
who had fallen behind. In the command to wipe out the "memory" of Amalek, we
are told to wipe out any memory of an unjust society - so that we may build
a world based on the Torah values of protecting the weak, and being fair and
kind to all.
Mrs. Shonny Solow is the dean of Machon Gold
[4] A Touch of Wisdom, A Touch of Wit
R' Levi Yitzhak of Berdichev would often stop, when a prayer moved him, and
begin a debate, as it were, with Hashem.
Once, during musaf of Rosh
HaShana, at the words "May Your throne be established in mercy, and may You
sit on it in truth", he said:
"Lord of the Universe! You want
Your throne to be established in mercy and You wish to sit on it in truth,
so that You will preside in a way appropriate to the King of Kings, so that
You will make decrees and they will be obeyed.
"I suggest that You deal with
Your children in mercy and loving kindness, and may Your decrees for us in
the coming year be good ones, with salvation and consolation. If, however,
You treat us with strict justice and decree evil decrees against us, Heaven
forbid, Your throne will not be established before You and You will not sit
in truth. The righteous men of the generation will not permit You to sit on
Your throne. You will decree, and they will annul Your decree. I therefore
beg of You, O great Hashem, "May Your throne be established in MERCY, and
may you sit on it in TRUTH."
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of
Wisdom,
Words of Wit; A Touch of Wisdom, A Touch of Wit; and" Wisdom and Wit" —
available at your local Jewish bookstore (or should be).
Excerpted with the permission of the copyright holder
[5] G'matriya Match
KAVEI EL HASHEM CHAZAK V'YAAMETZ LIBECHA V'KAVEI EL HASHEM:
This final pasuk of Ps. 27, which we say 100 times, twice a day from Rosh
Chodesh Elul thru Hoshana Rabba, tell us to Hope to G-d (place our hope in
HaShem), be strong and He will give our hearts courage, hope to G-d. If we
follow this advice, we can attain an inner joy - SASSON, whose g’matriya
(656) equals that of the above pasuk.
[6] Parsha Points to Ponder -KI TEITZEI
1) The Torah relates that the woman captive must cry for a month before
marrying her captor (see 21:13). The Zohar teaches that her month of crying
relates to to the month of Elul. What is the connection?
2) Why does the Torah specify a SIMLA - a shirt - as a lost object which
must be returned? (see 22:3)
3) The Torah teaches that a husband must remain with his wife during the
first year of marriage and that one may not use food related items as
collateral. These two commands are within a single parsha (portion) in the
sedra (see 24:5-6). What is the connection between these very different
laws?
THESE ARE THE ANSWERS
Ponder the questions first, then read here
1) Commentaries explain that
this woman must spend a month crying over her idolatrous life before she can
begin her new life married to this Jew. Otherwise, her previous life will
always be a part of her and will stunt her spiritual growth. So, too, before
we try to begin a new spiritually on Rosh HaShana, we must spend a month
crying over our past actions and lifestyle thereby enabling us to succeed
with our fresh start.
2) The Seforno answers that the
Torah is coming to counter a person thinking that since people don't usually
lose their shirts, this found shirt must have been discarded intentionally
and is not bound by the rules of lost objects.
3) I would like to humbly
suggest that the connection lies in the last words of this section - KI
NEFESH HU CHOVEIL. A person cannot use these items for collateral since it
prevents souls from having what they need to survive. Similarly, if a
husband would not be with his wife during the first year of marriage, it is
damaging a soul - the husband/wife unit which needs to merge into one soul
and one being.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman of Beit Shemesh ppp@israelcenter.co.il
[7] MicroUlpan
Know your bodies of water: Ocean is YAM OK'KI'YANU (a more Hebrew Hebrew
word) is also used for ocean, as well as sea. Lake (a large one) is YAMA,
although YAM is also used for lakes, such as the Kinneret, Dead Sea, Black
Sea (which are all lakes). A smaller lake (or a pond) is an AGAM. A puddle
is a ,SHLULIT. <more to come>
[8] Portion for the Portion by Rakel Berenbaum
We must do all mitzvot because they are G-d’s command, G’zerot HaMakom, but
if one is looking for the reasons of mitzvot, the TA’AM (taste [PI]) of the
mitzva, then Shilu’ach HaKen, sending away the mother bird - is singled out
as one whose theme is mercy - whether the mercy of the mother bird for her
young, our mercy toward the mother bird, or G-d’s mercy towards the mother
bird or man.
Did you ever wonder why this
mitzva is only for birds and not other animals? Oznaim LaTorah says this is
due to the unique character of birds. They lay eggs (mentioned twice in the
verse), that don't look anything like themselves. They must sit for weeks
without much food or drink on these eggs that don't even seem to be alive.
It seems that G-d has put an extra ounce of mercy in the mother bird so she
will go through this sacrifice for her young. Because of this, her sorrow is
greater than other animals would feel, if she were to see us take away these
eggs.
Ramban says this is one of the
mitzvot given to increase our Jewish trait of mercy. There are so many
people in need of receiving care and kindness and yet merciful people don't
always have the force to accomplish the good deeds that they feel are
necessary. The Ktav Sofer says, therefore, G-d here gives these people an
added blessing of ARICHUT YAMIM, long life, where they will YITAV LACH, be
able to do good for others.
At a time when our nation is in
need of G-d’s mercy, we should study this mitzva more in depth. The uprooted
mother bird who is expelled from her nest, wanders full of sorrow, crying
around the world awakening mercy for herself and all others in a similar
predicament. May this in turn awaken G-d’s mercy on His abandoned people and
Beit HaMikdash and other holy sites.
Please send FEEDback on the
Dvar Torah and recipes and send in your own recipes related to this or other
parshiot. berenbau@actcom.net.il
Dafina Middle Eastern Stew(a.k.a. Chulent) - 6 to 8 servings
1¼-2 cups dried chickpeas soaked overnight
3 Tbsp. oil
2 medium yellow onions, chopped (about 1 cup)
4 whole cloves garlic
1 pound beef or veal marrow bones (½ kilo)
3 pounds beef brisket, short ribs, or chuck roast, cut into four pieces or
1½ chickens
12-16 medium potatoes or ½ cup bulgar wheat
5-6 pitted dates or 3 Tbsp. honey
1 Tbsp. paprika
1 tsp. cumin
½ tsp. cinnamon
¼ tsp. turmeric or saffron threads, crumbled
2 tsp. salt (approx.)
ground black pepper to taste
1 recipe kouclas (dumplings see below)
6-8 large eggs, in shell
Sauté onions about 5-10 min. until soft & translucent
Add the next 11 ingredients, without mixing, Place the kouclas in the center
of the dafina & arrange the eggs around it. Add enough water to cover, Bring
to boil, cover, reduce heat & simmer 1 hour, occasionally skimming foam,
Tightly cover the pot & put on blech, in crockpot, or in 225°F (110°C) oven
overnight
Dafina is traditionally separated into different dishes before serving: a)
chickpeas & liquid b) eggs, c) potatoes d) meat e) dumpling
Kouclas bi Khobz (Bread dumpling)
1 cup bread crumbs
1 large yellow onion, chopped (¾ cup)
3 large eggs
¼ cup fresh parsley
2 Tbsp. flour
salt to taste
Combine all ingredients. Wrap loosely in a piece of cheese cloth or aluminum
foil, and put it in the dafina.
[9] Peacock and other birds in the same category (as will be explained now.
Keep reading)
This week’s sedra contains the mitzvot (there is a positive command and a
prohibition, each counted among the 613) of SHILU’ACH HAKEN which applies
only to kosher birds.
What birds are kosher? If you
are asking for eating purposes, then the answer is, those fowl that we have
a Tradition for their kashrut. These include chicken, duck, (European)
goose, pigeon & dove, quail, sparrow, (list is not necessarily exhaustive).
Turkey is accepted as kosher in almost all Jewish communities, even though
we don’t know where its Masoret (Tradition) came from.
What about birds that are
probably kosher, but for which we have no Masoret? We cannot eat them, BUT
the mitzva of Shilu’ach HaKen does apply. As well as its prohibition.
There are many birds that are
probably kosher (since only 21 types of birds - which include many species -
are named in the Torah as non- kosher). Among them are Peafowl (that’s the
inclusive term for the impressive, showy male, the peacock, and the plain
looking peahen), Swan, and Canadian Goose...
Let’s say a person wants peacock eggs for a science exhibit. The rules of
Shilu’ach HaKen apply. Even though we cannot eat peacock.
If a person wants an ostrich
egg, the rules do not apply. Just watch out for the mother bird - her kick
can be deadly.
Much, much material is absent
from this column. To be cont. some day...
[10] Divrei Menachem
Parshat Ki Teitzei alludes in its opening lines to an individual going to
war against his enemies who becomes enchanted by a beautiful captive woman.
The rabbis naturally compare the enemies to the Satan whose wily ways
ensnare us, and the desire for the slave to the temptations that confront us
in our daily lives.
During the recital of psalm 27
that we say during the month of Elul, David HaMelech also refers to his
conflict with the enemy, "evil-doers who come upon me to eat of my flesh"
(Ps. 27:2). Kind David, however, offers us guidance as to how to overcome
adversaries, both human and spiritual.
In the first place, the psalmist places his trust in Hashem in the face of
all hardship. His desire is to be eternally in G-d's presence, such that he
will be equipped to serve G-d with sacrifice, the sound of trumpets and with
song. But faith is not enough. In the latter part of the psalm, the King
prays that G-d be cognizant of the false witnesses that rise up against him,
that G-d not forsake him.
It is easy to give up. David
HaMelech reminds us, however, that we should, "Wait for HaShem - Be strong
and of good courage - and wait for HaShem." Explains Rashi on the repetition
of the phrase that if your prayer is not accepted, pray again with
anticipation. For, ultimately, in King David's words, "HaShem is my light
and my salvation" (ibid 27:1).
Shabbat Shalom, Menachem Persoff
Towards Better Davening and Torah Reading
Here’s an example from this week’s sedra of two almost identical words - one
has a MAPIK in the HEI and the other doesn’t - that have different meanings.
Which means that a BK has to be extra careful to aspirate the MAPIK HEI and
keep the “empty HEI” silent.
BA-SHIVYA, in captivity, Dvarim 21:11. No MAPIK in the HEI. SIMLAT SHIVYAHHH,
the dress of her captivity.
Same thing again with the word INA, violated. 22:24 the HEI has no MAPIK. In
22:29 it has one, the word is INAHHH, and it means INA OTAHH, violated her.
On a different note... Concerning the passage from B’reishit 2:1-3 which we
say in the silent Amida of Friday night Maariv, then say it again with the
TZIBUR right after the Amida, then say it again as the intro to Friday night
Kiddush, the first word is vai-chu-LU. Two things to watch for with this
word. The accent is MILRA, on the last syllable. and the first syllable gets
the YUD with its SH’VA NACH. vai. Not va-y’. So too, vai-CHAL. Not va-y’CHAL.
And vai- VA-rech. Same thing with the YUD. But the word is MIL’EIL, accent
on the next-to-the-last syllable. This MIL’EIL has something to do with the
SEGOL under the DALET. Later in the same pasuk is a similar verb-form,
vai-ka-DEISH. With a TZEIREI under the DALET, the accent stays MILRA. But
all the VAV- YUD words are vai, not va-y’, as many of us say.
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.
Herod Refurbishes the
Mikdash (2)
Once Herod cajoled, persuaded, browbeat and bullied his subjects and the
Mikdash authorities into agreeing to his grandiose proposal of refurbishing
the Mikdash, the work could begin. Herod promised the people "that he would
not pull down their temple until all things were gotten ready for building
up entirely again. And as he promised this beforehand, so he did not break
his word with them, but got ready a thousand wagons, that were to bring
stones for the building, and chose out ten thousand of the most skillful
workmen, and bought a thousand sacerdotal garments for as many of the
priests, and had some of them (the Kohanim) taught the art of stone cutters,
and others of carpenters, and then began to build: but not until everything
was well prepared for the work" (Antiquities b.15:11;2). But what exactly
was Herod's role? The historian Peter Richardson (Herod, King of the Jews
and Friend of the Romans, p.185,195) comments, "The rebuilding's
organization and careful preparations, the quality and the enormous quantity
of materials used, the vast scale and drama of the Temple, its innovations,
its integration into the existing cityscape, the demand to continue regular
worship - all are truly staggering." Richardson continues, "All of Herod's
structures were up-to-date in both materials and methods of construction.
Some of the design elements were ahead of their time; some of the
innovations had no earlier Roman antecedents… The organization needed to
gather the materials, obtain the technical experts, and coordinate the work
was prodigious. And early on, Herod imported other innovations for wall,
floor and roof construction… His designs were innovative also. The building
of the Temple in Jerusalem best exemplifies this - not only its vast size,
but such elements as the retaining walls, the brilliantly varied entrances
and exits (including a bridge to the western hill, two pedestrian overpasses
at the southern corners, a dramatic pair of tunnels and stairs to dramatize
the holy place itself…) …and so on… There remains an unanswerable question:
Who was responsible for this remarkable body of work? We do not know if it
was Herod or someone acting under him - and if the latter, was it one person
or a whole stable of architects? Several factors point to Herod's important
role: the combination of influences that reflected Herod's own background,
the wide-ranging innovations, and the absence of references to architects
when there must have been popular comment on the structures. At the least
Herod must have been a remarkable patron…."
Having received the go-ahead
(in one way or another), Herod and his architectural staff spent the next
eight years preparing reams of technical drawings, gathering the requisite
materials, and putting thousands of quarry men and stone cutters to work to
ready the incredibly huge numbers of precisely carved stones necessary for
execution of such an ambitious project. Armies of workers attacked the
quarry site, clearing away the soil and other debris above the embedded
limestone. Working in teams of five or six, skilled quarriers cut "slits" 10
cm. wide using especially designed picks to hew out thin channels into the
newly exposed limestone. After completing the side, they also cut additional
channels underneath the stone. By placing iron wedges in the newly carved
channels and then driving them in deeply with mauls - extremely heavy
sledgehammers - they were able to "blast" the stone from the rock formation.
Where the limestone was in thinner layers, the quarriers were able to drill
holes into the rock and insert wooden pegs and then added water. The water
caused the wooden pegs to slowly expand and the resultant force cracked the
stone along a rough line. Then the quarriers loosened the thin layers of
limestone and dressed them. The thicker layers were used for building
blocks; the thinner sheets were used for paving stones. As years passed,
Herod's stone cutters prepared tens of thousands of carved building blocks
for the rebuilt Mikdash compound and the associated adjacent buildings on
Har HaBayit. Usually the large blocks for major construction projects were
dressed at the buildingsite, however Melachim Alef notes that the stones
destined for the Temple of Solomon were dressed at the quarry instead.
The Torah banned the use of
iron tools in the Mizbei'ach's construction. (Sh’mot 20:22, D’varim 27:5)
The Gemara has a detailed description as to how the Mizbei'ach was
constructed (Z’vachim 45a). Iron was not even permitted to come in contact
with the altar stones. "For iron was created to shorten man's days, while
the altar was created to prolong man's days. What shortens man's life may
not be rightly lifted up against what lengthens life." For this same reason,
even an iron trowel was not used for plastering (Midot 3:4). (This total ban
could lead to complications in day to day "Mikdash logistics". The Mishna in
Tamid 2:5 notes that every morning the Kohanim had to clear away unburned
sacrificial meat from the top of the Mizbei'ach, move it aside and then and
add additional wood for the fire. "Then they put back on the fire the limbs
of the sacrificial animals and fat that had not been consumed since the
evening. Tif'eret Yisrael 46 poses a fascinating question. "They (the
Kohanim used shovels and hooks. If you tell me that they were made of
copper, in any case, they still used iron knives. How was it possible that
these knives never touched the stones of the Mizbei'ach?" His only answer
was that the Kohanim had to be very careful indeed!) Melachim Alef gives an
account of the building of Bayit Rishon. "For the house when it was in
building, was made of stone made ready at the quarry; and there was neither
hammer nor axe nor any tool of iron heard in the house while it was being
built." (Melachim Alef 6:7) Professor Hanoch Albeck in his Introduction to
the Mishna (Bialik Institute and Devir Co. Tel Aviv 1967 p.5) points out
that the stones for Temple of Solomon were possibly hewn at the quarry but
certainly not at the actual building site because of the sound of iron tools
was not heard. "They chiseled the stones outside" and then transported them
to the building site. Professor Albeck continues, "The prohibition of the
Torah forbidding the building of the altar with (iron-) hewn stones was
expanded to include the entire Temple but only partially. It was forbidden
for the iron to come into contact with the stones in the Temple area - (at
the building site) - but not outside" And of course it was forbidden for
iron tools to come into contact with stones destined for the altar at any
time. It is likely that Herod, as much as it was practical emulated King
Solomon in having as much work done at the quarry if only to reduce the
noise and clutter around the Mikdash. The Kohanim warned Herod, and he
understood perfectly, that the daily Avoda was not be disturbed.
(Incidentally one can only wonder at the skill of King Solomon's - and
Herod's - engineers and masons who shaped the stones and were able to
implement the specifications of the architectural drawings and plans with
such exactitude at the quarry. "All" that remained was to fit the various
elements- stone, wood, etc. - together at the building site like a gigantic
puzzle without recourse to iron tools.)
Herod's preparations continued.
<MTC>
Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s
Perspective; A Guided Tour through the Temple and the Divine Service
Parsha Pix
Soldier in a tank, represents the many times "army" issues are mentioned in
the sedra - The Beautiful Captive, the cleanliness of an army camp,
exemption from service for a groom for the first year of marriage...
Warning lights are to prevent someone getting injured from a hazard in one's
property. This is the flip side of the mitzva of MAAKEH.
Boot is for CHALITZA and the whole subject of YIBUM.
Nest with eggs is the scene immediately after someone has fulfilled the
mitzva to send away the mother bird.
Couple under the CHUPA stands for several topics related to marriage.
Hands holding the wallet, taking out money is for the different monetary
mitzvot in the sedra - not to borrow with interest. To pay a laborer on
time. To fulfill one's pledges...
Cluster of grapes on top of a stalk of wheat to represent K'LAI KEREM.
Toilet is for requirement of having sanitary facilities outside an army
base.
The string around the finger is for the various mitzvot to remember - what
happened to Miriam, being in Mitzrayim, Amalek.
The grave-marker is for the mitzva to bury our dead, and reasonable quickly.
The donkey is for the many references to either donkey or other animal. The
donkey gets lost, he is overburdened, he cannot pull a plow together with an
ox...
The barbells with different weights on each end represents false weights and
measures. Forbidden to use to defraud someone, and even forbidden to
possess.
The aardvark and giraffe are tied together. That is a Torah violation.
There is a time clock representing paying the worker on time, and also the
mitzvot related to workers' rights and employers' rights, as well.
There's a Purim grogger in the lower right corner. Stands for ZACHOR and
especially wiping out Amalek. This is the origin of making noise when
Haman's name is read.
KEY = KI, the word that starts the sedra off and appears 48 times in the
sedra. That's a lot.
The apple tree can be for the rules of SHICH'CHA or the location of a nest,
or for the rules to allow apple pickers to eat during their breaks.
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 (SHO-F’TIM) TTriddles:
[1] 27 79-47 (8 with 29), 39 47-79, (1 with 29)
[2] Confused knowledge is surrounded by falsehood
[3] oaths one witness
[4] Besides righteous people, whose words?
[5] plus 2 elements from the ParshaPix, one of which is a double
And the envelope, please...
[1] Variation on a theme. 79 is the atomic number of GOLD. 47 is the atomic
number of SILVER. And 29 is the atomic number of COPPER. This TTriddle was
motivated by what seemed like an unusual mention in the sedra of silver and
gold, rather than gold and silver. Turns out that only when copper is also
mentioned, do we find the metals in descending order of value (and atomic
number), namely, ZAHAV VACHESEF UN-CHOSHET. The full stats for gold and
silver are: 27 times it is gold and then silver, 8 of which are followed by
copper. But there are 39 silver then gold, including one unusual silver,
gold, and copper. (Included in the above are the prefix letters BET, HEI,
LAMED.)
[2] In D’varim 19:18, the Torah is dealing with EIDIM ZOM’MIM, a specific
type of false witness. The words (v’hinei eid) SHEKER HA-EID SHEKER (ana
v’achiv) appear. the word HA-EID, the witness, is an anagram (confused) for
DEI’A, knowledge. Hence, Confused knowledge is surrounded by falsehood,
which sounds like a maxim of some sort, which makes it a fun TTriddle.
[3] This one is a play on the different meanings of the phrase LO YAKUM. It
appears three times in the Chumash - twice in reference to vows that were
annuls, and therefore shall not arise into existence. In Sho-f’tim, it is
used in reference to a single witness, who shall not stand against someone,
since at least two witnesses are necessary.
[4] Many TTriddles are born of a search in Tanach for other occurrences of
an unusual word in the sedra. The Torah tells us that one may not take a
bribe, for bribes will blind the wise and will pervert the words of the
righteous - VISALEIF DIVREI TZADIKIM. This phrase occurs in Mishpatim and in
Sho-f’tim. The only other time the sequence of letters appears is in the
related word VAI-SALEIF (and he perverted) the words of BOGEID, traitor.
[5] The negation of the snake is for the prohibition of NICHUSH (play on
words). The snake is a KING cobra, so it also refers to the prohibition of
choosing a king from another nation (Cobra isn’t a Jewish name.) The king of
hearts is lying down since the kings heart must not be raised above his
brothers.
This week's TTriddles:
[1] grass, meat, grapes; but she?
[2] his A or B; his B or C - whose? what? what not?
[3] All boys, in Tanach, only OVEID and ?
[4] The mother bird and whose water?
[5] Samuel Irving - 1895-1979
[6] As a word, it appears only twice; as 5/7 of an acronym, it completely
pervades all scrolls
[7] Key man from a misspelled mourner
[8] NUN Ki Teitzei, CHET R'ei
[9] Mitzva fringe benefit for army exemptee
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Israel
Please note: When a tiyul is listed as BOOKED - call to be wait listed, and
you call, you will be called back if there is a cancellation or when we fix
a new date for the same tiyul.
Israel Center In-House Shabbaton - Shabbat Parshat Ki Tavo Friday-Shabbat,
September 23,24, Mincha 5:05pm • Early candle-lighting 5:20pm, Price: 220NIS
(250 non-mem), Prepare for the Yamim Nora'im in the warm atmosphere of an
Israel Center Shabbaton - great camaraderie, delicious meals, quality
shiurim, Divrei Torah, tidbits, Question & Answer session...Shiurim etc. by
Rabbi Emanuel Quint, Rabbi Eddie Abramson, Phil Chernofsky and others... New
speaker joining the Shabbaton team of Rabbi Quint, Rabbi Abramson, and Phil:
Rabbi Shmuel Goldin, Rav of Ahavath Torah, Englewood, NJ Faculty, Yeshiva
University - Welcome to Rabbi Shmuel and Barbara Goldin, who are just
beginning their Sabbatical in Israel
The Association for the Welfare of Israel's Soldiers and the Orthodox Union
Israel Center in cooperation with the IDF Rabbanut of the Central Command
present -"V'SA'MACHTA B'CHAGECHA" - Enjoy a Simchat Beit HaShoei'va at an
Army Base:
WED, October 19th - check-in at the Center 9:15am, BUS 1 - Yehuda Brigade
Army Base
WED, October 19th - check-in at the Center 1:15pm, BUS 2 - Etzion Brigade
Army Base
SUN, October 23rd - check-in at the Center 1:45pm, BUS 3 - Army base to be
announced
Music, dancing • Greetings • Light buffet in the Sukka, Distribution of gift
packages to soldiers in the field
There is no charge but you are invited to make a donation to the Vaad Lemaan
Hachayal to be collected on the buses. Book now! Bookings on a first come
first served basis. Call Naomi at the Israel Center: (02) 566-7787, ext 261,
Final day for registration is Monday October 10 until 2:00pm, An enjoyable
AND meaningful outing for all ages
Historical Pavilion at Yad Vashem with Rena Quint, Wednesday, September 21st
• Check in at 11:15am, 30NIS p.p. (including headphones) • Advanced
reservations required, (Note: Might already be booked, but take a chance and
at least be wait listed) Call the travel desk to reserve and pay (02)
566-7787 ext. 261 or 244
Hamei Yoav Spa - The last Sunday of each month, the spa will be open for
women only. Mark your calendar, reserve the dates, sign up with us now. The
spa has geyser water that has many pools that flow into each other. And a
larger pool that is a joy to bathe in. Their most unusual invigorating
showers are reason enough to come. Sunday, September 25th - leave Center
4:00pm, return approx. 10:00pm, 90NIS for members (non-members add 10NIS),
Sign up immediately with the Travel Desk, 566 7787 x 261 or 244 (minimum 20
participants)
BOOKED - The Palmach Museum, Tel Aviv • Mon. Oct. 31 with Nachman Kupietzky,
Check-in 1:15pm • Leave Center 1:45pm PROMPTLY • Return 6:00pm (approx.),
See the newest state-of-the-art museum vividly portraying the pre-state
defense army of Israel, 70NIS (80NIS non-members) • must pay in advance,
Limit: 25 people, Call Travel Desk (ext. 261 or 244) to reserve
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.
Ruth Rimonim, Tzfat, valid Sept. 1 - Oct. 2
SEPTEMBER SPECIALS, Midweek: 600NIS per couple, per night, B/B
Shabbat (min. 2 nights): 1200NIS per couple per night, F/B
Sheraton-Plaza, Jerusalem, valid Sept. 1 - Oct. 2
SHABBAT, 1519NIS per couple, F/B
King Solomon, Jerusalem, valid October 14-27
SUKKOT SPECIAL, 1160NIS per couple, per night, B/B
Weekend - Friday to Sunday - minimum of 2-night stay
Rimonim Neptune, Eilat, valid Sept. 1 - Oct. 2
SEPTEMBER MIDWEEK SPECIAL, 450NIS per couple, per night, B/B
Galei Kinneret, valid Sept. 1 - Oct. 2
SEPTEMBER MIDWEEK SPECIAL, 1200NIS per couple, per night, H/B
Sheraton, Dead Sea, Three options
Wednesday night, Sep. 21-22, 599NIS per couple, H/B
Sunday, Monday nights, Sep.25-27 - BOTH NIGHTS
699NIS per couple, per night, H/B
Wednesday night, Sep. 28 - check-in 5:00pm, 499NIS per couple, H/B
Magic Sunrise, Eilat, valid Sep. 18-22, 25-29
MIDWEEK, 698NIS per couple, per night, F/B
Golden Tulip, Eilat, valid Sep. 18-22, 25-29
MIDWEEK, 698NIS per couple, per night, F/B
Sheraton-Moriah, Tel Aviv, valid thru September
MIDWEEK SPECIAL, 699NIS per couple, per night, B/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 TT685
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), 12-19 Elul (September
16-23)
Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Elul Mini-Series: Friday, 10:00am, Sept.16,23,30 - A Serious Look into the
Book of Job (Iyov) in Light of Contemporary Injustices with R' Yaacov
Yisroel Bar-Chaiim, Educational counselor, writer, Slonimer Chossid
Friday Eve
"Early Shabbat" Ki Teitzei, Fri. Sep. 16, Mincha will be 5:12pm, Plag is
5:27pm, Kabbalat Shabbat, Maariv, Ki Tavo 5:05pm (Shabbaton) • Nitzavim
4:57pm - Last “early” of the season
Shabbat day
Shabbat Parshat Ki Teitzei - Sept. 17th, 5:00pm • Mincha 6:00pm - Rabbi
Yaakov Moshe Poupko ON Olam HaBa: Minimum Entrance Requirements - Rambam vs.
Maharal
Motza'ei Shabbat Parshat Ki Teitzei, September 17th, 9:30pm
THAT WAS THE WEEK THAT WAS: Insights into news you may not have seen, New
Israeli aid to the Palestinian Authority in Gaza, Misinformation Campaign
Against Katif/Shomron Evacuees, Real Story Behind Sharon's UN appearance,
Unrest in UN Refugee Camps: Renewal of Right of Return Campaign, Germany's
role in Palestinian Incitement. - Moderator: David Bedein Investigative
Journalist, www.IsraelBehindTheNews.com
Sun - Thu in the Ganchrow Beis Medrash (first floor)
10:00am Masechet Kiddushin with Rabbi Pesach (Paul) Greenman
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
Sunday
N'SHEI LIBRARY 10:30-12:45
9:30am( women) Mystical Insights into the Months of the Year by Golda
Warhaftig
10:30am (women) Powerful Stories & Nigunim for Yamim Nora’im with Chana
Yaffe - Tonia Frohwein’s class will resume IY”H on Oct. 2
11:30am (men & women) Parshat HaShavua with Shprintzee Herskovits
Sundays 12:30pm • Creative Life Education • Presenter: Aharon Romm, The
Master Key to Living (not just Existing)
Sunday 7:30pm (men & women) Issues in Jewish Thought as they emerge from the
Torah with the help of Ramban's Commentary - Migdal Bavel: Who said they did
anything wrong? with Rabbi Chaim Eisen
Sundays at 8:45pm - Nesivos Shalom on Pirkei Avot with R' Yaacov Yisroel
Bar-Chaiim, IY"H we will be building a coherent picture of how this classic
contemporary Chassidic sefer approaches character development
Monday
N'SHEI LIBRARY 10:00-12:30
9:15am (men & women) Excursions into the world of the IMAHOT with Mrs. Pearl
Borow
On sale: Jewish Books for Adults and Children by Simcha Publishing • Mondays
10:00-12:00
L.A.K presents... SALE of adult and children Judaica items for Rosh Hashana
and all-year round
10:30am (men & women) Rambam’s 13 Principles with Rabbi Zev Leff
Mondays, 11:35am: Jewish History Series by Dr. Henry Goldblum - 2nd cent.
BCE: Countdown to Revolution (part 2)
Fit Forever: Look & Feel your Best! Exercise for women of all ages, Mondays
11:35-12:30pm, Gentle exercises to improve flexibility, circulation,
posture, etc. Breathing and relaxation skills to use every day
Monday, September 19th, 1230pm, in the Library (free) - Torah video and
lunch: The UN Will Celebrate Sukkot When Mashiach Comes by Rabbi Ephraim
Sprecher
Please join AMIT Women for our opening meeting at the Israel Center, our new
venue. Monday, September 19th, 12:45pm • Coffee plus... 3rd floor - Rabbi
Shubert Spero will deliver a “New Year’s Message”
Women's Beit Midrash MON (and WED) 3:00-5:00pm: Acquire study skills and
knowledge crucial to your life as a Jew - join us!, Guided Chavruta study
with Pearl Borow, Fine Tuning Shabbat (with text) - Phil Chernofsky
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) & Mindy
Aber Barad (643-5276)
Monday, Sept. 19 - 8:00pm: The events of 9/11 and Hurricane Katrina - Is
there a connection - Lecture and slide by Dan Altura, Ph.D
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the OU Israel
Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday,
September 26th, 7:30-9:30pm with Judy Belsky
Mondays, 8:30pm • AM SEGULA presents:: “Curing the Jewish Heart” with Eli
Yosef, The History of the Zionist movement understood through the teachings
of the Maharal of Prague
Tuesday
The Israel Center and the Old City Free Loan Association, 14th year • over
3000 loans granted, Gemach - Free Loan Society to provide interest-free
loans for people in financial distress (living in the Jerusalem area).
Interviews at the Center on Tuesdays from 10:00-12:00 • Please bring ID -
New additional hours for the Gemach- Tue. 7:00-8:30pm
Tuesday mornings, 9:00am: Yamim Nora’im via Sefer HaChinuch with Rabbi
Aharon Adler
Tuesday mornings, 10:15am: The Parsha thru the Eyes of the Haftara with
Rabbi Sholom Gold
9:00am: Dr. Hayim Abramson: The Names of Hashem
11:00am (in Hebrew) Torah Reading for the Yomim Nora'im with Dr. Hayim
Abramson
11:00am: Rabbi Eddie Abramson on Parshat HaShavua
12:00pm (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe
with Raizel Zisk
Circles within Circles Tuesdays, 12:00-2:00pm - The Growth of the Self
within Avodat HaShem A workshop series combining study, discussion, and
writing... with Mrs. Esther Sutton
Tuesday, September 20th, 12:30pm, in the Library (free), Lunch and Video Yom
Kippur: The Happiest Day of the Year? by Rabbi Stewart Weiss
ICVC (no charge) Tuesday, Sept. 20th, 7:00pm - "Cast a Giant Shadow":
(Replay for the evening crowd.) Kirk Douglas as Mickey Marcus, the US army
officer who came to Israel in '48 to help form and lead an army for the
fledgling state. Also with John Wayne, Frank Sinatra, Yul Brynner
B'OR HA'TORAH - ISRAEL CENTER LECTURE SERIES
Celebrating the publication of volume 15 of the B'Or Ha'Torah Journal of
Science, Art & Modern Life in the Light of the Torah (all lectures in
English)
Tuesday, September 20th • 8:00pm: "In Desperate Pursuit of Motherhood:
Another Perspective on the Sotah" - Judith Bendheim Guedalia, Director of
the Neuropsychology Unit, Senior Medical Psychologist, and Member of the
Trauma Team of the Emergency Room of Shaare Zedek Medical Center, Jerusalem;
Dr. Bendheim is co-chair of Nefesh-Israel, the Israel branch of the Nefesh
International Networking Organization for Orthodox Mental Health
Professionals
Upcoming date & speaker in this series: Tue. Sep. 27, Prof. Nathan Aviezer
www.borhatorah.org • info@borhatorah.org • tel/fax (02) 642-7521
Wednesday
RESUMES after the Chagim: Wednesdays, 9:10am Current Issues in Halacha •
Rabbi Macy Gordon
Wednesdays, 10:30am: Rabbi Yosef Wolicki on Parshat HaShavua
Wednesdays, 10:30am (women only) • Chani Abramson: Songs from the Machzor -
Meaning & Melodies
Wednesdays, 11:30am (men & women): Stories of Inspiration & Chesed, Share
these stories and make a difference with Jackie Lowenstein
Wed. September 21st, 12:30pm, in the Library (free), The Rosh HaShana Torah
Readings by Rabbi Sholom Gold
3:00pm: (men & women) Women in the Talmud with Pearl Borow, Women's Beit
Midrash MON (and WED) 3:00-5:00pm, Acquire study skills and knowledge
crucial to your life as a Jew - join us! Guided Chavruta study with Pearl
Borow
7:30pm (Men & Women) Jewish Philosophy: Rambam's Guide for the Perplexed -
New Topic: Mussar in the Guide, Rambam's extraordinary conclusion to his
epic work with Rabbi Chaim Eisen
Wednesday, Sept. 21 - 8:00pm: Poetry, Stories, Photos from Gush Katif - What
did we learn? with Rachel Klein
Thursday
Dvar Torah by Menachem Persoff
12:00 (BN): Shiur while you fold. with Phil Chernofsky
JOIN US AT THE ART WORKSHOP THURSDAYS 10:00-12:00, call Rachael @ (02)
627-1577
Root & Branch Association in cooperation with the Israel Center
Thursday, September 22nd • 19:00: "Gush Katif: Loss of Life, Loss of Land
Healthy & Unhealthy Grieving", Illustrated lecture by Rabbanit Yeshara Gold,
International Director, KIDS FOR KIDS, www.kidsforkids.net
Info: rb@rb.org.il/www.rb.org.il, NIS 25 per person, members NIS 20,
students NIS 10
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Elul Mini-Series: Friday, 10:00am, Sept. 23,30 - A Serious Look into the
Book of Job (Iyov) in Light of Contemporary Injustices with R' Yaacov
Yisroel Bar-Chaiim, Educational counselor, writer, Slonimer Chossid
UPCOMING at the Israel Center
First Slichot in OHEL SHMUEL, The Wolinetz Family Shul of the Seymour J.
Abrams Orthodox Union Jerusalem World Center (the Israel Center), Motza'ei
Shabbat, Parshat Ki Tavo, September 24th
9:15pm - First Shiur: Rabbi Yaakov Moshe Poupko on Confronting Your
Character
10:15pm - Slichot Baal T’fila: David Holstein
11:30pm - Second Shiur: Rabbi Ephraim Sprecher - Rosh HaShana: Day of Awe or
Day of Joy? (is weeping ok?)
12:30am (after Chatzotz)Slichot - Chazan Binyamin Munk and his son Mordechai
Support the farmers and artisans of YESHA - come to the Center’s Yesha Fair
for honey, wine, olive oil, organic jam, eggs, “leder”, glassware & Judaica
gifts, Tuesday, September 27, 10:00am-3:00pm in the Teichman Youth Center
(cafe area) and garden
Gush Katif
YOU can help Gush Katif Evacuees!
To contribute funds (Israeli tax-deductible): Join the OU International
Campaign to assist the children evacuees from Gush Katif (Gaza) and North
Shomron. These funds will be applied to special spiritual and educational
needs of the children and youth.
Send checks to the Israel Center, P.O. Box 37015, Jerusalem 91370
The check should be made out to the Israel Center and marked “Children”
OU ISRAEL CENTER
Seymour J. Abrams - Orthodox Union - Jerusalem World Center
Yitzchak Fund, President
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Rabbi Dovid Cohen, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Simcha Rock, Vaad member
Zvi Sand, Vaad member
Harvey Wolinetz, Vaad Member
Menachem Persoff, Director, Israel Center
Phil Chernofsky, Educational Director and TT editor
Ita Rochel Russek, Production Assistant and Advertising Manager, Torah
Tidbits
22 Keren Ha'Yesod POB 37015 Jerusalem 91370
Phone: (02) 566 7787 Fax: (02) 561-7432 email: tt@ou.org
websites: www.ou.org/torah/tt and www.ou.org/israel/ic
Orthodox Union • National Conference of Synagogue Youth
This publication and many of the programs of the Israel Center and NCSY
b'Yisrael are assisted by grants from The Jewish Agency for Israel
TT is published and printed "in house" at the Israel Center
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