Shabbat Parshat
Matot - M'vorchim
TT #678 - July 29-30,
'05, 23 Tamuz 5765
This Shabbat is the 318th day (of 383); the 46th Shabbat (of 55) of
5765
We read/learn the FIRST perek of Pirkei Avot this Shabbat
ZACHARTI LACH CHESED N'U'RAYICH AHAVAT K'LULOTAYICH... (YIRMIYAHU
2:2)
HALACHIC TIMES
Ranges are THU-THU 21-28 Tamuz (July 28 - Aug 4)
Earliest Talit & T'filin - 4:56-5:02am
Sunrise - 5:52-5:57am
Sof Z'man Kri'at Sh'ma - 9:18-9:20am (8:26-8:30am)
Sof Z'man T'fila - 10:27-10:28am (9:53-9:55am)
Chatzot (halachic noon) - 12:45½-12:45¼pm
Mincha Gedola (earliest Mincha) - 1:21-1:20pm
Plag Mincha - 6:13-6:09pm
Sunset - 7:44-7:38pm (7:39-7:33pm)
*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 678 • Rabbeinu Tam (J'm) - 8:59pm
7:03pm (6:12) Jerusalem 8:18pm
7:20pm (6:15) Gush Katif 8:19pm
7:20pm (6:15) Raanana 8:20pm
7:18pm (6:13) Beit Shemesh 8:18pm
7:20pm (6:15) Netanya 8:20pm
7:19pm (6:14) Rehovot 8:19pm
7:00pm (6:14) Petach Tikva 8:20pm
7:19pm (6:14) Modi'in 8:19pm
7:18pm (6:13) Be'er Sheva 8:18pm
7:17pm (6:12) Gush Etzion 8:17pm
7:19pm (6:14) Ginot Shomron 8:19pm
7:03pm (6:12) Maale Adumim 8:17pm
7:14pm (6:13) Tzfat 8:19pm
7:18pm (6:13) K4 & Hevron 8:17pm
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...
The mazal of Av is Leo
the Lion, here represented by... whom? First 3 emails with his name
and at least one of his lines will receive a CD from Noam
Productions.
It has been suggested
not to announce the coming of the month whose entrance is met with a
diminishing of joy. That suggestion was rejected - if any month
needs a bracha, it is Menachem Av.
ROSH CHODESH MENACHEM
AV YIH-YEH B'YOM SHABBAT KODESH HABA ALEINU V'AL KOL YISRA'EL L'TOVA
The molad will be on Friday 9h 20m 10p
HAMOLAD YIH-YEH B'YOM
SHISHI BABOKER, ESRIM DAKOT V'ASARA CHALAKIM ACHAREI TEISHA
That's 10:00am Israel Summer Time
Rambam notation: Shishi, 15h 370p
Actual molad: FRI 5 AUG 6:05am IST
Lead Tidbit
The Inseparable Partners
The following can fit for many sedras of the Torah, but the opening
topic of Matot lends itself to reiterating a point that has been
made often in Torah Tidbits over the years.
The Mishna in Yoma
spends many chapters presenting the procedures for the Yom Kippur
service in the Beit HaMikdash. The opening chapter tells us that the
Kohen Gadol was taken from his private home and isolated in the Beit
HaMikdash complex for seven days before Yom Kippur. Among the many
things that occupy his time during the pre-YK week, is a seemingly
strange event that the mishna describes. Representatives from the
Sanhedrin teach and/or review the details of Avodat Yom HaKippurim
with the Kohen Gadol, who will be doing most of the day's service on
his own.
The representatives of
Sanhedrin administer an oath to the Kohen Gadol that he will
faithfully carry out all the myriad of details of the Yom Kippur
service as they have taught him. When they part company, says the
mishna, they cry and the Kohen Gadol cries. Why do they cry? And why
did they have to make the Kohein Gadol swear?
During the time of the
second Beit HaMikdash, there were times when a Kohen Gadol was an
appointee of the Greek authorities, rather than one selected by the
"proper" methods of selection. Often, the appointed KG was suspected
of being a Tzedoki (a sect that most often follows the literal
meaning of the Torah, rejecting the definitions, explanations and
rulings of the Oral Law). These appointments were made to cause
friction between the Sanhedrin and the Beit HaMikdash leadership. By
requiring an oath, the Sanhedrin were guaranteed that the KG will
perform the Avoda as should be done. Would not a Tzedoki make
changes according to his sect's rulings? Not if he took an oath.
Without a commitment to the Oral Law, and following the literal
wording of the Written Torah, there is no way out of an oath. Even
if the oath was made under duress. Even if the "heart and the lips"
were never in agreement. Even with regret. For all of the problems
with Tzedokim in general, and a Tzedoki Kohein Gadol in particular,
if he says the words of an oath, he is duty-bound to keep them. The
Sanhedrin could rest easy that the Kohein Gadol would faithfully
follow the exacting demands of halacha in the performance of the
Avoda on Yom Kippur.
He cried and they cried
because he was suspected of being a Tzedoki, eve if he wasn't. It
was a very sad situation that existed at the time.
But the point of this
example is this: Torah is comprised of two equal parts - the Written
Word, Torah she'bichtav, and the Oral Law, Torah she'b'al peh. If
one accept the former and reject the latter, gross distortions of
the Truth of Torah result. In this example, it is important to keep
one's word and not violate a vow. It says that in the Written Torah.
It is equally true that one can, in certain circumstances, nullify
his vows. It says this in the Oral Law. Neither is more important
than the other. The first doesn't work without the second.
We (men) are commanded
to bind T'filin on our arms and place them on our heads, between our
eyes. T'filin are made of leather. They are to be black. They
contain four specific portions from the Torah. The are to be
positioned on the arm and head in very specific ways. How do we know
anything more than "Wear T'filin"? The answer is the Oral Law.
The mishna in Chagiga
states that Hatarat Nedarim "floats in the air" and has no textual
support. But it is no less part of the body of halacha because of
the lack of a chaper and verse to anchor it to.
Acceptance, belief, in
the twin aspects of Torah is crucial to authentic Torah Judaism.
It is prohibited by
Torah law to make Beef Stroganoff with real sour cream and real
beef. This is so even if the cow whose milk was used to make the
cream is totally unrelated to the cow whose beef is being used for
the recipe. The Written Word says, "in its own mother's milk". The
Oral Law teaches us that the prohibition is more inclusive. This is
NOT a Talmudic or Rabbinic extension of the Torah Law. This is
DEFINITION of the Torah Law courtesy of the Talmud, the embodiment
of the Oral Law as given by G-d to Moshe and from Moshe to his and
the next generation, and so on along the Chain of Tradition that
teaches us today and will continue to teach our children and
children's children forever. The Talmud is this, and a lot more.
MATOT Stats
42nd of the 54 sedras; 9th of 10 in Bamidbar
Written on 190 lines in a Sefer Torah (rank: 29th)
9 Parshiyot; 4 open, 5 closed
112 psukim - ranks 24th (7th in B'midbar)
1484 words - ranks 29th (6th in B'midbar)
5652 letters - ranks 30th (7th in B'midbar)
Of the 7 pairs of sedras that are sometimes combined and sometimes
read separately, Matot and Mas'ei are the most-often combined pair.
All over the world, they are separated only 10.5% of the time, the
last time being 21 years ago. In Israel, they are separated an
additional 10% of the time - when Pesach begins on Shabbat and the
year has 2 Adars. That last happened 10 years ago.
Mitzvot:
Contains 2 of the 613 mitzvot, 1 pos. 1 prohibition
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 - 16 p'sukim - 30:2-17
[P> 30:2 (16)] "And Moshe spoke to the leaders of the Tribes of
Israel..." The first principle of the topic of Nedarim (vows &
oaths) is that a person must fulfill the terms of a vow and it is
prohibited to "profane one's word" [407,L157 30:3].
On the other hand,
built into the Torah's laws are procedures for release from vows.
These procedures also constitute a mitzva, known as HAFARAT N'DARIM
[406,A95 30:3]. A girl (12-12½ yrs. old - officially called a NAARA)
who vows can have her vows nullified by her father (only on the day
he hears of them). Similarly (but with differences), a wife's vows
can be nullified by her husband. (In this case, only some vows,
those which affect the husband are subject to his nullification.)
MitzvaWatch
In addition to HAFARAT N'DARIM, the nullification of a wife's or
daughter's vow by husband or father, there is another aspect of this
mitzva, known as HATARAT N'DARIM. This is the nullification of one's
vows (those that halachically CAN be nullified) by a Rav-expert in
the laws of N'darim or a panel of three dayanim (even laymen).
Hatarat N'darim is a
rare example of a mitzva that is considered Torah law, although
there is no clear supporting text in the Written Word. The Mishna in
Chagiga assures us that Hatarat N'darim is no less a Torah concept
because of the lack of a written source. This is but another in a
long series of demonstrations of the absolute necessity of defining
Torah as BOTH the Written Word and the Oral Law and Tradition.
An important point to
keep in mind is that Hatarat Nedarim is not the inferior step-sister
of the command to keep one's word and not to profane one's word. It
sometimes takes second place, but it is sometimes preferred.
For example, if a
person promises to visit the Kotel once a week, then it would seem
that the person is obligated to do exactly that. He promised he
would. So he must. The Torah says he must do "all that came out of
his mouth". The Torah forbids him to profane his words. At the same
time, the halacha allows the person to appear before a Beit Din (or
Rav who is an expert in the laws of Nedarim) and ask that he be
unbound from his promise. He needs a rationale upon which HATARA
(unbinding) can be based. Okay, he explains to the Beit Din or Rav
that when he made the promise, he lived close to the Old City and
had easy access to the Kotel. Now he moved away and/or changed jobs
with different hours from his previous one, and it is very difficult
to keep his promise. The Beit Din or the Rav asks him if he would
have made such a promise, if he foresaw the difficulties in keeping
it. He say that he would not have. On that basis, he can be released
from his promise. The nullification is retroactive to the time he
first made the promise. Of course, he can go to the Kotel as often
as he likes. But he is no longer bound by a promise to go once a
week.
If the promise was
motivated by a tragedy or difficult situation, then the person
should try hard to maintain the terms of the promise and break the
Neder. If it becomes difficult to continue the deed in question,
then one should be Matir Neder but try to continue the deed as often
as possible.
If the promise involved
a mitzva matter - commitment to a certain amount of text of
learning, specific acts of chessed, a Chumra perhaps - then Hatarat
Nedarim should not be used to stop doing the mitzva, but only to
remove the burden of the Neder.
If the matter at hand
is mundane, then it is praiseworthy to undo the Neder (if possible)
to avoid an unnecessary "sin-trap". (Made up term. We have enough
opportunities to sin without violating our own Neder being added to
the list.
Levi - Second Aliya - 12 p'sukim - 31:1-12
[P> 31:1 (12)] G-d next commands Moshe to do battle against Midyan,
and then to prepare to take leave of this world. Moshe drafts 1000
men from each tribe for the task.
SDT Commentaries point
out that the People were reluctant to comply because they knew that
Moshe would die shortly after successful completion of the battle.
Moshe, on the other hand, enthusiastically complies with G-d's
command, his personal interests to the contrary, notwithstanding.
The Chatam Sofer notes that when G-d commands the battle against
Midyan, He calls it NIKMAT BNEI YISRAEL, a revenge for Israel's
sake. When Moshe calls the people to battle, he refers to revenge
for G-d's honor. If the people would be fighting for their own
honor, they might forgo the battle, not to hasten Moshe's end. But
to avenge G-d's honor, they dare not refuse.
Pinchas is sent as
"chaplain". The 12,000 strong army succeeded in killing all male
Midyanites including 5 kings and Bil'am. The women, children, herds,
flocks, and possessions of Midyan were taken as booty. The cities
and palaces were destroyed. The army returned to the Israelite camp
at Arvot Moav.
Note: There is
confusion among commentaries as to whether the tribe of Levi sent a
contingent to fight this war or not. If they did, did Menashe and
Efrayim combine as the tribe of Yosef, thereby keeping the total
number at 12000, or were there actually 13000 who fought. Levi's
probable involvement is due to the fact that the war was NOT for the
purpose of conquest of territory; had it been, Levi would not be
directly involved. If so, Menashe and Efrayim probably fought as the
tribe of Yosef in this war against Midyan.
Shlishi - Third Aliya - 12 p'sukim - 31:13-24
[S> 31:13 (8)] Moshe, Elazar, and the tribal leaders went out to
greet the returning army. Moshe was angry that the officers kept the
women of Midyan alive since it was they who were instrumental in the
downfall of Israel in the Pe'or affair and the consequent plague.
The women and male children were killed; the girls remained captive.
The soldiers were told to remain outside the camp for seven days
because of their ritual impurity as a result of the war. So too were
their garments and certain vessels Tamei.
[S> 31:21 (4)] Elazar
HaKohen sets down the laws of purification of vessels. Many of the
details of "kashering" and "toveling" of vessels are derived from
here.
R'vi'i - Fourth Aliya - 17 p'sukim - 31:25- 41
[S> 31:25 (30)] G-d tells Moshe to order a counting of the spoils of
war. The booty is to be divided equally between the soldiers on the
one hand and the People on the other. Taxes of 1/500 were imposed
upon the soldiers. The tax was to be given to the kohanim. The tax
from the share that the people receive is 1/50. Their tax was to go
to the Leviyim.
The Torah tells us that
Moshe and Elazar did as G-d had commanded.
The tally comes to
675,000 sheep (and/or goats). 72,000 cattle. 61,000 donkeys.
The count of young
girls was 32,000.
The Torah now tells us
the tally of the half that went to the army. (If anyone has an idea
as to why the Torah spells all this out, please let us know.
Consider this another Parsha Point to Ponder.)
Because the Torah gives
the numbers, they are being included in the Sedra Summary here. And
seeing the numbers will underscore the question as to why the Torah
included all these details.
The army's half was
337,500 sheep (and goats). The tax (1/50) from the TZON was 675
animals. 36,000 cattle; tax of 72 animals. 30,500 donkeys; tax of 61
donkeys.
And 16,000 young girls
(for what purpose?); tax of 32 (for what purpose)
Wlazar received all of
the MECHES, as G-d had commanded.
Chamishi - Fifth Aliya - 13 p'sukim - 31:42-54
And then the half that went to the people is itemized. The question
still (or again) is why repeat the numbers.
337,500 TZON, 36,000
BAKAR, 30,500 donkeys. 16,000 people (young girls).
A tax of 1/50 was given
to the Leviyim. (Another question: Why this time are the 1/50
amounts not spelled out like the 1/500 were above?)
The officers approach
Moshe with more gifts of gold (vessels, jewelry) in thanks to G-d
for not losing even one person in battle. The total amount of gold
came to 16,700 shekel.
Shishi - Sixth Aliya - 19 p'sukim - 32:1-19
[P> 32:1 (4)] Next the Torah tells us that the tribes of Reuven and
Gad were heavily laden with flocks and that they noticed that the
lands of Ya’zeir and Gil’ad were particularly suited for raising
livestock. The came before Moshe, Elazar, and the leaders of the
People and they “mentioned” that the territory was good for animals
and that they happened to have many animals.
Note the unusual pasuk,
32:3, in which each of its 9 words is the name of a city.
[S> 32:5 (11)] They
then requested permission to settle on the east bank of the Jordan
River, Moshe's initial reaction is intense anger, fearing that the
request of the two tribes would discourage the People of Israel from
wanting to proceed into the Land, repeating the experience of the
"spies" of almost 40 years earlier. Moshe is very descriptive and
passionate in retelling what happened 40 years earlier.
[S> 32:16 (4)] The key
objection on Moshe's part seems to be the potential negative effect
on the rest of the People. To this, the tribes replied that they
would be prepared to settle their animals and families “here” and
they would surely accompany their brethren into Eretz Yisrael and
not return to the east bank until all is settled in the Land.
SDT In addition to the
main "dressing down" that Moshe gives Reuven and Gad, there is a
more subtle rebuke on another issue. The tribes offer to build
corrals for their flocks and homes for their children. Later, when
Moshe gives them permission to establish themselves on the east
bank, he tells them to build homes for their children and
accommodations for their animals. Your children go first. Then your
property.
Sh'vi'i - Seventh Aliya - 23 p'sukim - 32:20-42
[P> 32:20 (23)] Moshe's response is the administration of an oath
(many details of the proper form of "conditions" are derived from
this famous oath of the 2½ tribes) agreeing to the request to settle
on the east side of the Jordan iff (if and only if) the 2½ tribes
fight side by side with the other tribes of Israel.
The Torah describes the
cities that the 2½ tribes established to settle their families and
flocks prior to their crossing the Jordan.
Perhaps the seemingly
unnecessary details give us the message that we are dealing with
part of Eretz Yisrael, and not just something extra territorial.
Haftara - 22 p'sukim - Yirmiyahu 1:1-2:3
The first of the three HAFTAROT OF TRAGEDY. When Matot and Mas'ei
are combined, this is the haftara for Parshat Pinchas. When they are
separated - as they are this year - it is the haftara for Matot.
The haftara consists of
the opening words of the book of Yirmiyahu. Aside from the personal
exchange between G-d and Yirmiyahu, we are told of his visions of an
almond tree (which blooms early in the year, a sign that G-d's
judgment is coming soon) and the "boiling pot", representing the
enemy from the north (Bavel) who will come to destroy Jerusalem.
This prophecy of destruction, because of idolatry and
unfaithfulness, sets the tone for the 3 Week mourning period for the
Beit HaMikdash and for the main part of the book of Yirmiyahu. The
concluding pasuk of the haftara tell of the promise that G-d will
punish those who rise against Israel, for Israel - despite its sins
- is holy and special to HaShem.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 294 (part two) •Dina D’Malchuta Dina
Abiding by the Laws of the Land
In the last lesson I wrote that there were several sources in the
Talmud for the concept of Abiding by the Law of the Land, Dina
D’Malchuta Dina. That lesson had one source, a mishna in Nedarim
3:3.
Source #2: A Mishna in
Tractate Gitin, 1:5 states that all legal documents entered in the
registries of non-Jews are valid even if their signatories are
non-Jews, except divorce documents and writs freeing slaves. The
Talmud (Gitin 10b) questions how deeds of gift can be valid since
there has not been a valid act of acquisition to acquire the gift.
The Talmud answers that Shmuel (first generation Babylonian Amora;
born about 180, died in 257) has said that Dina D’Malchuta Dina, the
law of the land must be followed.
Source #3: A Mishna
(Baba Kama 10: 1) states that no money may be taken in change from
the box of custom collectors. (It is assumed that the money in these
boxes are ill-gotten.) The Talmud (Baba Kama 113a) asks why is it
assumed that the money is ill-gotten; has not Shmuel enunciated Dina
D’Malchuta Dina must be followed, and obviously the money in their
boxes is legitimately there. It is answered in the Talmud that these
customs collectors had no limit and were not acting lawfully. As
stated by R. Menachem Meiri; Provence, (France 1249-1306; Meiri Beit
HaBechira on Baba Kama 113), the inference is that had they been
acting lawfully, one could take change from them.
Source #4: The Talmud
(Baba Batra 54b) discusses an interesting situation: A Gentile sells
a field to a Jew, who pays money to the Gentile but did yet receive
the deed to the field. Shmuel stated that during the hiatus between
the payment of the money and the receipt of the deed, the field is
owner less and if any Jew performs an act of acquisition to the
field, such as plowing in it, he acquires it. The reason is that
according to halacha the field is not acquired by the payment of
money alone, so that the field does not yet belong to the Jew until
he receives the deed; on the other hand, once the Gentile has been
paid, he no longer considers himself to be the owner of the field.
The Talmud questions this ruling since it was assumed that under
Persian law at the time when the discussion took place, a person
could not acquire land except by deed and the Jew who performs the
act of plowing the land would not acquire it, although he would
under Jewish law. And as the Talmud continues, there is the
statement of Shmuel that the law of the land must be followed, Dina
D’Malchuta Dina.
What emerges is that
the doctrine of Dina D’Malchuta Dina is not questioned by anyone in
the Talmud. As stated by R.Yom Tov b. Abraham Ishbili (Ritva;
Seville Spain; 1250-1330; on Nedarim 28a) there is no one who
disputes the doctrine.
Political theories of
Dina D’Malchuta Dina
There are several political theories why Dina D’Malchuta Dina is
binding on all Jews regardless of the land where they reside. (What
is set forth under political theories were enunciated hundreds of
years before some of the great Gentile political scientists of note
who helped shape Western democracy. Also most of these theories of
the Rabbis were spelled out in one or two sentences rather in
volumes.
Theory 1: R. Samuel b.
Meir (Rashbam; Germany 1080-1174; commentary to Baba Batra 54) in
his commentary states that the underlying theory of why one must
abide by the law of the land in which he lives is that all the
inhabitants of the land have entered into a social compact to do so.
“All of the inhabitants of the kingdom have taken upon themselves by
their own free will the statutes of the king and his laws. This is
also the view of R. Isaac b. Moses of Vienna (Germany 1180-1250; Or
Zarua, volume 1, response 745.) This is also the view of R. Moses b.
Nachman (Spain, Israel; 1194-1270, Ramban response 46.)
Theory 2: Building on
theory #1, R. Israel Isserlein (Germany 1390-1460; Terumat haDeshen
response #341) says that in most situations the citizens do not
actually enter into a formal agreement agreeing to be bound by the
laws of the land. Instead such agreement is implied in all
countries; by residing within the land it is presumed that the
citizens agree to be bound by the laws of the land.
Theory 3: A singular
opinion is expressed by R. Eliezer of Metz (a Tosafist; Germany,
1115-1198): The king owns the land and he may deport anyone who does
not abide by his laws. The citizens are therefore required to obey
the laws or leave the country. Although this is a singular theory it
is cited by many others such as R. Solomon b. Adret (Barcelona,
Spain; 1245-1310; Rashba commentary on Nedarim 28.) and R. Nissin b.
Gerondi (Spain, 1310-1375; Ron commentary on Nedarim 28a.) As will
IYH be explained in a future lesson, this theory has application in
our own times in the State of Israel.
Theory #4: As explained
by R. Solomon b. Adret: (Rashba commentary on Yebamot 46a), when the
ruler of the land conquered the land, he also conquered all of the
citizens there as his prisoners, and they are thus obligated to
follow the laws of the land. This is based on a Talmudic passage (Gitin
38a) that shows that a Gentile can acquire a Jew by an act of
possession based on the verse “And he took them a captive” (B'midbar
21:1). R. Yosef Habiba (Spain beg. 15th century; Nemukai Yosef on
Alfasi Yebamot 46b) takes it even further by stating that the Jew
who is punished for not paying his taxes may be sold as a slave, and
must therefore abide by the laws of the land. As for the question
raised that the laws of slaves are not applicable nowadays, he
answers that there is still a vestige of the laws of slavery
applicable today (in his time, i.e. 15th cent.). Whether the
doctrine of Dina D’Malchuta Dina applies to acquiring persons today
is the basis of a discussion by the Tosafists. (See Tosafot Yebamot
26a.) R. Joshua Falk explains that this holds true even if the
citizen owns his own piece of land. (Poland; 1555-1614; Sma on
Choshen haMishpat 369: 12).
IYH the next lesson
will continue with other political theories that form the basis of
the doctrine 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
Choosing a Spouse
Last week we discussed the first chapter in Even Haezer, the section
of the Tur and Shulchan Arukh dealing with the laws of marriage.
That chapter dealt with the obligation to marry and have children.
This week we discuss the second chapter, which discusses the ideal
spouse whom we should marry.
Seemingly, the main
consideration mentioned in the Tur is family back- ground, or yichus.
The chapter opens: "A man should only marry a woman who is
appropriate to him, one who has no disqualification, for anyone who
marries a woman who is inappropriate to him, when the Holy One
blessed be He testifies to the tribes [that they belong entirely to
the people of Israel], He won't testify to him".
Of course this in no
way contradicts the importance of finding a spouse with a good
character and with compatible traits. It just means that the search
begins with those with a good family background. Afterwards the
quality of the match is determined by personal qualities. Indeed the
Tashbetz writes that when Chazal state that "From Hashem a woman to
a man" (Moed Katan 18b), it refers to this kind of compatibility:
"insofar as this woman is suitable for this man in manifestations
and humor [today we would say "chemistry"] between them, according
to the divine decree". (Tashbetz II:1.)
But when we look more
deeply we find that the idea of good background is itself intimately
connected with good character. When the Tur goes on to describe how
we gauge a person's pedigree, he doesn't discuss how many
generations we check their descent. Rather: "And what is the sign of
pedigree? Someone who hears an insult and doesn't respond, as Rav
Ada stated, 'The pedigree of Bavel is silence'."
Later on, the Tur cites
Rambam, who writes that in general all Jewish families can be
assumed to have yichus, a kosher background. The exceptions: someone
from a family which is very quarrelsome, and "someone who is
insolent and cruel and misanthropic, and doesn't do acts of loving
kindness, we suspect that he is a Givonite [symbolizing lowly
background], for the signs of the holy nation of Israel is that they
are bashful, merciful, and kind" (Isurei Biah 19).
So the insistence on
family background comes to focus not on pedigree, but rather on
character traits and the educational environment of the prospective
spouse. Even the mandate to seek the daughter of a Torah scholar is
given a perspective which ties it to the traits of the spouse: "A
person should always try to marry the daughter of a Torah scholar
and to marry his daughter to a Torah scholar, for if he dies or is
exiled, his children will be Torah scholars". The emphasis is
switched from the technical fact of the wife's background to the
practical consideration of the educational environment she will
create for the children.
(I have heard that the
Chazon Ish ruled that any woman who was educated in a reputable
Torah seminary should be considered a "daughter of a Torah scholar"
for the purposes of marriage, for this very reason.)
We learn from the Tur
that much of the distinction between family background and character
is really artificial. The importance of family background in Jewish
law and tradition is itself bound up with the idea that our nation
as a whole is naturally displays and esteems elevated character
traits: forbearance, modesty, kindness. This doesn't mean that a
distinguished pedigree is not impressive or importance; it just
means that ultimately we are trying to find a partner who will have
an enlightened soul and wonderful characteristics, and the family
background is one, but only one, correlate for these human
qualities.
TANACH
SPIRITUAL AND ETHICAL ISSUES IN THE BEREISHIT STORIES by Dr. Meir
Tamari
"Shem, Cham, and Yefet; from these the World was spread"
The Deluge passed and all living creatures were wiped out. Noah, as
Hashem commanded, leaves the Ark, together with his family and all
that was in it. Never again would the world be destroyed by a
natural catastrophe like the Flood, and Hashem planted the rainbow
as a sign of His promise. Now from the three sons of Noah were to
come the generations of Mankind that would repopulate the world.
"They had different characters, yet all three were considered worthy
to be saved, so too down the ages, despite the often vast spiritual,
cultural and social differences between their descendants, no one
could say to another, 'you are less human thanI'; all are equally
created in G-d's Image. To emphasize this important truth, their
names are repeated here." (Rabbi S. R. Hirsch). And the Torah tells
of the ten generations that followed from Noah until Avraham, and
the various nations and peoples that flowed from them. They were the
second experiment, as it were, to see whether individuals could
create a spiritual and moral future, according to Hashem's law. As
the basis for all civilized society they were given the Seven
Noachide Laws: prohibitions of idolatry, cursing G-d, adultery,
robbery, eating flesh from a living animal, murder and the positive
command of establishment of a just legal system - all as a Divine
commandment.
"And Noah began to be
the man of the earth" - he developed the plough, the wisdom of
agriculture and the sciences associated with it. That was beneficial
and praise worthy. Yet "he was supposed to correct the world
spiritually as well, so he should have planted olives or figs from
which people have a benefit, instead "and he planted a vine", which
is detrimental to mankind in addition to the pleasure and benefits
it brings. [Furthermore], Noah who at first was an Ish Tzadik, ended
being called ' a man of the earth, whereas Moshe who was at first
called an Egyptian man [by the daughters of Yitro], ended as 'the
man of G-d" (B'reishit Rabba33:3).
What was so wrong with
the vine and wine? After all, the drinking of wine forms an integral
part of our ritual: Kiddush on Shabbat and Chagim, havdala, the 4
cups at the Seder, and celebrating weddings and britot. [Not to
mention wine of libation in the Mikdash - Ed.] I doubt there is a
religion or a faith so wine-orientated, but there is a profound
spiritual difference between Noah's world and ours. This is the
concept that permeates Judaism, of sanctifying oneself in those
things that are permitted to one. Sex, food, war, business, earning
money, social communication and political organization are all
essential for human life. However, nothing is unlimited and so all
the permitted actions are made KADOSH, that is, set aside. So there
is kosher, that is proper or befitting, food, sex, government and
money and speech. What prevents sin in all of them is that we
sanctify everything. So in the Vidui we recognize that gluttony of
permitted food is a sin and our whole Ashamnu deals with unkosher
wealth formation. Marriage is Kiddushin, and what transforms eating
are the altars that our tables are while the Kiddush we recite over
wine makes our drinking sanctified. Whereas the Midrash tells us
that Noah planted the vine, gathered the grapes, made them into wine
and got drunk all in the same day.
What followed in the
story was inevitable; Noah fell into a drunken stupor and while he
slept his grandson Canaan castrated or sodomized him. Perhaps this
was caused to prevent Noah having a fourth son when they left the
Ark and so reduce Cham's inheritance; this is similar to ascribing
Hevel's murder to Kayin's refusal to share the world with him.
Irrespective, Canaan was born out of Cham's violation of the ban on
sex relations while in the Ark as it is written only in his case,
that when they left the Ark, "And Cham was the father of Canaan".
This sexual depravity that Canaan inherited he bequeathed to his
children, so that the land of Canaan was steeped in sexual
immorality: "For the inhabitants of the Land who were before you
committed all these abominations and the Land became contaminated" (Vayikra
18:24-30). Upon awaking, Noah cursed Canaan to be a slave to his
brothers; from this we learn the halacha that an eved Canaani goes
free if his master causes the loss of an eye or a tooth since these
two organs sinned here by seeing the act and telling of it.
Cham gleefully told his
brothers of their father's abasement, but Shem and Yefet, walking
backwards so as not to see his shame, then covered their father's
nakedness. For that Noah blessed them, a blessing that re-echoes in
history and world civilization.
"Blessed is Hashem, the
G-d of Shem"; G-d is the striving of Shem and intrinsically bound to
his nature, while his descendant Israel is destined to be rallying
point for the service and knowledge of Hashem; when He is blessed,
so are they. "Though Israel, the descendants of Shem, are the most
devoted servants of Hashem, He is a universal G-d; He is called the
G-d of Israel because He is revealed in their history and because
they are the ones who recognized and proclaimed His Unity and His
greatness" (Rabbi S. R. Hirsch).
"G-d will open the mind
of Yefet, but he will dwell in the tents of Shem". The Midrash tells
us that this refers to Cyrus, king of Persia who called himself the
servant of Hashem and therefore granted permission for the Jews to
rebuild His Temple. From the descendants of Yefet the world has
gained much of its science, mathematics, philosophy, artistic
concepts and beauty; they have taken Mankind out of the culture of
the caveman. Yet we have witnessed in our own times how Yefet's
civilization can lead to evil or to hedonism. "There is indeed
beauty and wisdom in Greece that prepares mankind for the mission of
Shem. Yet the education of spiritually unrefined humanity to a sense
of the mind and beauty does not, of its own, reach its full
potential, as it gives only the satisfaction of one's own standards
as the criterion for one's actions. It needs the additional
recognition of an external truth, the Torah of Shem, to achieve the
wellbeing and happiness of Mankind. That is the greatest beauty
since it achieves a harmonious joining of all aspects of life under
the single idea of devotion to G-d" (Rabbi S. R. Hirsch, B'reishit
9:27).
This is the 92nd
installment in Dr. Tamari’s series on “Tanach and its messages for
our times”
MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] A Touch of Wisdom, A Touch of Wit
[5] Torah from Nature
[6] MicroUlpan
[7] Pirkei Avot
[8] G'matriya Match
[9] Parsha Points to Ponder
[10] Calendar Stats
[11] From the desk of the director
[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types
in areas of kashrut, Jewish law and values. Some of them are
answered by Eretz Hemdah, the Institute for Advanced Jewish Studies,
Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich,
founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and
dayanim to serve the National Religious community in Israel and
abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim
Network, Eretz Hemdah... and the Israel Center. The following is a
Q&A from Eretz Hemdah...
Q: I live in Israel but
have a business in America. I speak with some of my managers after
work hours. May I call non-Jewish workers on Saturday night, which
is still Shabbat in America?
A: It is correct to ask
only about non-Jewish workers, as speaking to Jewish workers clearly
violates, LIFNEI IVEIR LO TITEIN MICHSHOL" (not causing another to
sin). A non-Jew is obviously not doing anything wrong, but would you
violate the rabbinic prohibition against enlisting a non-Jew to do
work for you on Shabbat (AMIRAL'NOCHRI)?
One might claim that
since at the time you want to talk to the non-Jew, it is not Shabbat
for you, the laws of Shabbat, including AMIRA L'NOCHRI, do not bind
you. However, we find that it is forbidden to ask a non-Jew before
Shabbat to do work for you on Shabbat (Shulchan Aruch, Orach Chayim
307:2).
In Bemareh Habazak (V,
43) we dealt with this issue by breaking AMIRA L'NOCHRI down into
its components. There are three basic reasons brought to forbid
AMIRA L'NOCHRI. One is that it violates the rule that one may not
discuss matters that pertain to activities that are inappropriate on
Shabbat, including melachot (forbidden activities on Shabbat) (Rashi,
Avoda Zara 15a). This element stresses the Jew's involvement and is
thus not an issue in our case. After all, your call, which you make
after Shabbat, is appropriate for you.
Another rationale for
AMIRA L'NOCHRI is that when a non-Jew does work at a Jew's behest,
it is, on a certain level, as if the Jew is doing it through his
agent (Rashi, Shabbat 153a). This also should not be a problem, as
even if you were to do the melacha yourself at the time that the
non-Jew does it on your behalf, it would be permitted, as Shabbat is
finished.
Rambam (Shabbat 6:1)
has another opinion regarding the idea of AMIRA L'NOCHRI. He says
that it is "so that Shabbat will not be light in their eyes, and
they [the Jews] will come to do it themselves." This also seems to
not apply, as one who waits until after Shabbat to ask a non-Jew is
not treating Shabbat lightly.
Despite all of this,
Rav Zilberstein (Melachim Omnayich 3:(15)) entertains the
possibility that it is forbidden for a Jew to ask a non-Jew to do
melacha for him when it is Shabbat only in the non-Jew's place. He
tries to prove that a non-Jew's work on Shabbat is considered a
(permitted) violation of Shabbat. His proof is from the halacha (Shulchan
Aruch, OC 298:5) that one cannot make a b'racha at Havdala on a
candle that a non-Jew lit on Shabbat, because it is a "light that
did not rest." He does not fully explain his reasoning, but one
could explain the stringency in two ways. First of all, the Rabbis
forbade asking a non-Jew, even before Shabbat, to do melacha on
Shabbat. Our case may fit under that prohibition's parameters, and
it may not make a difference whether or not the prohibition's logic
applies. (One of the most complicated issues in halacha is if and
when a rabbinic injunction that was made under certain circumstances
applies to cases where the original logic doesn't apply.) Another
explanation may be based on the Rambam, that treating Shabbat
lightly, by having a non-Jew do work on one's behalf, can lead to
real violations. It is possible that as long as it is Shabbat in the
non-Jew's place, there is an element of taking lightly.
In the final analysis
there is an understandable consensus of recent poskim that our case
is permitted (see Bemareh Habazak, ibid.; Yisrael V'hazemanim 34:4)
because the logic of the prohibition of AMIRA L'NOCHRI does not
apply. We offer one proviso. If it is publicly known that it is a
Jewish-owned business, then even non-Jewish workers should not do
work on the premises when it is Shabbat locally, even if it is not
Shabbat for the owner (Chelkat Ya'akov, OC 87). This is because the
problem of work being done at such a business (Shulchan Aruch, OC
243) is based on the wrong impression to the public (mar'it ha'ayin),
and that depends on the local populace.
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
Sometimes we compliment ourselves on having chosen the lesser of two
evils, having completely overlooked the good that was there for the
choosing.
From A Candle by Day by Rabbi Shraga Silverstein
[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
In chapter 31 of our parsha, there seems to be a contradiction
between what God commanded the Jewish people to do and the
instructions that Moshe actually gave them.
In 31:2, God commands
Moshe: "Avenge the children of Israel of the Midianites." But in
31:3, Moshe says to Bnei Israel: "Let men be picked from among you
for a campaign and let them fall upon Midian to wreak the vengeance
of God upon Midian." Rashi explains that these two objectives are
two sides of the same coin, stating: "Whoever attacks Israel is as
though he attacks the Holy One, blessed be He." This could be
interpreted as meaning that when Midian enticed Israel to sin, they
caused a desecration of God's name. Nevertheless, the thrust of the
revenge upon Midian appears to imply that we are dealing here with
more than just two sides of the same coin.
While all mitzvot are
the fulfillment of God's command, some are spiritually uplifting,
while others - though right and just - contain elements that are
spiritually difficult or perhaps even dangerous. On the joyous
occasion of a Brit Mila we omit the words "she-ha-simcha bi-me'ono"
from birkat ha-mazon in recognition of the fact that the child who
has just entered Avraham's covenant is at the same time in pain.
Rabbi Yehuda Ha-Nasi was punished for not relating to the pain of an
animal which was being sacrificed (Baba Metzia 85a). We do not
recite the complete Hallel on Pesach, because at the moment of our
joy and redemption the Egyptians were drowning.
God told Moshe that the
Midianites deserved punishment and that the children of Israel had
His blessing to exact that punishment. Moshe felt that this revenge
should be tempered with the idea that the revenge was intended to
sanctify God's name.
What an important
message for out times. In our present situation of great trouble and
difficulty, when the very physical and spiritual future of our
beloved Eretz Israel is in danger, let us keep in mind that as
important as our physical survival may be, our spiritual existence
is no less threatened.
May God grant that in
both our struggles, the "war of Israel" and the "war of God," we
will emerge victorious and achieve physical and spiritual peace in
our beloved Eretz Israel.
Rabbi Binyamin Walfish,
Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication
in the Orthodox Union's 'Torah Insights', a weekly Torah publication
on Parshat Ha'Shavuah
[4] A Touch of
Wisdom, A Touch of Wit
A woman came to R' Yoshe Ber of Brisk just before the fast of Tisha
B'Av, and poured out her troubles. "Rebbe", she said, "I am an
honest woman and keep all the commandments and customs. Every year I
make my husband noodles on the day before the fast, but this year,
while I was kneading the dough, I somehow forgot myself and made
farfel. What can I do now?"
"That is a serious
question," said R' Yoshe Ber gravely.
He took down a thick
volume and began leafing through it. He tugged at his beard and
appeared deep in thought.
After some time, he
looked up and said, "The farfel may be eaten, but you must take care
from now to make noodles for the last meal before the fast."
When the woman had
left, those who were there asked him, "Rebbe, what was that all
about? Why did you make such a big to-do over something that was so
unimportant?"
"From her question I
could see that the woman was unlearned," said R' Yoshe Ber. "I felt
that I must show that I treated her question seriously. If I would
have dismissed her out-of-hand she would never come and ask me
another question, even when such a question might relate to a really
important and serious law."
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] Torah From Nature
Golden Jackal
Canis aureus, also called Asiatic or Common Jackal, in Hebrew, TAN,
are small jackals native to northen and central Africa and southern
Asia - including Israel... live 7-9 years in the wild, but have been
known to live up 16 years in captivity... golden reddish-yellow fur
with a white mark on the throat, but the color can vary with age,
region, season... 70-100cm long, 20-30cm tail, 40-50cm tall, 8-15
kilo... males tend to be larger than the females... Cooperative
hunting is important to the jackals because pairs are three times
more likely to be successful than individuals in hunting. Their diet
varies, including birds, rodents, fish, young gazelles, insects and
fruit. They will often follow lions and other big cats to scavenge
their kills... live in small family groups consisting of a mother,
father and some of their offspring, which serve as "helpers".
"Helpers" stay with the parents for a year after reaching sexual
maturity, to help take care of the next litter... mate for life...
hunt, defend territory, share food, and provide for the offspring
together... gestation period of 9 weeks, after which they give birth
to 6-9 pups, weighing 200-250g each at birth. During pregnancy, the
male will hunt and bring his mate food... prefer open country with
trees and brush, grass and copse... also found in oases and human
settlements in the Israeli desert. Habitat can vary immensely,
including areas around human habitation... true members of the dog
family... can actually interbreed with both domestic
dogs and wolves.
excellent hearing for finding small prey... do not usually attack
larger animals... eat a lot of fruit for carnivores... possible
danger from rabies...
[6] MicroUlpan
MKs are members of Knesset.
In Hebrew, CHAVEIR KNESSET is abbreviated CHET-KAF with a " (known
as GEIRSHAYIM) between the letters. CHET-KAF. The plural is CHAKIM
with the " staying in its place. CHAKOT female Knesset members, of
which there are 18 or so.
[7] Pirkei Avot
During an Emergency Conference on Peace in the Middle East that took
place in Washington D.C. in June '69, many of New York's
Representatives met with the New Yorker attending the conference.
Then U.S. Representative (later Mayor) Ed Koch spoke to the
assembled following 6 or 7 non-Jewish members of the House, all of
whom expressed their admiration and warm support of Israel. Koch
thanked his colleagues for their kind words and then turned to the
audience of his fellow Jews. He said, "My message to you is the
words of Hillel, who said 2000 years ago - If I am not for myself,
who will be for me."
U.S. financial (and other) support of Israel has always been very
substantial and significant. But reliance on it has often put us in
the situation of not being able to do for ourselves what is in OUR
best interest.
[8] G'matriya Match
The delicate balance between keeping vows and nullifying them,
between being obligated to keep them and being able to nullify them,
is symbolized by the following GM.
LO YACHEIL D'VARO (B'midbar 30:3), he (the one who make a vow) shall
not profane his word... is numerically 30+1 (31) + 10+8+ 30 (48) +
4+2+200+6 (212) = 291.
V'HEIFEIR... (30:9), and he annuls (the vows)... 6+5+80+200 = 291.
[9] Parsha Points to Ponder
MATOT
1) Why do the laws of vows begin with unusual words: AND MOSHE SPOKE
TO THE HEADS OF THE TRIBES OF BNEI YISRAEL SAYING (30:2) instead of
the usual AND G-D SPOKE TO MOSHE SAYING?
2) G-D tells Moshe to avenge the Midianite people and then he will
die. (31:2) What is the connection between the two?
3) How could Moshe allow the tribes of Reuven, Gad, and half of
Menashe to lose out on the spiritual benefits of living in Israel
for the physical benefits they desired on the eastern side of the
Jordan river?
THESE ARE THE ANSWERS - .Ponder the questions first, then read here
In reaction to TTreader feedback, we have decided to put the answers
to Parsha Points to Ponder in the same issue that the questions are
posed. This avoids, as one TTreader wrote, eating old cholent. We
hope that you will use the questions as jumping off points for study
of the sedra with family and guests, before you read the answers.
1) Commentaries explain that vows show the power that a human being
has, the incredible power to make things prohibited upon himself
through his speech. It is only fitting that the focus of the
introduction to these laws be on the fact that Moshe, a human being,
is the one transmitting these laws from G-d thereby showing the
great heights that humans can achieve.
2) Ramban explains that while Moshe was not given the opportunity to
perform the commandments of the Land of Israel, G-d was not going to
deny him the chance to fulfill every mitzva he could outside of
Israel. At this point, the only outstanding mitzva was avenging what
the Midianite people did to the Jews and G-d's honor. Thus, after
performing this last mitzva, Moshe could die.
3) Rav Dessler explains that these tribes understood that everything
in their possession was given to them by G-d to use in His service.
Thus, their herds and flocks which could only be cared for properly
in Trans-Jordan were given to them by G-d. They understood that for
some reason they were to sacrifice their portion in Israel to tend
to these flocks as their way of serving G-d. Thus, it was not out of
physical needs while ignoring the spiritual that they requested to
settle there and that Moshe granted their wish.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman of Beit
Shemesh ppp@israelcenter.co.il - Answers will now be appearing in
the same issue
[10] Calendar Stats
This year, 5765, is year type MEM-HEI-CHET, i.e. a 13-month year (MEM),
that begins on Thursday (HEI), and is missing the 30th of Kislev
(CHET). It is a rare year-type (2nd rarest), occurring only 3.9% of
the time. The last year of this type was 5741, 24 years ago. There
is another one scheduled for three years from now, and then not for
another 44 years! One of the unique features of this year-type is
that no sedras are combined. In all other year-types, there is at
least one double sedra. Not this year. 54 sedras in the Torah. V'zot
HaB'racha was read on Thursday (or Friday) Simchat Torah. Not on a
Shabbat. 53 sedras to go. Of the 55 Shabbatot of 5765, three were
not for reading Parshat HaShavua: Yom Kippur, Shabbat Chol HaMoed
Sukkot, and the 7th day of Pesach. That leaves 52 Shabbatot for 53
sedras, if there are no doubles. Vayeilech is not read this year at
all. (It was before Rosh HaShana with Nitzavim and will be alone on
Shabbat Shuva after RH of 5766.) Voilà.
[11] Divrei Menachem
Parshat Matot introduces the way in which the Torah relates to vows
and oaths. The Hebrew word "Neder", often translated as 'vow',
really has no equivalent in English. In essence, a Neder has the
effect of changing the status of the object upon which it was
conferred.
Through a Neder, one
can prohibit to oneself something that the Torah permits (such as
eating an apple) or one may obligate oneself to perform an optional
Mitzva such as bringing an offering or giving charity. How- ever,
one cannot obligate oneself to perform an act such as going to sleep
on time, for such a declaration is not binding under the terms of
Neder.
In contrast, besides
self-denial, an oath - or SH'VU'A - also affords an individual the
possibility of under- taking a specific act, such as eating an apple
a day. It changes the status of the individual, not the object. Here
the obligation is on the person; halachically, the status of the
apple has not changed.
When Rosh HaShana comes
around we may stand in front of a Bet Din and annul (some of) our
vows and oaths. On Yom Kippur, we again declare our Nedarim as void.
Clearly, we often pledge without proper deliberation. So, no wonder
the Torah addresses the laws concerning oaths and vows first to the
heads of the tribes (B'midbar30:1-2)! Evidently, our leaders should
be the first to account for - or annul - their proclamations.
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.
The Sota - Suspected
Adulteress (2)
The Minchat Kina'ot or Minchat Sota brought" in an Egyptian basket"
and placed "in her hands in order to tire her out" (Sota 2:1). Woven
of palm leaves, the use of an "Egyptian basket" was also symbolic;
Egypt was considered the very epitome of immorality (Rambam, Hilchot
Sota 3:11). The Kohein took a half of LOG of "water that had been
sanctified" from the Kiyor (the laver) and poured it into a new
earthenware cup. This earthenware vessel would be used by the Kohein
to administer the Mayim HaMarim to the Sota (B'midbar 5:17, Sota
2:2.).
[Rashi cites a Midrash
about the Kiyor, based on Sh'mot 38:8 which is preserved in the
Midrash Tanchuma. When Moses asked the people for donations to build
the Mishkan, the response was overwhelming. Wanting to contribute to
the Sanctuary on a more personal level, the women brought their
copper vanity mirrors. Appalled at such "frivolity", Moses refused
to accept them. Then G-d said to him, "Dearer to Me are these
mirrors than all the other gifts which have been brought, because
these mirrors increased the hosts of Israel." When the Israelite men
in Egypt were exhausted from their slave labor, their wives would go
out to them with food and drink, show their despairing husbands
their reflections in their copper mirrors and coo sweetly in their
ears, 'Am I not more beautiful than you?' The men forgot their
troubles; "united" with their wives and brought many Jewish children
into the world. For this reason Moses was commanded to accept the
women's mirrors and use them to construct the Kiyor. The women's
copper mirrors were used in Egypt to increase love between husband
and wife and thereby "increase the hosts of Israel". Similarly water
from the Kiyor - fashioned from these same "love-mirrors" - would be
used to ascertain the purity of the relationship between husband and
wife.]
"The Kohein entered the
Heichal and turned right where there was a place (on the floor) 1
Ama long and 1 Ama wide, having a marble flagstone on which was
fixed a ring. And when he raised it, he took dust from underneath
and put enough (in the previously mentioned earthenware cup) to be
visible on the water, as it is written, 'And of the dust that is on
the floor of the Mishkan, the Kohein shall take and put it into the
water…'" (B'midbar 5:17, Sota 2:2). With the newly prepared mixture
in hand, the Kohein exited the Heichal and rejoined the Sota and her
husband. "The Kohein shall abjure her and say to the woman, 'If a
man has not lain with you, and you have not strayed in defilement
with someone who is not your husband, then you shall be innocent of
these bitter waters that cause a curse. But if you have strayed with
someone other than your husband, and if you have become defiled, and
a man other than your husband has lain with you…' The Kohein shall
abjure the woman with the oath of the curse, and the Kohein shall
say to the woman, 'May G-d render you as a curse and an oath among
your people, when G-d causes your thigh to collapse and your stomach
to swell. These waters that cause the curse shall enter your innards
to cause your stomach to swell up and your thighs to collapse. And
the woman shall respond, 'Amen, Amen'" (B'midbar 5:19-22). "To what
does she reply Amen, Amen? Amen to the word "curse" and Amen to the
word "oath" (in the previously quoted curses). Amen, (that I have
not defiled myself) because of this man; Amen (that I have not
defiled myself with) any other man. Amen in that I have not gone
astray after my betrothal or while I was married... Amen in that I
have not been defiled; and if I have indeed been defiled, (may all
these curses) come upon me…" (Sota 2:5). "The Kohein shall write
these curses (including the four letter Divine name) on a scroll and
then blot them out into the Mayim HaMarim" (B'midbar 5:23). Until
this point, the Sota could still back out; she could confess, be
divorced and simply forfeit her marriage settlement. But once the
holy four-letter name of G-d had been erased and the parchment
placed in the water, she had to go through with it. If necessary,
she was forced to. The Pasuk could not be written on a tablet, nor
papyrus or unprepared skin; it had to be inscribed on parchment. The
curses had to be written with ink which could be erased (Sota 2: 2.)
It is likely that the
Kohein, the Sota and her husband stood on the semi-circular flat
area at the top of the 15th stair in front of the Nicanor Gate where
they would be visible to spectators. We can picture the Kohein
facing east and standing somewhat to the side so his back was not
towards the Bayit. The disheveled Sota stood on the other side
facing north and holding the Minchat Kina'ot. Her husband faced her
(Sota 1:6). Women were "encouraged" to come and witness the
proceedings. "Thus will I cause lewdness to cease out of the land,
that all women may be taught not to do after your lewdness" (Yechezkel
23:48). "The husband took her meal offering out of the 'Egyptian
basket' and put it into a Kli Shareit - a 'vessel of ministry' (i.e.
a regular Mikdash vessel) and this he placed in her hand." All this
time the Kohein was holding the cup with the Mayim HaMarim in full
view of the Sota (B'midbar 5:18, Rambam, Hilchot Sota 3:14).
Once the Kohein had administered the Mayim Hamarim, "The Kohein put
his hand under hers and 'waved' (B'midbar 5:25) the Minchat Sota" (Sota
3:1). This act of "waving" is called TENUFA. He started "in the east
like all other Menachot" (Rambam, Hilchot Sota 3:15). The Kohein
waved it "forward and backward and upward and downward."(Menachot
62a, "'Forward and backward - it is to Him to Whom the four
directions belong; 'Upwards and downwards' - it is to Him to Whom
heaven and earth belong…" (Even though two different words are used
in the Torah, in a deliberation in Sukka 37b, the "waving" of the
"two loaves and the two lambs" offered on Shavu'otare compared to
the "waving" of the Lulav. [Menan'in is used for the Lulav and
Tenufa for the "two loaves and the two lambs" and the Minchat
Kina'ot] While our sources do not mention specifically the order of
directions that the "two loaves and the two lambs" were waved, we do
have a tradition as how the Lulav was (and is) "waved" during the
Hallel service: east, south, west, north, up and down. Since the
Gemara does compare them, it is likely that the "order of
directions" of the waving of the "two loaves and the two lambs" was
done in the same manner as the Lulav. And we probably can assume
that the Minchat Kina'ot also was "waved"in a similar fashion.)
Minchat Kina'ot in hand, the Kohein left the Sota (no doubt in the
company of other Kohanim), passed through the Nicanor Gate, and
entered the Azara. He passed the northern side of the Mizbei'ach,
turned left and proceeded to walk between the western side of the
Mizbei'ach and the Bayit until he came to the southwest corner of
the altar. There he paused. <to be continued>
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
MAPIK HEI
The first Aliya of Parshat Matot has 35 MAPIK HEIs. In honor of the
largest concentration of MAPIK HEIs in the Torah, perhaps in all of
Tanach, we will review the issue of the MAPIK HEI in the TBDATR
column of TT #678 for Parshat Matot 5765.
An unvoweled HEI at the end of a word is silent. It does not have an
H sound. That's why in Torah Tidbits, we prefer using CHANUKA to
CHANUKAH. There is a HEI at the end of the word, which is why some
people put an H at the end of the English word, but when the HEI is
silent, we leave the H off. (Except for Torah. No good reason why.)
When the HEI at the end of the word has a dot in it (called a MAPIK),
the HEI is sounded.
Most (all?) words with MAPIK HEI are a feminine form of the word,
somehow. LO (LAMED-VAV) means "to him". LAHHH (the 3 Hs are to
emphasize that the HEI must be aspirated (sounded) means "to her".
Among the 35 MAPIK HEI words in the first Aliya of Matot, are 9
occurrences of the word ALEF-YUD-SHIN-(MAPIK)HEI, meaning "her
husband". The word is pronounced ISHAHHH. In contrast is the word
ALEF-SHIN-HEI meaning "woman". ISHA.
All MAPIK-HEIs should be sounded. Because that is the correct way to
pronounce them. But some actually change the meaning of the word
(like ISHA and ISHAHHH above) if the HEI is sounded or not.
Especially watch out for those. [Look at ELOKAI, N'SHAMA with which
we thank G-d each morning for the return of our soul. Practice
proper pronunciation of the many MAPIK-HEIs.]
Parsha Pix
Upper-right. Father and daughter; husband and wife. The two pairs
involved in HAFARAT NEDARIM.
Five crown plus one with a sword under it refers to the five kings
and Bil’am who saw their end during the battle against Midyan.
The face-to-face sheep, cows, and donkeys represent the even split
of the spoils of war from Midyan, divided between the army and the
rest of the people.
The pot of gold refers to the contribution of the officers of the
battle in thanks to G-d for the zero casualty rate.
The big rock under the sword is TZUR, the name of one of the late
Midyanite kings.
The mathematically incorrect statement, that a quarter is equal to a
fifth. A quarter is REVA, one of the five kings (1/5) killed in the
Midyanite battle.
David's Citadel, Migdal David, with ears. Those ears be OZNEI
YERUSHALAYIM, mentioned towards the end of the haftara.
There are three new elements; they shall remain unexplained, and so
they become visual TTriddles.
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 (PiNCHAS) TTriddles:
[1] Shabbat - Sunday connection
[2] Daughters the same, sons 150 more
[3] It contributes to the pronunciation until family suffix is
added. For one of his sons, it is exactly the opposite
[4] Zula's Shevet?
[5] Follows the post-motana break
[6] When personal names became family names, theirs changed the
least, his changed the most. Who they - who he?
[7] plus a visual TTriddle from the ParshaPix
[8] and another visual TTriddle - also from the PP
And the envelope, please...
[1] This is a serious and sad TTriddle. On Shabbat, we read in the
Torah about the mitzva of the T'MIDIM (the twice a day, every day,
sacrifices). On Sunday, the 17th of Tammuz, we commemorated (among
other tragedies) the cessation of the T'MIDIM.
[2] Shirley bat So-and-so or Reggie ben So-and-so. BAT in Hebrew is
BAT in Aramaic (Targum). The same. BEN in Hebrew is BAR in Aramaic.
With a REISH (200) instead of a NUN (50), we are talking about an
increase in g'matriya of 150 for sons.
[3] The ALEF in REUVEN contributes to the pronunciation, together
with its SHURUK, the ALEF accounts for the U or R'U-VEN. When a YUD
is added to the end of R'UVEN to make the family name of those who
come from Shevet R'uven, the word is pronounced MISHPACHAT HA-RU-VEI-NI.
The ALEF is totally silent and the SHURUK is pronounced with the
REISH. RU, not R'U. It is as if the ALEF was not there. On the other
hand, the ALEF at the end of the name of one of R'UVEIN's sons is
totally silent. The ALEF of PALU adds nothing to the pronunciation.
Until the YUD is added for MISHPACHAT HA-PA-LU-I. In this case, the
ALEF with its CHIRIK does contribute to the pronunciation of the
name.
[4] Here's an example of a TTriddle which was not expected to be
solved by anyone (still, there was always a possibility), but was
there for the educational purpose of its solution, as follows: The
OU Israel Center has a program that works (mostly) with teens at
risk, or teens on the edge. Known as the Zula, the program attracts
many kids that would be hanging out on Ben Yehuda or in Kikar Tzion,
and gives them a place to drop in, trained, talented madrichim to
lend them an ear and a shoulder, a program to connect to. The Zula
is now known as the Pearl & Harold M. Jacobs Jerusalem Outreach
Center. The dynamic, off-beat, colorful director of the Zula program
is a fellow known as Chetzroni. He actually has a first name too,
but just about everyone calls him Chetztoni. There are two original
family names of the Bnei Yisrael that is preparing to enter Eretz
Yisrael. One Chetzron is a son of R'uvein; the other is a grandson
of Yehuda (son of Peretz). Both headed family units Chetzroni.
[5] MM/Bklyn got this one, as well as some others. MOTANA is Targum
for MAGEIFA, plague. VAI-HI ACHAREI HAMAGEIFA, and it came to pass
after the plague (which came in the wake of the Baal P'or - Zimri
fiasco). Before the pasuk continues, we have a rare "Parsha break in
the middle of a pasuk". After the post-motana (after the plague)
break (in the pasuk) comes the command from G-d to Moshe and Elazar
to count the people.
[6] Another TTriddle on the family names of Bnei Yisrael. Aside from
the names of the Sh'vatim themselves, there are something like 57
family names, based on children and some grandchildren of the
Tribes. Most family names are made by adding a YUD to the name of
the progenitor of the family. Sometimes the vowels change a little,
sometimes they don't. N'MU'EL, N'MU'ELI. SERED, SARDI. CHEIFER,
CHEFRI. Sometimes, the family name stays the same as that of the
progenitor. Usually, it is because the name ends in a YUD already.
But not always. There are 9 names that stay the same - they changed
the least (not at all). KARMI, CHAGI, SHUNI, OZNI, EIRI, AR-EILI (5
from Shimon), YIMNA, YISH-I, GUNI. The one that changed the most was
PUVA, whose family name became PUNI. SH'FUFAM also changed more than
most, to SHUFAMI.
[7] The broom stands for the ROTEM, a bush or tree under which
Eliyahu slept (in the haftara). That tree is also known as a broom.
[8] And then we have Simon and Garfunkle. The original intent of
including them in the ParshaPix was a play on the word appearing in
the haftara several times - TZEMED, which means a yoke of oxen, but
also means a DUO, which Paul and Art definitely were. Couldn't find
a photo of the DUO RE'IM, so we went with Simon and Garfunkle.
However, H(S)M and MM/Bklyn found a much better solution to the
presence of S&G in the ParshaPix. There is a famous phrase in the
haftara - KOL D'MAMA DAKA. That's pretty close to the Sound of
Silence, the first number one hit of the duo.
[9] There really was no 9th TTriddle, but if there was, it would
have been the repeated small i in PiNCHAS, because of the small YUD
in PiNCHAS.
This week's TTriddles:
[1] Its being dropped results in a touch of aliteration
[2] 79, 47, 29, 26, 50, 82 are red cowish
[3] gufa cup beans
[4] Pair below empty center
[5] Not for Liza Doolittle, pre-
[6] plus three elements from the ParshaPix
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the Kinneret all day, Mehadrin buffet meals under supervision of Rav
Bistritzky of Tzfat, Activities for all ages • Scholar-in-residence
• Daf Yomi, (Early bird prices, correct for July. Prices will go up
in August)
HAON Vacation: Prices are per night, H/B 3 nites 2 nites 1 nite
Per person, double occupancy 295NIS 310 325
Child (2-15) in parents' unit 150 150 165
3 children in their own separate unit 650 665 680
4 children in their own separate unit 720 730 740
Third adult in room and single supplement prices upon request
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.
Sheraton, Dead Sea, valid Wednesday nights until Aug. 11
600NIS per couple, H/B
Regency, Jerusalem, valid SHABBATOT until Aug. 13
Friday night - Shabbat, 950NIS per couple, F/B
BONUS: 2 free tickets to the Israel Museum or the Biblical Zoo
King Solomon, Tiberias, Glatt-Mehadrin for these dates
MIDWEEK, 890NIS per couple, per night, H/B
Aug. 15-18 (min. 3 nights); Aug. 21-25 (min. 4 nights); Aug. 28-31
(min. 3 nights)
WEEKEND, 740NIS per couple, per night, H/B
Aug. 18-21; Aug. 25-28 (min. 3 nights)
Jerusalem Pearl, valid July 31 - Aug.4, Aug. 7-11
550NIS per couple, per night, B/B
Shalom Plaza, Eilat, valid August 1-14
2-night minimum, 550NIS per couple, per night, H/B
Jerusalem Gate Hotel, valid until Aug. 13
THIRD NIGHT FREE, 490NIS per couple, per night, B/B
Meridien, Haifa, valid August 9-11
2-night minimum, 799NIS 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 TT678
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), 22-29 Tammuz
(July 29 - August 5)
Friday
9:00am (men & women) Pirkei Avot with Rabbi Chaim Eisen (or
substitute)
Friday Nite
People in walking distance are invited to join the Shabbaton
participants for davening and shiurim throughout Shabbat, as
follows...
5:57pm Mincha (before Plag)
6:12pm Candle lighting (for Shabbaton participants)
6:20pm Kabbalat Shabbat, Maariv
9:00pm (approx.) YAKNEHAZ Shiur by Phil Chernofsky • Oneg Shabbat
Shabbat day
7:30am Pre-davening mini-shiur
8:00am Shacharit, Rosh Chodesh Benching, Musaf - Chazan Binyamin
Munk and sons with the Pirchei Machon Yerushalayim L'Chazanut
Mini-Choir Carlebach-style and light chazanut Drasha by Rabbi
Emanuel Quint
12:20pm Shiur by Dr. Meir Tamari on the Ethical Causes of the
Churban
1:20pm Mincha Gedola
3:45pm (approx.) Matot's Mitzvot and Pirkei Avot - Phil
5:00pm Living with Decisions: Was Rabbi Yochanan ben Zakkai able to
save the Beit HaMikdash? Shiur by Rabbi Ephraim Sprecher
6:00pm The "other" Mincha (choose one, not both) Q&A - Discussion
8:10pm Maariv (Shabbat ends 8:19pm), Havdala
Motza'ei Shabbat, July 30th, 9:30pm - Nine Days and Shabbat Erev
Tish'a b'Av with Phil Chernofsky
Sun - Thu in the Ganchrow Beis Medrash (first floor)
10:00am Masechet Kiddushin with Rabbi Pesach (Paul) Greenman
1:20pm Mincha (this time stays the same throughout the year)
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 with
Golda Warhaftig
10:30am (women) Let's Learn Chumash with Tonia Frohwein
11:30am (men and women)- Parshat HaShavua with Shprintzee Herskovits
Sundays 12:30pm • Creative Life Education • This Golden Age We Live
In, Alternating presenters, incl. Dr. Vivienne Damelin, Aharon Romm
Sunday 7:30pm: (men & women) Issues in Jewish Thought as they emerge
from the Torah with the help of Ramban's Commentary (Call to verify
whether this class will take place) with Rabbi Chaim Eisen
Lectures by Dr. David Luchins, Chair, Dept. of Political Science,
Touro College ; OU Vice President, Longtime Senior Advisor to the
late Senator Daniel Patrick Moynihan
NEW DATE: Sunday, July 31, 8:00pm - Are we still one? Jewish
Pluralism in a polarized age
Tuesday, August 9, 8:00pm - Should American Jews take sides in
Israeli politics?
Sundays at 9:00pm: 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 Nevi'im with Mrs.
Pearl Borow
On sale: Jewish Books for Adults and Children by Simcha Publishing •
Mondays 10:00-12:00
10:30am (men & women) Rambam’s 13 Principles with Rabbi Zev Leff
in recess until September - Mondays, 11:35am- Jewish History Series
by Dr. Henry Goldblum
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, August 1st, 12:30pm, in the Library (free) - Torah video and
lunch: ""Spiritual Reflections" by Rabbi Berel Wein
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)
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the
OU Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT
MEETING: Monday, August 8th, 7:30-9:30pm
Monday, August 1st • Eve of the 26th of Tammuz • 8:00pm, Special
evening on the 3rd yahrzeit of Rabbi Nachman Bulman zt"l - A Man of
Many Worlds; a Sorely Missed Leader, Father and Friend of
English-Speaking Klal Yisroel
Speakers: R' Yaacov Yisroel Bar Chaiim, a close talmid; writer;
educational counselor
HaRav Shlomo Ashkenazi, Rosh Kollel "Boston", Har Nof; Torah editor,
Hamodia Magazine plus Siyum Masechet Eruvin and Maariv, Kibud Kal,
mechitza
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. 7:00-9:00pm
9:00am: Mitzvot of Mas'ei • Phil Chernofsky
Tuesdays, 10:15am - The Parsha thru the Eyes of the Haftara with
Rabbi Sholom Gold
9:00am: Dr. Hayim Abramson: The Names of G-d
11:00am The Essence of Torah
NEW TIME: 11:00am: Rabbi Spiegelman on Parshat HaShavua
12:00pm (women) Review of the weekly Farbrengens of the Lubavitcher
Rebbe with Raizel Zisk
Tuesday, August 2nd, 12:30pm, in the Library (free), Lunch and Video
"The Meaning of Kedusha" by Shprintzee Herskovits
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
Israel Center Video Club (no charge) Tuesday, August 2nd • 2:00pm:
Operation Thunderbolt (about the Entebbe rescue)
Upcoming August 16, 7:00pm: (rerun for night people) - Hill 24
Doesn't Answer
Tuesday, August 2nd, 8:00pm: Mitzvat Yishuv Eretz Yisrael, Guest
speaker: Rabbi Moshe Soloveitchik, Rosh Yeshiva Brisk, Chicago
A class for the serious and the curious... THE LANGUAGES OF THE
TENACH on Tuesday evenings, at 8:00pm - with Yoel Lerner
Wednesday
Wednesdays, 9:10am • Current Issues in Halacha: with Rabbi Macy
Gordon
Wednesdays, 10:30am: Rabbi Yosef Wolicki on Parshat HaShavua
Wednesdays, 10:30am (women only) • Chani Abramson: Songs from the
Siddur - Meaning & Melodies
Wednesdays, 11:30am (men & women): Stories of Inspiration & Chesed,
Share these stories and make a difference with Jackie Lowenstein
Wed. August 3rd, 12:30pm, in the Library (free), "Rav Soloveitchik
on Tisha B'Av" by Rabbi Aharon Adler
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 - (or alternate shiur/shiur-giver) with Rabbi Chaim Eisen
Special Israel Center Shiur - Kuzari with Rabbi Chaim Eisen - Sunday
thru Thursday, 9:15-9:55pm, Chez Saperstein, Neve Dekalim, Gush
Katif
Thursday
Dvar Torah by Menachem Persoff
12:00 (BL): 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, August 4th • 19:00: "Famine Stricken North Korea:On the
Road to Nuclear Armageddon?" by Mr. Stephen Howard Fox Past
Professor of American and Jewish Studies, Pyongyang University of
Foreign Studies, Pyongyang, North Korea
Info: rb@rb.org.il • NIS25 per person, members NIS20, students NIS10
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
or...
UPCOMING at the Israel Center
Shabbat afternoon Shiurim (5:00pm, followed by Mincha at 6:00pm)
Shabbat Parshat Mas'ei Aug. 6th Rabbi Yaakov Moshe Poupko
Shabbat Chazon Aug. 13th Rabbi Binyamin Wolff
Shabbat Nachamu Aug. 20th Rabbi Yaakov Moshe Poupko
Shabbat Parshat Ekev Aug. 27th TBA
Shabbat Parshat R'ei Sep. 3rd Rabbi Alan Greenspan
Shabbat Parshat Shoftim Sep. 10th Yaacov Peterseil and Co.
TISH'A B'AV • Sunday, August 14th
8:30am Slow-paced Shacharit (Sof Zman K. Sh'ma 9:23) and Kinot until
at least CHATZOT (12:44pm) with explanations and commentary by Dr.
David Luchins, and with the participation of Rabbi Neil Winkler
1:20pm Mincha Gedola for Tish'a b'Av
2:00pm Appropriate videos in the Library
See next week's Torah Tidbits for further details
Moadon Sanhedria in cooperation with the Israel Center presents
another...HEALTH mini-LUNCH & LECTURE • Monday, August 15th, 12:00
noon (day after Tish'a b'Av), Dr. Auri Spigelman will speak on
VASCULAR DISEASES and HOW TO PREVENT THEM, Sign up immediately with
the Travel Desk, (02) 566-7787 ext. 261 or 244
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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