Shabbat Parshat Sh'lach
TT #673 - June 24-25, 18 Sivan
5765
This Shabbat is the 283rd day (of 383); the 41st Shabbat (of 55) of 5765
We read/learn the SECOND perek of Pirkei Avot this Shabbat
...UZ-CHARTEM ET KOL MITZVOT HASHEM VA'ASITEM OTAM...: (Bamidbar 15:39)
HALACHIC TIMES
Ranges are THU-THU 16-23 Sivan (June 23-30)
Earliest Talit & T'filin - 4:35-4:38am
Sunrise - 5:34½-5:37am
Sof Z'man Kri'at Sh'ma - 9:07-9:09am (8:12-8:14am)
Sof Z'man T'fila - 10:19-10:20am (9:41-9:43am)
Chatzot (halachic noon) - 12:41-12:43pm
Mincha Gedola (earliest Mincha) - 1:18-1:19pm
Plag Mincha - 6:19-6:20pm
Sunset - 7:53½-7:54pm (7:48-7:49pm)
*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 673 • Rabbeinu Tam (J'm) - 9:16pm
7:13pm (6:20) Jerusalem 8:31pm
7:30pm (6:23) Gush Katif 8:33pm
7:30pm (6:22) Raanana 8:34pm
7:29pm (6:21) Beit Shemesh 8:32pm
7:31pm (6:22) Netanya 8:34pm
7:30pm (6:22) Rehovot 8:33pm
7:11pm (6:22) Petach Tikva 8:33pm
7:29pm (6:21) Modi'in area 8:33pm
7:28pm (6:20) Be'er Sheva 8:31pm
7:28pm (6:19) Gush Etzion 8:31pm
7:29pm (6:21) Ginot Shomron 8:33pm
7:13pm (6:19) Maale Adumim 8:31pm
7:25pm (6:21) Tzfat 8:34pm
7:28pm (6:20) K4 & Hevron 8:31pm
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...
In 4931 (1171ce) there was a terrible blood libel in France that led to
the execution by sword and fire of dozens of Torah scholars who were first
given the option of forsaking their Judaism. This episode was one of many
during the Crusades. Rabbeinu Tam declared the 20th of Sivan as a day of
fasting... like Yom Kippur. Slichot and Kinot were composed for the 20th
of Sivan. Almost 500 years later, in 5408-5409 (1648-49ce - dark years
that became known as TACH V'TAT), the 20th of Sivan became associated with
the pogroms of Chmielnicki, that claimed tens of thousands of Jewish lives
and resulted in the destruction of hundreds of Jewish communities. The
Council of the Four Lands reconfirmed Sivan 20 as a fast day. 332 years
later, On June 23rd, 1982, the Battle of Sultan Yaqub claimed 21 of our
soldiers - including Yair Landau HY"D - in the costliest battle of
Operation Sh'lom HaGalil. 3 soldiers are still missing from that battle.
Lead Tidbit
TT's Bar Mitzva Drasha
The first issue of Torah Tidbits made its modest appearance in two shuls
back on Shabbat Parshat Sh'lach, 26 Sivan 5752, June 27th, '92 (that was
in the last decade, century, and millennium). To maintain the analogy of
this being the Bar Mitzva issue (13th anniversary), we can say that the
very first Dvar Torah was for TT's Shalom Zachor. (Of course, who says TT
is male - but if not, then last year's Sh'lach issue was the Bat Mitzva
one.) we have always felt it very significant to have launched Torah
Tidbits with a message from Parshat Sh'lach. The Israel Center is about
twice the age of TT, and for over 25 years has striven to strengthen the
bonds between the Jew and Torah, Eretz Yisrael, and the Jewish People. So
too, do we continue to encourage Aliya and facilitate Klita. With that in
mind, TT's Bar Mitzva Drasha might sound familiar, but the idea needs to
be expressed every so often.
The ARI Z"L says that the
mitzva of Bikurim is the Tikun (repair and atonement) for the Sin of the
Scouts. Rav Menachem Zemba HY"D brings a beautiful demonstration of the
truth of that notion.
The Meraglim "toured" Eretz
Yisrael and returned to the people of Israel who eagerly awaited their
report. They brought with them fruits of Eretz Yisrael and proceeded to
malign the Land and instill fear in the hearts of the people that resulted
in their panic at the thought of entering the Land. G-d punished the adult
males of that generation for their reaction to the report of the scouts.
And for their refusal to listen to Moshe, Yehoshua, and Kalev who tried to
convince them that Eretz Yisrael was the place for them.
The Mishna asks how one
"takes" Bikurim (first fruits). One goes into his field and sees - for
example - a fig ripening, or a cluster of grapes, or a pomegranate and he
marks them and designates them as Bikurim. When he subsequently brings his
Bikurim to Jerusalem, he too displays the fruit of Eretz Yisrael and he
too speaks out.
The Mishna asks how one
"takes" Bikurim (first fruits). One goes into his field and sees - for
example - a fig ripening, or a cluster of grapes, or a pomegranate and he
marks them and designates them as Bikurim. When he subsequently brings his
Bikurim to Jerusalem, he too displays the fruit of Eretz Yisrael and he
too speaks out. But he does NOT speak like one of Meraglim; he basically
says, BARUCH HASHEM that I have come to this wonderful land that G-d that
HaShem promised our ancestors that He would give to us. Thank G-d that I
live in this Land flowing with Milk & Honey. That same "classic"
description of the Land that the Meraglim also used, but they used it as a
launchpad for saying: A nice place to visit, but who would want to live
there? A terrible thing said then, over 3300 years ago, and STILL being
said by today's Meraglim.
So our message to Torah
Tidbits readers on the occasion of the Bar Mitzva of TT - whether you are
here already, or not yet - Love this Land, believe the HaShem wants us to
live here, and to thrive as Torah Jews in the Land He gave to us. Keep all
the mitzvot, and do it in the Place that G-d wants us to be. Help build
and develop this Land to its fullest physical and spiritual potential,
with all of Klal Yisrael.
SH'LACH Stats
37th of the 54 sedras; 4th of 10 in Bamidbar
Written on 198 lines in a Sefer Torah (ranks 25th)
10 Parshiyot; 7 open, 3 closed
119 p'sukim, ranks 21st, 6th in Bamidbar
1540 words, ranks 27th, 5th in Bamidbar
5820 letters, ranks 27th, 4th in Bamidbar
Sh'lach has shorter than average p'sukim, which explains the drop in
ranking for words and letters, yet the rise in rank within Bamidbar
indicates that there are sedras with even shorter p'sukim
Mitzvot:
3 of 613 mitzvot; 2 positive, 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 - 20 p'sukim - 13:1-20
[P> 13:1 (43)] G-d tells Moshe to send "people” to "scout out" the Land.
(“People” is in quotes because commentaries point to the word ANASHIM and
say that it means people of high caliber and repute - on the other
hand...) The emphasis in the wording of the pasuk is on Moshe being the
one sending the Meraglim, not at G-d's command nor by His "desire".
The representatives of each
tribe are named and the Torah, further testifies to the high caliber of
each man.
SDT Back in Bamidbar, when
the Tribal leaders were named, Efrayim and Menashe were identified as the
sons of Yosef - within the same pasuk. Here, only Menashe is identified
with Yosef, and Efrayim's scout, Yehoshua, is listed 3 p'sukim earlier,
without reference to Yosef. Commentaries note that Yosef had been involved
in "negative reports" (against his brothers), as was the scout of Menashe.
Yehoshua remained clear of the taint of DIBA RA'A and is therefore not
mentioned together with Yosef, in this context.
And Moshe called Hoshea bin
Nun, Yehoshua.
SDT Rashi says that by adding
a YUD to Hoshea's name, he was giving him a bracha that he should be saved
from the group decision of the other Meraglim. Question: MIMA NAFSHACH
(whichever way you want to look things) - Why did Moshe not “bless” the
others scouts similarly? And why would Yehoshua need a bracha when Kalev
apparently did not?
Whether a Scout will come
back with the proper attitude or not was based on each individual's
personality, perceptions, and conclusions. That was up to each of the 12
individuals. That's not why Moshe gave a special bracha to Yehoshua. Moshe
had a separate fear concerning Yehoshua. He could imagine Yehoshua joining
the ten Meraglim in discouraging the People from entering the Land so that
Moshe's life would be prolonged. Eldad and Meidad had prophesied that
Moshe would die and Yehoshua would lead the people into the Land, Yehoshua
heard that and was quite agitated. Moshe's bracha to Yehoshua was to keep
Yehoshua honest, so to speak, so that he would not join the "evil advice"
for any reason, even one to benefit Moshe himself.
Moshe gives the scouts
instructions and an itinerary, hoping that they will return with an
encouraging report for Bnei Yisrael. It was the time of the ripening of
the grapes, Bikurei Anavim.
Levi - Second Aliya - 20 p'sukim - 13:21-14:7
The Torah describes the 40-day "tour" of the scouts. When they returned,
they reported to the People about the truly beautiful land to which they
had been sent. They showed the samples of the fruits they brought back
with them. They described the apparent strength of the inhabitants (in an
attempt to scare the people). And they mentioned Amalek and other nations
(knowing it would have a discouraging effect).
Kalev silenced the people and
tells them that they should go to the Land; "we can do it!". The other ten
scouts objected and spoke further against the Land, causing widespread
panic among the people. Moshe, Aharon, Kalev, and Yehoshua are greatly
troubled by the words of the Meraglim and by the reaction of the people.
Kalev and Yehoshua proclaim the goodness of the Land.
SDT ...and we were in our
eyes like grasshoppers (compared to the giants of Canaan) and so we
appeared to them. The Kotzker Rebbe and others define two components of
the Sin of the Spies from this part of the pasuk. First, that we saw
ourselves as small and insignificant, compared with the nations in Eretz
Yisrael. Second, that we were concerned about how others perceived us.
With G-d obviously on our side (we know what happened to Egypt and we
witnessed so many miracles performed on our behalf), we should not have
viewed ourselves that way. And, how others perceive us is their problem,
not ours. Each of these attitude-problems sadly exist in our own time.
SDT Rashi says that when the
Meraglim stressed how strong the people in K'na'an were, they were
including an insult to G-d as well, as if to say, they are stronger even
than G-d.
Notice how the first time the
Meraglim spoke to the people, they did not say that we shouldn’t go into
Eretz Yisrael. They “just” described some of the difficulties we would
face and apparently hoped that their report would scare off the people.
After Kalev took the micro- phone, so to speak, and gave a brief but
enthusiastic “Aliya pep-talk”, the Meraglim dropped the subtle approach
and spoke out openly against going into Eretz Yisrael. This is what the
Torah described as DIBA RA’A AL HA- ARETZ, Lashon HaRa, against the Land.
It might be said that people
who tell other Jews about terror attacks and other difficulties that we
face in Israel are “guilty” of “first-stage” Meraglim- talk. Those who add
“you gotta be crazy to live there” or words to that effect, are repeating
and perpetuating what is maybe the greatest communal sin in the history of
the Jewish People. The sin of the Meraglim created the blackest day on our
calendar, Tish’a b’Av. The destructions of the two Batei Mikdash and the
various causes of the CHURBAN were “merely” add-ons to Tish’a b’Av. When
we totally repudiate - by action, not just by word - the Sin of the Spies,
and embrace - by action, not just by word - the righteous behavior of
Kalev and Yehoshua, then we can hope for the fulfillment of the prophecy
of Zecharya that will see Tish’a b’Av and the other Churban- related fasts
become YAMIM TOVIM.
Shlishi - Third Aliya - 18 p'sukim - 14:8-25
“If G-d wants us to go there, then we will obviously be able to prevail.
Just don't rebel against Him” The people wanted to stone Kalev and
Yehoshua for those words.
[P> 14:11 (15)] G-d is
"angered" by the people and "suggests" to Moshe that He will destroy them.
Moshe argues on behalf of the people. His (main) argument is that other
nations will say that G-d did not have the ability to bring Bnei Yisrael
into K'na'an, so He killed them in the wilderness. This would be a Chilul
HaShem. Moshe then invokes a modified version of the Divine Attributes and
pleads for forgiveness for the people. (Part of Moshe's words at this
point have been incorporated into our davening.) G-d agrees to Moshe's
pleas. (G-d's response to Moshe also becomes part of the Yom Kippur
davening.) G-d declares that this is the tenth time that the People have
"tested" His patience (so to speak). He promises that the men of this
generation will not enter the Land - except Kalev (and Yehoshua).
The People are told that
Amalek and the Canaanites occupy the valley and that they (the People of
Israel) will have to divert towards the Midbar.
Compare and Learn
Towards the end of last week's sedra, we have the episode of Miriam's
talking about Moshe and her punishment for her relatively mild
transgression of LASHON HARA. Commentaries point out the juxtaposition of
the episode of the spies.
There is more to this than
"simply" two examples of Lashon HaRa, one about a person and one about
Eretz Yisrael. There are important elements and details to be learned one
from the other.
For example, it is not just
the speaker of Lashon HaRa that transgresses. Those who listen to LH
passively, without objecting, those who accept the LH as truth - they too
transgress. The Sin of the Spies was not restricted to 10 people.
Thousands of those who heard what was said and accepted it, and panicked
because of it, they too were guilty. And they were punished, as we know.
Translate this into our time.
It is not enough for one to refrain from bad- mouthing Eretz Yisrael, one
cannot stand by idly when others do it. Kalev jumped up as soon as he
heard what the Meraglim said. He did his best to repudiate the words of
the Meraglim and then made his own impassioned pitch for Aliya.
We must not "put down"
Israel, its people, life here, etc. We must object when others do. And One
should be avoid saying something negative even in a joke.
One commentary turns the
question of juxtaposition around. Something has to follow something else
in the Torah. Going to ask about every two things that come together? He
answers based on the explanation of the function of the parsha that is
bracketed with the backwards NUNs (in last week’s sedra). It was to
separate between tragic episodes. If so, then why not separate between the
episode of Miriam and that of the Spies? Answer: To note the parallels.
R'vi'i - Fourth Aliya - 27 p'sukim - 14:26-15:7
[P> 14:26 (20)] The Torah elaborates upon the devastating pronouncement by
G-d. The People shall roam in the Midbar for a number of years equal to
the number of days of the spies' trip.
Clarification: The Sin of the
Spies occurred on Tish'a b'Av 2449, more than a year out of Egypt. The
total time in the Midbar from Exodus to entry into the Eretz Yisrael is 40
years (less a few days). So the punishment is really for less than 39
years, not 40. The answer is that the Sin of the Spies is the culmination
of the "angering" of G-d. We can say that it began back at the Sin of the
Golden Calf (or even before that - we "complained" when were hardly out of
Egypt). The 40-year punishment is retroactive to Cheit HaEigel (or
earlier).
The people deeply regret
their behavior and NOW decide to enter the Land immediately. Moshe warns
them not to, because G-d no longer wants them to do so (at this point).
Some of the people went anyway - without the protection of the Aron, so to
speak - and are defeated and repelled by Amalek and K'na'an.
[P> 15:1 (16)] The Torah next sets down the details of the flour and oil
offering and libation of wine that are to accompany most korbanot.
It is important to note the
context of these laws. Right after being told that the older generation
(males) will not enter the Land, G-d comforts the people by teaching
procedures that will apply in Eretz Yisrael, specifically mitzvot that are
to be "pleasing to G-d". It is as if G-d says, "Don't be too dismayed;
your children will live in Eretz Yisrael and will serve Me in the Beit
HaMikdash" in this special way. Note also that the Aliya-break comes in
mid-topic, leaving us, at the break, to ponder and savor the fact that we
will yet bring about REIACH NICHOACH L'HASHEM.
Chamishi - Fifth Aliya - 9 p'sukim - 15:8-16
The details of the MINCHA & NESECH are completed in this portion,
finishing with a reiteration and emphasis on the equality of Torah law for
all Jews.
Furthermore... It seems obvious that this area of mitzva was purposely put
here in the aftermath of the Sin of the Spies. There are at least two
other places in the Torah where the topic is presented, where the mitzva
is counted, and where it fits well in the context. It seems superfluous
here except as a message for the post- Meraglim period. Note also, that it
is not merely a mitzva that will apply in Eretz Yisrael, but one that is
part of the Beit HaMikdash service.
Shishi - Sixth Aliya - 10 p'sukim - 15:17-26
[P> 15:17 (5)] The mitzva of Challa is presented [385,A133 15:20].
MitzvaWatch
Two major aspects of this precious Mitzva are:
It is performed with THE essential food of humans - Bread is the staff of
life. This elevates the mundane physical necessity of food to a spiritual
level.
Which, by the way, fits the
idea of "Man does not live by bread alone". This idea, presented in the
beginning of Parshat Eikev, referred to the Manna as that which indicated
to the People that it is "by the mouth of G-d, that man lives". That being
so during the years of wandering in the Midbar, the concept continues in
perpetuity via the mitzva of CHALLA and the other mitzvot associated with
bringing bread to our tables, as well as washing for HaMotzi, HaMotzi and
Birkat HaMazon.
Secondly, the fact that we
are to give Challah to a Kohen - specifically after most of the work has
been done, meaning that we give Challa from ready-to-pop-into-the-oven
dough rather than the raw produce of other gifts to the Kohen - indicates
that it is not merely the gift that is significant, but the service to the
Kohen that we perform that is important as well.
Challah is one of the Mitzvot
that our Sages have kept active by rabbinic decree since the destruction
of the Beit HaMikdash, so that its practice and lessons should not be lost
to us. Furthermore, Challah is rabbinically required in Chutz LaAretz,
although the Torah introduces the mitzva with, "with your coming to the
Land". This too helps keep "Torat Challa" alive among the Jewish People.
Often, reciting and learning appropriate Torah passages is sufficient to
remember a "suspended" mitzva. Not with this one. Actual performance of
the mitzva continues.
[S> 15:22 (5)] Next the Torah
presents the details of the Chatat (sin offering) of the community (in
cases where the leaders of the community inadvertently misled the people
(in Avoda Zara related matters.) Here again it seems obvious that this
topic is brought up because of the Sin of the Spies. This mitzva is not
counted here, but it certainly conveys G-d's attitude (so to speak) about
Cheit HaMeraglim. We recognize that sometimes our leaders must bear the
responsibility of leading us astray (but not always - often we must be
accountable and not claim that we were just following orders). The ideas
(and text) of this portion form part of our Yom Kippur service.
Sh'vi'i - Seventh Aliya - 15 p'sukim - 15:27-41
[S> 15:27 (5)] On the other hand, many times each individual must be
accountable for his own actions; we cannot always blame our leaders. The
Torah in this portion discusses the Chatat of the individual. These
offerings are appropriate only for inadvertent violation; intentional
violation (idolatry is implied) is punishable by KAREIT (excision, being
cut off...), and is atonable by other methods.
Following Cheit HaMeraglim
and preceding the episode of the wood- gatherer, the Torah presents us
with both types of Chata’ot - communal and individual.
These topics are dealt with
(and counted among Taryag) else- where. Again, we are seeing (perhaps) an
example of repeating something in a specific context or juxtaposition in
order to make a point and deliver an important message to us.
[P> 15:32 (3)] The Torah next
tells us of the wood gatherer (Tradition identifies him as Tz'lofchad) who
was locked up pending details from G-d as to how a public desecrator of
Shabbat is to be executed. (That it is a capital offense was already
known.)
[S> 15:35 (2)] G-d's command
was to stone the violator. And so it was done.
[P> 15:37 (5)] The final
portion of the sedra is the third passage of the Sh'ma - the portion of
Tzitzit. It contains the mitzva to put Tzitzit on the corners of a
four-corner garment [386,A14 15:38] and that one of the strings of each
corner should be dyed t'cheilet, the special blue dye.
Our Sages went out of their
way to involve us in the mitzva of Tzitzit - with Talit Gadol and Talit
Katan - although we could technically not be required to fulfill this
mitzva because our regular clothing does not usually have four corners.
Perhaps they did so because Tzitzit is not merely a mitzva that we
"perform", it is a mitzva that we wear. It is an integral part of our
everyday lives. It is part of our Jewish uniform. What a shame to be
without this inspirational mitzva because the style of clothing has
changed and we no longer wear 4-cornered garments.
Furthermore, the Torah links
the mitzva of tzitzit with all the mitzvot of the Torah; tzitzit (and/or
the P'til T'cheilet) serve as a reminder of the Jew's all-encompassing
commitment to G-d. This is followed by the warning not to follow the evil
temptation of the eye (mind) or heart (emotion) [387,L47 15:39]. The Torah
then reiterates the importance of belief in G-d in general, and in His
having redeemed us from Egypt, in particular. Thus, the twice daily
recitation of the Sh'ma constitutes the fulfillment of the mitzva to
remember the Exodus "all the days of your life", in addition to its own
mitzva, the recitation of the Sh'ma. It follows that when one recites the
Sh’ma, one should have specific KAVANA at the end of the third passage to
fulfill the mitzva to remember the Exodus all the days of our lives.
These last 5 p'sukim, Parshat Tzitzit, are reread for the Maftir.
Haftara - 24 p'sukim - Yehoshua 2:1-24
Paralleling and contrasting with the sedra, the Haftara tells us of two
other spies (Kalev and Pinchas) who were sent by Yehoshua into Yericho.
Rahav, who had heard of the wonders that happened to the People of Israel,
protects the spies from the men who are searching for them. In exchange
for her protection, Rahav receives a promise that she and her family will
be spared when the Israelite army attacks the city. Tradition tells us
that Rahav subsequently became a sincere convert to Judaism and the wife
of Yehoshua. In one case, the Spies were our undoing. In the other, they
served a very positive function. Ironic.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 289 •Laws of Robbery, Coveting, and Desiring and Restoring the
Robbed Object
In these lessons, as in the
lessons dealing with theft, we do not deal with the criminal aspects of
robbery, but rather with the civil laws, that s, between the robber and
the victim.
As stated in previous lessons
there is a difference between robbery and theft. The thief does not want
the victim to know that he is stealing the victim’s property. The robber,
usually blatantly faces the victim when he robs him; the victim knows that
he is being robbed.
In these lessons, as in
previous lessons, the robber shall be called Reuven and the victim shall
be called Shimon.
The Transgressions There are
five commandments regarding robbed property; four negative and one
positive. (1) not to commit robbery; (2) not to withhold due obligations;
(3) not to covet; (4) not to desire; and (5) to restore objects obtained
by robbery. If one robs another of his objects, it is regarded as if he
took his life. “So are the ways of everyone that is greedy of gain, he
takes the life of the owner’s thereof.” (Mishlei 1:19).
Robbery If Reuven robs Shimon
of an object worth at least a p'ruta, (the smallest coin at the time of
the Talmud) he transgresses the Torah command, “You shall not cheat your
fellow and you shall not rob.” (Vayikra 19:13) The prohibition applies to
robbing Jews or Gentiles. A G-d- fearing person will not take anything
even if the owner is not particular as to the thing taken. One example
given is passing by a wooden fence that has loose splinters and taking a
splinter to clean one’s teeth. If everyone will continue to do this, after
some time the fence will no longer be standing. Other examples, (1) Shimon
invites Levi to his home and serves him tea and Reuven comes uninvited.
Shimon is embarrassed not to offer Reuven tea and Reuven accepts, knowing
that if Shimon did not offer tea to Levi he would not have offered tea to
him, and; (2) to take snuff or a cigarette from his pack if it is on his
table or to use his matches. These examples are subject to being worth at
least a peruta.
Robbery includes Reuven’s
taking Shimon’s object by force, by seizing an object from Shimon’s hands,
by entering Shimon’s premises without permission and taking objects, by
seizing Shimon’s animal and making use of it, by entering Shimon’s field
and eating produce, or by any similar acts. Robbery includes taking the
object without the knowledge of the owner, with the intent to return it or
to pay for it, or to return an object worth more than the robbed object.
One must not rob using a ruse; for example a person going through the
marketplace and tastes something from each store, pretending he is tasting
food to decide if he wants to buy it. Shimon owes money to Reuven and
Reuven enters Shimon’s house to seize an object as collateral for the
debt. The prohibition is compounded if the money due from Shimon to Reuven
arises from an unpaid loan. In such an instance Reuven transgresses
additional commandments of a lender not being permitted to enter the house
of a borrower to take collateral.
Withholding obligations
Reuven comes into possession of Shimon’s money with his consent. He
withholds it forcibly and does not return it when Shimon demands its
return. For example, Reuven owes Shimon money from a loan or for wages,
and when Shimon claims the money, Reuven refuses to turn it over, and
Shimon cannot obtain it because Reuven is an overbearing and tough person.
Reuven transgresses the Torah command, “You shall not cheat your fellow.”
Covet Reuven covets an object
belonging to Shimon that is possible for Reuven to purchase from Shimon,
and he pesters and annoys Shimon until he sells the object to him. Reuven
has transgressed the Torah command “You shall not covet”. This holds true
even if he pays a high price. The transgression takes place when he buys
the object; it must entail an act by Reuven.(2) Shimon has a trade and
Reuven wants to learn the trade. Shimon refuses to teach the trade to
Reuven. Reuven pressures Shimon’s friends to pressure Shimon to teach
Reuven the trade. This is a transgression of the commandment not to covet.
Desire Reuven transgresses
the Torah command “You shall not desire” as soon as he thinks in his mind
how he will acquire the desired object from Shimon and allows his mind to
think of this over and over. Desire leads to coveting and will lead to
robbery, and if Shimon protects himself from robbery, it may lead to
bloodshed. It may be that Reuven commences by transgressing only one
prohibition by desiring Shimon’s object; and then when he acquires it by
pressuring Shimon to sell it to him, he transgresses the second
prohibition. And if Reuven is not successful in pressuring Shimon to sell
and then he robs him of the object, Reuven transgresses three
commandments.
Seizing an object from Shimon
Reuven seizes an object from Shimon’s hand and there is one witness to the
seizure. Shimon brings a lawsuit to recover the object, and Reuven pleads
that the object is his. Reuven pleads that Shimon is holding the object
for him, or he purchased it from Shimon, or Shimon told him to take the
object in payment of a debt, or any other reason why Reuven would be
seizing the object. The witness does not know if the plea of Reuven is
true. Since the witness has not contradicted Reuven, Reuven is not
permitted to take an oath. And therefore he must restore to Shimon the
object that he seized.
The Torah Command to Restore
the Robbed Object The Torah commands a robber to restore the very object
that he robbed as it is written, “He shall restore the robbed object that
he robbed” (Vayikra 5:23). If the object is lost or altered he must pay
its value. According to Torah law if Reuven robbed a beam from Shimon and
placed it in his roof, he must now restore the beam to Shimon, even if it
means pulling down his entire house. He does not have the option to
restore money in place of the object. He does not have the option to pay
money instead of the object.
Rabbinic decree The Rabbis of
the Talmud, in order to encourage transgressors to repent, decreed that in
such a circumstance Reuven need not tear down his house but may pay for
the value of the robbed beam. When Reuven is ready to repent, or was
adjudged by Beth Din to be the robber of the object, since it did not
undergo any physical change, he is ordered to restore the object that
which he robbed. Or Beth Din will determine if he must restore the robbed
object if it is in the state it was robbed, or may make a money payment in
its place.
The subject matter of this
lesson is more fully discussed in volume IX chapters 359 & 360 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
Two Dishes for the Shabbat
Meal
The very first chapter in the Shabbat section of the Shulchan Arukh is
entitled "To be careful with the honor of Shabbat", and the chapter itself
tells us to honor the Shabbat with sufficient food, even if it means
scrimping during the week (SA OC 242). The Mishna B'rura (MB) elaborates
that if possible we should try to have at least two different dishes. (It
is interesting to note that in the laws of charity the Shulchan Arukh
rules that even an anonymous beggar should be given a number of dishes for
Shabbat meals - SA YD 250:4.)
This custom is also hinted at
in the Shabbat zemirot, for example in Ma Y'didut which tells of the need
"to set out a number of varieties" of food (La'aroch kama minim).
The source for the MB is the
Zohar, evidently the following passage: "And on Shabbat night, a person
should eat from all [he has prepared], to show that this canopy of peace
comprises all, as long as he does not detract any dish from the day... It
is enough if he leaves two dishes."
The way the Zohar envisions
tasting a number of dishes is to taste a bit at night of the dishes which
are prepared for the day. At the most basic level this is just a practical
consideration; if someone has limited resources he may have prepared only
one dish for each meal, but even so he can have a variety of dishes by
tasting a tiny bit at night of the dish designated for the daytime. At
this level, showing that "the canopy of peace encompasses all" just means
that the repose and delight of Shabbat encompasses a range of bodily
enjoyments, that all worldly delights can be elevated to holiness.
However, the clear intention
seems to be to show that specifically the evening meal includes an aspect
of the daytime meals. This is after all the specific example given, and
besides the "canopy of peace" is a description of Shabbat used
specifically at night (in the Sh'ma b'rachot of Shabbat Maariv).
Many sources testify to the
fact that each period on Shabbat - evening, morning, and afternoon -
represents a different aspect of Shabbat. The passages from the Zohar
printed in many siddurim following the Shabbat prayers provide a
kabbalistic classification. The wording of the Shabbat prayers in many
prayer books provides a simpler but related one: the special benediction
for Shabbat in the Amida requests just before the closing that Israel
should rest "on it", but at night we say BAH (feminine), in the morning BO
(masculine) and at minchah BAM (plural). Night is the feminine aspect,
morning the masculine, afternoon the unification.
The Tur, explaining why each Shabbat Amidah prayer has a completely
different opening, states that evening refers to the Shabbat of the
Creation, morning the Shabbat of the giving of the Torah, and afternoon to
the future Shabbat, the aspect of Shabbat which is "like the World to
Come" (Tur OC 292).
Basing ourselves on this
understanding, the injunction to eat from each meal on Shabbat evening
reminds us that the Shabbat of Creation already includes an aspect of the
giving of the Torah and the final repose of the World to Come.
The Shabbat of Creation
occurred because Hashem rested - He desisted from the work of creation,
even though the world was yet incomplete. The Torah states that Hashem
blessed and sanctified the seventh day, because on it He rested from all
his work "which G^d created to make" (B'reshit 2:3). The Midrash states
that "created to make" means that Hashem created the world incomplete, "to
make" it complete by human endeavor. Yet this seeming incompleteness
really encompasses the world's ultimate perfection. The future giving of
the Torah was already "built-in" to the Creation, as Rashi explains only a
few verses previously, on B'reshit 1:31. The "incompleteness" of the
original Creation left room for the giving of the Torah, which would
enable mankind to perfect the world with our own efforts ultimately
leading us to the World to Come. So the Shabbat of the Creation already
includes a "taste" of the entire process of the ultimate perfection of the
world.
TANACH
SPIRITUAL AND ETHICAL ISSUES IN THE BEREISHIT STORIES by Dr. Meir Tamari
Free Will, Divine Punishment and Divine Mercy
The very first encounter between Hashem and Man centers on the commandment
not to eat of the tree of Knowledge. It appears throughout Western
culture, featuring as a dominant motive in theological literature, art,
folklore and idiomatic speech. The Garden of Eden prior to Man's Fall,
innocent Man and Woman, Forbidden Fruit, Eve the Temptress, and the
Serpent the evil seducer, G-d's anger, Paradise Lost; all are questions
about the cause of sin, human depravity and the lack of harmony within the
individual's themselves, between one and another, and between them and the
rest of nature. Irrespective of some similarities in the questions and in
the answers between those of other faiths and philosophies and Torah,
Judaism has both questions and answers that are specific to it and
different from all of them.
The Tree of Knowledge according to our Sages was either the Grape, the
fruit of which brings happiness [good] and drunkenness [evil], or the Fig
from which they made themselves clothes to hide the new knowledge that
they had after eating of it, or the Wheat that is the symbol of knowledge
since a child is considered able to study at 3 years old when he is able
to taste wheaten food. It is unclear where the idea held so widely in
non-Jewish lore, of the Apple as that fruit came from. Irrespective of
what tree was involved, all our sources agree that Adam and Chava had
knowledge of good and evil. To assume differently would make punishment
for their disobedience, unjust.
We can distinguish 4 major
Jewish approaches to their change in knowledge:
[1] Their knowledge of good
and evil was clear and distinct, before they ate of the fruit, whereas now
the differences between them were confused and blurred.
[2] Their innate being was
good and perfect without a Yetzer HaRa before eating from the tree, so
that this Yetzer could only have been brought to them by an external
factor, the Nachash.
[3] "And G-d saw all that He
had made and behold it was very good" (B'reishit 1:31). Chazal taught that
very good included the Yetzer HaRa (Chizkuni). Yetzer HaRa is the ability
to choose evil (S.R.Hirsch). So even before they ate, they had the choice
between good and evil. In this they were radically different from animal
wisdom, represented by the serpent, that has instinct, a G-d given
knowledge of good and bad that does not allow them to do evil. This
instinct tells them what is good for them - what to eat, when to mate,
when to hibernate or to migrate to protect themselves from danger or from
the seasons.- and what is evil - the opposite of their instincts. For Adam
and Eve there was the superior knowledge of Free Will guided by Divine
Wisdom. Hashem had told them not to eat of this tree and His Word should
have sufficed for them to distinguish between good and evil. Despite this,
they elevated the distinction taught by their knowledge over His, and
arrogantly chose to eat (Rabbi S.R.Hirsch). Chava knew that the fruit of
the tree was good for eating, that it was a delight to the eyes and
desirable as a means to wisdom. When she saw the snake, guided by his
legitimate instinct, eating of the fruit she said to herself that if the
snake could eat and not die so she could chose to also eat of it, and
would not die despite G-d's command (Abarbanel). Parallel to these views,
we can understand the Midrash that Adam and Chava's sin was that of theft,
defined as taking anything that does not belong to them; the fruit that
belonged to G-d.
[4] "Man was created to use
his Free Will to elevate the animal instincts in him and thereby become a
partner with Hashem in Creation. Now the Midrash tells us that Kayin and
Hevel were born before the first Shabbat. Had Adam and Chava waited for
that Shabbat, they would have succeeded in transforming their relationship
from something akin to the animal instinct into Kiddushin (sanctified
marriage). The fruit of the Tree of Knowledge, blurring the difference
between god and evil prevented that" (Shem Mi Shmuel).
The reverse side of the coin
to Man's Free Will is the consequences of that choice - reward or
punishment for obeying or disregarding His Will. So the three participants
were punished each according to their misdeeds. "To the serpent He said,
'You shall eat of the dust of the earth'. Take your livelihood of dust
that is plentiful and get out of My sight" (The Admor of Kotsk). A
livelihood is assured to him, but without any need or help from G-d, in
contrast to the whole of Creation that looks to G-d for its sustenance and
receives it, so that a connection exists between them and Hashem. "The
difficulties and pain of childbirth are not the punishment, as they simply
flow from the physical structure of a woman. However, Chava had used her
sexuality to influence Adam and thereby rule him, so she was told, 'Your
lust shall be to him, and he will rule you'" (Abarbanel). "Adam had
negated his subjection to G-d's Will and thereby violated the world's
harmony that exists by virtue of that Will. Being out of harmony with His
Creation means a constant struggle with other people and with the natural
world to earn and safeguard his that his livelihood and his wealth" (S.R.Hirsch).
The non-Jewish world speaks
about the Old Testament, G-d of stern Justice without Mercy; there are
Jews whose reading of history is basically the same. Yet Tanach is replete
with examples that this not so, rather that always Hashem's Justice is
tempered with Chesed and Rachamim. The Torah tells us of the generation of
the Flood 'Vayigva kol basar', vayigva is not used to describe death
through suffering and pain but through the kiss of G-d. When Noah goes
into the Ark, Hashem Himself closes the Ark. At the end of the Torah,
Hashem does Chesed Shel Emet and buries the dead. When Adam and Chava hide
because of their nakedness, showing that they retain their embarrassment
and shame at their wrongdoing, Hashem made clothes of skins to clothe the
naked.
"In the Torah of Rabbi Meir it is written, 'He made them clothes of light
(spirituality)'; 'BIGDEI OR' - 'or' written with an Alef-light, rather
that with an Ayin-leather" (Midrash).
This is the 87th installment in Dr. Tamari’s series on “Tanach and its
messages for our times”
MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] A Touch of Wisdom, A Touch of Wit
[5] Parsha Points to Ponder
[6] Torah Tidbits - Behind the Scenes - poem by Sharon Cutler
[7] Pirkei Avot
[8] G'matriya Match
[9] From the desk of the director
[1] From the virtual desk of the OU VEBBE REBBE
The Orthodox Union – via its website – fields questions of all types in
areas of kashrut, Jewish law and values. Some of them are answered by
Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed
by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul
Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National
Religious community in Israel and abroad. Ask the Rabbi is a joint venture
of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center.
The following is a Q&A from Eretz Hemdah...
Q: In the case of tequila
with a worm in the bottle, is the worm batel b'shishim (nullified by the
presence of 60 times more permitted material than forbidden)? Does the
fact that a worm is repulsive to eat make a difference, as appears in
Yoreh Deah 104:3?
A: We assume your question is
based on halachic curiosity. An article on the OU website, "Hard Truths
About Hard Liquor," explains that tequila requires a hechsher (rabbinic
supervision) irrespective of the worm that some brands put in. If there is
a hechsher, there will not be a worm. Your question raises interesting
issues in the rules of ta'arovet (mixture between permitted and forbidden
materials), some of which we will discuss.
We will distinguish between
two situations. Let us first deal with a case that the worm was removed,
and the question is about taste that might have been absorbed in the
drink. There is a rule of kavush k'mevushal, that when a solid soaks in
liquid for 24 hours (in some cases, less) they exchange taste (Shulchan
Aruch, Yoreh Deah 105:1). However, in this case, this is not a problem,
because the volume of the tequila is certainly 60 times the volume of the
worm.
There is a concept of berya,
that a whole organism, dead or alive, is not batel b'shishim (ibid.
100:1). However, that applies only to the organism, which has a special
importance because it is a whole unit, not to the taste that it emits
(ibid.:2). We now move to another issue. One may not set up a situation
where bitul is needed to render the food kosher, and if he does so
purposely, no one may eat the food (ibid. 99:5). Here the worm should not
have been put in. However, assuming non-Jews, who are not obligated in the
laws of kashrut, set up the situation without Jewish encouragement, this
is not a problem (Rama, YD 122:6). Therefore, if the worm was removed, the
fact that it had been there would not deem the tequila non-kosher.
We now move to the case that
the worm remains. If it is a full worm, there is the issue of berya, which
we mentioned. We cannot accept your suggestion that bitul should occur
because of a worm's repulsiveness for three fundamental reasons. The
Shulchan Aruch you refer to goes as follows; "Unseemly things that a
person is repulsed by, such as ants, flies, and mosquitoes, which everyone
stays away from because they are unseemly, even if they are mixed into a
stew and their body dissolves into it, if the permitted food is more than
the forbidden food, it is permitted. However, if one can check and pass
through a strainer, he should check and pass through a strainer."
Firstly, this halacha applies
only when the object does not remain as a berya (see Beit Yosef ad loc.,
Shulchan Aruch 101:4 and Shach 101:7). Secondly, a food's status as
repulsive depends on the context and the medium in which the forbidden
food is mixed. Although we find a worm repulsive in an alcoholic beverage,
there are apparently people who do not mind it. (There are halachic
discussions about the status of a worm, the medium of alcoholic drinks,
and the issue of something that is repulsive to some and not others, but
we will skip them.)
The most fundamental point is
that in when one can discern the forbidden object within its medium, there
is no ta'arovet at all. After all, why do the laws of bitul apply? It is
because the Torah did not require us to discard a lot of permitted food
because a little forbidden food "infested" it. However, in a case that one
can remove the forbidden food, the rationale for bitul is missing. This
concept is almost certainly Torah law and is at least a rabbinic
requirement for ta'arovet (see Taz, Orach Chayim 632:3 & Sdei Chemed, vol.
I, pg. 443). That is why the Shulchan Aruch (104:3) required straining the
food to remove flies. This is even clearer when one can easily identify
and remove the worm. So no matter how repulsive a worm might be, just as
one cannot eat it by itself, one cannot drink the bottle of tequila if the
worm may also be ingested.
Ed. note: Surfing the web, we
discovered that tequila is not the drink that traditionally has the worm,
but another Mexican, related drink called mezcal. Legend has it that the
worm (really a caterpillar) has hallucinogenic, magical, and/or aphr
disiac properties. Those in the know claim it is a relatively recent
marketing ploy. The worm, by the way, is intended to be eaten.
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
We must learn to live IN the present without living FOR it.
From A Candle by Day by Rabbi Shraga
[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
Giants and Grasshoppers
And then we saw the Nefilim, the sons of Anak who come of the Nefilim: and
we were in our own sight as grasshoppers, and so were we in their sight" (B'midbar
13:33).
The scouts sent by Moshe to tour the Promised Land returned with a
terrifying report. The inhabitants of the land are formidably huge -
giants - similar in proportion to the fruits of the land. "There is but
one conclusion", they said. "One must be a giant in order to live in the
Holy Land. There is no place for us, little grasshoppers, in a land that
demands stature and nobility. Better that we live a quiet, secure life as
grass- hoppers in the wilderness than to aspire to great moral and
spiritual heights."
Interestingly, Targum Onkelos translates chagavim, "grasshoppers," as
kamtzin. The Talmud (Gittin 55a) attributes the destruction of the Second
Temple to petty, little people who looked upon others with disdain and
contempt. Such is the tragic story of Kamtza and Bar Kamtza.
To be a giant or to be a grasshopper? That is the question!
Rabbi Reuven Grodner, Kfar Adumim
a graduate of Yeshiva University, RIETS, made Aliya 21 years ago, after
having been congregational rabbi for 18 years. He is the director of the
Hillel-Hecht Beit Midrash at the Hebrew University, for the past 20
years... lecturer at Pardes Institute... author of the two-volume work
"The Spirit of Mishnaic Law". He lives with his wife, Chaya, in the
community of Kfar Adumim.
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
R' Yisrael Salanter stayed at a village inn. The innkeeper saw a
distinguished looking man, and asked, "Are you by any chance a shochet?"
"Why?" asked R' Yisrael.
"I have an animal to be slaughtered, and it's a real nuisance to bring it
to the city to be slaughtered," the man replied.
"No", said R' Yisrael, "I am not a shochet."
A few minutes later R' Yisrael said to the innkeeper, "Would you mind
lending me a ruble?"
"I can't lend you any money", said the innkeeper. "I don't know you at
all."
"Listen to what you've just said", R' Yisrael told the man. "You are not
willing to trust me with even a ruble, yet you would have trusted me
without any qualms to slaughter an animal, an act which involves many
Torah laws and prohibitions."
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of
Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and" Wisdom and
Wit" — available at your local Jewish bookstore (or should be).
Excerpted with the permission of the copyright holder
[5] Parsha Points to Ponder -for SH'LACH
1) Rashi (13:16) quotes the Midrash which teaches that Moshe prayed for
Yehoshua to be saved from the plot of the spies. Why did Moshe pray for
Yehoshua alone, to see Israel in a positive light and not for all the
other spies?
2) The Gemara (Sota 34 quoted by Rashi 13:26) says that just as the spies
returned to the people with evil plans, so too, they originally left the
people with evil plans. How can this be understood in light of Rashi's
earlier comment (13:3) that when they left to perform the mission they
were righteous?
3) Why didn't Yehoshua join Kalev in trying to calm the fears of the
nation in 13:30?
Last week's Parsha Points to Ponder (B'HA-ALO-T'CHA)
(1) Rashi explains (8:2) that
the command for Aharon to maintain the Menora specifically follows the
dedication offerings of the leaders of each tribe since Aharon was
saddened that he and his tribe were not involved in the dedication
ceremony. Why was Aharon the one who was upset and not the Nasi of Levi,
Elitzfon ben Uziel (according to the Midrash)? Wasn't he the one who was
actually deprived of participating in the dedication ceremony?
Rav Elimelech Fischman (my
great-grandfather) answers that the tribal leaders chose to use wagons (AGALOT)
during the Mishkan's dedication in order to atone for the sin of the
golden calf (similar word - EIGEL). The tribe of Levi did not sin with the
golden calf, and therefore, did not need to participate in the dedication
ceremony. Aharon, however, was at a loss since he was the one member of
the tribe of Levi who had been involved with the sin of the golden calf.
He had no leader representing him to atone for his sin. Thus he, and not
the leader of Levi, was agitated. G-d, therefore, charged Aharon with
taking care of the candles which could serve as his atonement for his own
involvement with the sin of the golden calf.
(2) Rashi comments that the
section dealing with Pesach Sheni (9:6-12) should in reality have been
initiated by Moshe. However, these men who came forward to ask to fulfill
the Pesach offering merited to have it taught through them instead since
they were the impetus for this mitzva. Why doesn't the Torah actually
mention their names to truly give them the merit of having it taught
"through their hands" in Rashi's words?
Rav Moshe Feinstein teaches
that the Torah does not write their names because they were great people
outside of this particular action and we should not think that the mitzva
was done through them because of this general greatness. Now that their
names are not mentioned, we know that the mitzva was given through them
only because of their love and desire for the mitzva, teaching us the high
levels one can reach from complete love for a mitzva alone.
(3) The Torah describes a
conversation between Moshe and Yisro regarding whether Yisro would join
the Jewish people on their journey to Israel. (10:29-32) Why doesn't the
Torah actually relate whether Yisro chose to join the Jewish people or not
at the end of this conversation?
Rav Moshe Eisenmann explains
that since the Torah does not mention the end result of the conversation,
the message for all generations must be just that the conversation took
place regardless of its conclusion. What is that message? Rav Eisenmann
points to the fact that no matter what Moshe, himself, promised him, Yisro
managed to come up with reasons why he should return to Midian. Others can
try to do incredible things to help us change and grow but if we do not
want the change, we will find excuses and reasons for it not to happen.
Parsha Points to Ponder is
prepared by Rabbi Dov Lipman of Beit Shemesh ppp@israelcenter.co.il •
Answers will appear in the next issue of TT
[6] Torah Tidbits - Behind the Scenes - by Sharon Cutler
Last minute rush
Phil edits all night
Micha'el and Ya'akov arrive
Printing begins
Morning folding starts
Folders chat
Fingers flick, pages checked
Some out of order, others found blank
Hours go by, boxes filled
Toni keeps track, distribution supervised
D'var Torah given, Menachem explains
More to be organized, Ita Rochel calls down
Interval time, Lunch served
Printer breaks down, technician on the way
Afternoon prayers said, more Tidbits ahead
Time wasted, folders complain
Phil comes down, wasted time forgotten
Technician arrives, printing continues
Time moves on, folding continues
More people come, others go
Last minute drinks, café closes
The sun sets, cellphones ring
Pile recedes, only one hour is left
All good things come to an end
Torah Tidbits accomplished!
One of the many poems in the booklet produced by the Pri Hadash Women's
Writing Workshop
[7] Pirkei Avot
Concerning all that is said about the charges and challenges of Judaism:
to learn and teach Torah, to keep the mitzvot and do them with a
motivation of Love of G-d, to live in Eretz Yisrael, encourage others to
do so, to excel in Bein Adam LaMakom and interpersonal behavior - Rabbi
Tarfon said in the end of Perek 2 in Avot: It is not up to us to do it
all, nor are we free to abandon the challenges...
[8] G'matriya Match
U'MOSHAV B'NEI YISRAEL ASHER YASHVU B'MITZRAYIM SHLOSHIM SHANA V'ARBAA
MEOT SHANA: (SHMOT 12:40)
After the 430 year period of Egyptian enslavement (all inclusive), look at
what Yehoshua and Kalev correctly call out to the people.
VA'YOMRU EL KOL ADAT B'NEI YISRAEL LEIMOR HAARETZ ASHER A'VARNU BA LATUR
OTA TOVA HAARETZ ME'OD ME'OD: Bamidbar 14:7
These two p['sukim are G'matriya Twins at 4274 each. Makes you think...
[9] Divrei Menachem
In parshat Sh'lach L'cha we learn of the fateful tidings that ten scouts
brought back to Moshe and Aaron in the Wilderness before the conquest of
Canaan. Like all seasoned propagandists, they mixed the good with the bad
(cf. Rashi on B'midbar 13:27).
Moshe had asked for a report first of the quality of the people and then
of the Land, while the cunning messengers responded in the reverse order.
The "spies" first declared that the Land flows with milk and honey but
then added that the inhabitants are strong, their cities fortified and
that, "we saw the giants". This distortion had disastrous effects.
Like the media moguls of our times, these self-serving reporters replaced
their former true and positive description of Eretz Yisrael with a false
and devastating negative impression: Having lulled the people, they now
presented the enemy as undefeatable and injected fear and trepidation into
the hearts of the people (Rashbam).
The scouts then declared of the inhabitants of Eretz Yisrael that, "We
were as locusts in their eyes!" Like some observers in our times who
identify with the aggressor, their perceptions were flawed. And as then,
we today sorely need the rallying cry of the two dissenting "spies"
Yehoshua and Kalev: "If Hashem… brought us to this land… then don't fear
the local populace… for we can overcome them… for G-d is with us" (ibid,
14:6-9).
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.
Shivat Tzion, the First
Return to Eretz Yisrael
After a long and protracted siege, Jerusalem fell to Nebuchadnezzar King
of Babylon. (586 BCE). The fabulous Temple of Solomon was burnt to the
ground, Tzedkiyau Melech Yehuda blinded, and masses of the people exiled
to Babylon. Most of the sacred Mikdash vessels were taken to Babylon and
those sacred vessels that could not be transported were destroyed. The
exiles had to accustom themselves to life in their new alien surroundings.
Yirmiyahu HaNavi tried to psychologically prepare them to face an exile
which would last 70 years (Yirmiyahu 25:11). Once the shock of being
uprooted and exiled had passed, the Judean exiles rapidly entered into the
economic life of their new environment. As we can see from the portions of
the Tanach written in that period, the economic situation of the exiles in
their new milieu was not unfavorable. Yirmiyahu wrote the distraught
exiles and urged them to "build houses and live in them, plant gardens and
eat their fruit, take you wives and beget sons and daughters and take
wives for your sons, and give your daughters to husbands, that they may
bear sons and daughters and multiply there… (Yirmiyahu 29:5,6).
Yirmiyahu's letter to the exiles gives the definite impression that
Babylon was a land of economic opportunity. It is very likely that upon
their arrival in Babylon, the exiles were warmly greeted by already
established Israelite communities, descendants of the northern tribes
exiled by Assyria in 721 BCE. These Israelites, now joined by the recently
exiled Judeans, had proven that foreigners could prosper in Mesopotamia.
Daniel and his companions, and later Nechemia and Mordecai, proved that it
was possible for Jewish exiles to find employment in the highest echelons
of government of the Babylonian and Persian Empires. The house of the
prophet Yechezkel was spacious enough for the elders of Judah to come and
sit "before" him (Yechezkel 33:30,31). After the proclamation of Koresh
(Cyrus) permitting the exiles to return home, they brought with them:
"7337 slaves, 200 singers, 392 Temple servants" and large numbers of
animals. Exiles who did not return contributed large quantities gold and
silver (Ezra 2, Nechemiah 7:66-69). They were not an impoverished
community. (There is no question that descendants of the northern ten
tribes maintained an independent existence and this is evident from
Yirmiyahu 3:11-15 where he calls for their repentance. The prophet
Yechezkel prophesied the coming amalgamation of the two exiles (37:15-22)
which indeed happened to a great extent. The descendants of the "ten
tribes "who lived between the Two Rivers became "Judaized" and later "men
of the people of Israel", hailing from northern cities, joined Zerubavel
when he returned to Jerusalem. (I D. HaYamim 9:3).
The exiles learned to speak
Aramaic, the language of Mesopotamia and became acculturated to Babylonian
culture, but the new generation born on foreign soil, refused to
assimilate into the surrounding pagan culture. On the contrary, a
veritable spiritual and religious reawakening occurred in Babylonia which
many scholars and researchers are at a loss to explain. However, a close
reading of the Tanach shows that the seed for the religious rival was
planted well before the Destruction of Jerusalem. On foreign soil, in the
land of the enemy, the exiles turned away forever from foreign idolatrous
cults. They retained their religious and national identity and inculcated
their children and learned "to sing the Lord's song" in a strange land.
The new generation growing up in cosmopolitan Babylon chose to become part
of a strictly religious exile community. Yechezkel never had to rebuke the
exiles for sacrificing in pagan temples or participating in heathen rites.
In ancient times a sacrificial rite was considered the only legitimate
form of communal divine service; therefore it is even more astonishing
that the exiles did not attempt to build some sort of substitute temple on
foreign soil. The Judean exiles, like the exiled northern Israelites
before them, did not create a "Babylonian Jewish sacrificial ritual". The
Judean exiles, while developing vital institutions such as the Beit
Knesset and Beit Midrash, remained loyal to the memory of the Holy Temple
of Jerusalem. The Mikdash was held to be the only lawful place to bring
sacrifices to the One G-d. (Hundreds of years later, 154 BCE, a schismatic
temple was built by the High Priest Onias IV (V?) at Leontopolis - Yeiv -
in Egypt. Closed by the Romans after the destruction of the Mikdash, this
temple was modeled on the Mikdash though considerably smaller. Known in
the rabbinical literature as "Beit Chonio", the Leontopolis temple was
always secondary for Egyptian Jewry and did not play a major role in the
life of the community. Philo of Alexandria, a contemporary of the
Leontopolis temple, in his voluminous writing discusses the Beit HaMikdash
in considerable detail but he never mentions the Leontopolis temple even
once. It was basically a sanctuary for an isolated military garrison.)
Political circumstances
changed with the sudden fall of the Babylonian Empire (538 BCE) and the
rapid rise of a new world power, Persia, under the leadership of Koresh
the Great. The Persians, unlike the Babylonians, strived to preserve the
ancient customs of their subject peoples. Judean exiles, with their
undampened longing for the restoration of the sacred service in the Holy
Temple of Jerusalem, were psycho- logically ready when Koresh permitted
the rebuilding of the Temple of Jerusalem. "Thus saith Koresh King of
Persia: All the kingdoms of the earth have been given to me by the Lord,
G-d of Heaven; and He has charged me to build him a house in Jerusalem
which is in Judah. Whosoever there is among you of all his people - his
G-d be with him - let him go up to Jerusalem which is in Judah and build
the house of the Lord…" (Ezra 1:2,3, II Divrei HaYamim 36:22). And in
fact, there is a fascinating archeological relic on display in the British
Museum called the "Cyrus- cylinder." It was found in the ruins of ancient
Babylon and reads; "I am Cyrus king of the world… the great god Marduk
rejoices at my pious acts… I gathered all their people and led them back
to their abodes… and the gods… at the order of Marduk, the great lord, I
had them installed in joy in their sanctuaries… ".There follows a list of
celebrated destroyed temples in the ancient world which were restored by
Koresh, the Beit HaMikdash, the only temple that really mattered in the
long run, is not included. Perhaps Daniel and his friends, of whom it was
said, "in all matters of wisdom and understanding… he (the king) found
them ten times better than the magicians and the enchanters in his entire
kingdom" (Daniel 1:20) - were, in their old age, able to influence Koresh,
to include the Temple of Jerusalem in a revised list of temples to be
restored. Daniel continued to serve in his role of advisor 'even unto' the
first year of Koresh (ibid. 1:12).
The benevolent Persian king
also gave to the returning Judean exiles the gold and silver vessels from
the first temple which he "inherited" from the Babylonians and urged the
exiles who did not make the long trek back to Jerusalem to follow his
example. The exiles responded generously, donating gold, silver and work
animals and furnishing large sums for the reconstruction of the Beit
Hamikdash. <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
Parsha Pix
Some straightforward items and some wordplays.
Mad Magazine's Spy vs. Spy, which we can apply to the 10 black Meraglim
vs. the 2 white ones. They are carrying a bomb... like a grenade, RIMON in
Hebrew, one of the fruits that the Meraglim brought back.
The author of Spy vs. Spy always signed his name in Morse code. Here we
have Kalev’s call in Morse - ALO NA'ALEH.
The compass represents the directions that Moshe sent the Meraglim to
explore.
The grapes refer to the timing: "...And the days were the days of the
ripening of the grapes." (B'midbar 13:20).
The tree with the eye is a play on words: See if the Land has trees IM
AYIN, or not. Switch the initial ALEFs of IM AYIN to AYINs and the
question becomes: Is there a tree with an eye?
Towards the upper-right are the spies with the grapes as they appear in
the emblem of the Ministry of Tourism and the logo of Carmel-Mizrachi
Wines. Interesting how both industries took the same emblem.
Among the names of the Meraglim (including fathers’ names) are three
related to animal names: Gadi b. Susi and (Amiel b.) G'mali.
Flour (flower), Olive Oyl, and wine are for the MENACHOT and N’SACHIM
presented in the sedra.
The Challah stands for the mitzva of CHALLAH.
Tzitzit, obvious.
To Olive Oyl's left is Murex Trunculus, possible (probable)source
T'cheilet, used by many people today for that aspect of the mitzva.
The heart with the eyes combine the two warnings of not to follow the evil
temptations of your heart and your eyes.
Lower-left is the wood gathered on Shabbat and the stone used to execute
the Shabbat desecrater.
The window with a red ribbon hanging from it is the sign for Yehosha's
army to spare the lives of Rachav and her family.
Between the tzitzit and the heart is the emblem of Jewish Scouts, sort of
a description of the Meraglim.
Steam shovel (earth mover) is a play on LACHPOR HAARETZ, to "dig" the
land, also to scout it out (as in the haftara).
And 2 new 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 (B'HA-ALO-T'CHA) TTriddles:
[1] Speaking of resuscitation
[2] Chananya, Yehoshua, Iyov,and whose son?
[3] For us, same date (sort of) as the first appearance of David and Ricky
on the Adventures of Ozzie & Harriet
[4] From Shavuot to Chanuka... twice
[5] 3 forms of the same word within 11 words- What does each form mean?
And the envelope, please...
[1] A nice cryptic crossword type of clue. G-d said to Aharon and Miriam
that the way Moshe receives prophecy is different from all other prophets.
PEH EL PEH ADABEIR BO. Mouth to mouth I speak to him. Mouth to mouth is a
type of resuscitation, and ADABEIR refers to G-d's speaking.
[2] The phrase SH'MA NA, please listen, is found 9 times in Tanach. 3
times, it is followed by a person's name: Yehoshua (in the haftara for
B'ha-alo-t'cha from Zecharia), Chananya, and Iyov. Once, it is followed by
BEN and the name of a person, that being ACHITUV. Which is the answer to
this TTriddle.
[3] David and Ricky made their first appearances on the Adventures of
Ozzie and Harriet on February 20th, 1949. That would be written as
2/20/49. Our 2/20/49 could be the 20th of our second month, Iyar, in the
year 2449. (Of course, it could have been any of our centuries, but the
25th century fits. On that day, the Torah in B'ha-alo-t'cha tell us, the
people of Israel left Har Sinai for the first time.
[4] With Shavuot followed by Shabbat Parshat B'haalot'cha, we have the
first obvious "from Shavuot to Chanuka". The other "from Shavuot to
Chanuka" is the range of Bikurim. Shavuot begins the Bikurim-bringing
season. One who brings Bikurim anytime until Sukkot reads the Bikurim-recital
as well. After Sukkot, until Chanuka, Bikurim can be brought, but the
passage is not said.
[5] The word is YOM. The 11 word sequence spans p'sukim B'midbar 11:21-22.
In describing the encampments of the people based upon the movement (or
lack thereof) of the Heavenly Cloud, the Torah says that they might be in
one place for a few hours, or...
O' YOMAM V'LAYLA V'NAALA HE'ANAN V'LAS'U: O' YOMAIM O' CHODESH O\' YAMIM:
a day and night - the word YOMAM is half a day, the daytime portion of the
day, or YOMAYIM, two days, or a month, or YAMIM, meaning years. Three
forms of the word YOM within an 11 word sequence, with three different
meanings.
This week's TTriddles:
[1] Three groups: Dan, Asher, Gad - Z'vulun - the other tribes. On what
basis?
[2] France's record holder at 4810.2 meters
[3] Today, it takes you past Beth Jacob and Pardes school in Ramot Eshkol
[4] This anomoly can help a famous Rosh HaShana-time g'matriya fit better
[5] OTOH, this is a different g'matriya problem in Maftir
[6] When 007 becomes M
[7] The third is first
[8] plus 2 visual TTriddles from the ParshaPix
Israel Center Miscellany
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or not in a long time, also suitable for people who have visited recently.
100NIS incl. lunch. Reservations 566-7787 ext 261,244
A Dream Vacation Come True - Kibbutz Ein Gedi, the only Botanical Gardens
in the world in which people live, 4 days - 3 nights: Monday thru
Thursday, July 4-7, Leaving Monday 9:30am • Returning Thursday 2:00pm
(approx.) Shorter stay possible, Half-board (includes sumptuous Breakfast
and Evening Meal), Mehadrin-Glatt under the supervision of Rabbi
Bistritsky, Bountiful Buffet Lunches 30NIS extra per day p.p. if ordered
in advance, If you stay for 3 nights, Monday lunch is FREE, Refrigerator
and electric kettle in every room, separate outdoor swimming pool, Free
bathing at the Spa including sulfur baths, mud baths, and more,
Magnificent Magical Botanical gardens on premises, Full and varied
programs - Tiyulim, lectures and shiurim, evening programs, Prices are per
person, dbl occ - half board (single occ. available), 269NIS per night for
a 3-night stay, regular room (319NIS for deluxe room), 279NIS per night
for a 2-night stay, regular room (329NIS for deluxe room), Third person in
same room pays 250NIS per night - Deluxe rooms only, Transportation 35NIS
each way (available only on Monday and Thursday), Call the Travel Desk
(566-7787 ext. 261 or 244) to reserve, Shulamit's tiyulim are always
treats; Come - You will surely enjoy her delicious sweets! - A word to the
wise: Rooms are going...
BOOKED (call to be waitlisted) Mark your calendar for a much requested
repeat tiyul with exciting additions: Azrielli Tower 360° view from the
top of the highest building in the entire Middle East, Tour of the Mishkan
Exhibit in T.A., Boatride on the Mediterranean coastline, ZaHa"L (IDF)
Museum Everything - you ever wanted to know about our army, Park HaYahadut,
religious activities park, Guided by Menucha Asher, 1-day tiyul on
Wednesday, July 13th, Shulamit's tiyulim are always treats; Come - You
will surely enjoy her delicious sweets!
The Palmach Museum Tel Aviv, Wed. Aug. 3 with Nachman Kupietzky, Check-in
1:30pm • Leave Center 1:45pm promptly • Return 6:30pm (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
Tour on Train in the Botanical Gardens in Jerusalem, Friday, July
15th10:00am - 12:00pm, The magnificent gardens representing the 5
continents will be explained to us as we ride the train through the
exquisite colorful flowers and trees that have been brought here from all
over the world. Midway we stop for a tour within the beautiful Hothouse
then continue our tour on the train. You won't forget this tiyul, We can
have only 36 people on the train and the cost is 36NIS p.p. Call the
Travel Desk to reserve • Don't miss out!
HAON Vacation Village on the south eastern side of the Kinneret4 days - 3
nights • Sun-Wed, August 28-31, Vacation cottages for couples and families
• Many attractions nearby, Separate bathing in the Kinneret all day,
Mehadrin buffet meals under supervision of Rav Bistritzky of Tzfat,
Activities for all ages • Scholar-in-residence • Daf Yomi, (Earlybird
prices, correct for July. Prices will go up in August)
HAON Vacation: Prices are per night 3 nites 2 nites 1 nite
Per person, double occupancy 295NIS 310 325
Child (2-15) in parents' room 150 150 165
3 children in their own room, in same unit 650 665 680
4 children in their own room, in same 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.
Regency, Jerusalem, valid until June 30th
Midweek, 2-night package, 1180NIS per couple, B/B
Herod's Vitalis Spa, Eilat, valid June 26-30
Lady Vitalis package, 990NIS per couple, per night, B/B
incl. complementary treatments, free entrance to spa • Ask the Travel Desk
for details
Dan Panorama, Haifa, valid June 30 - July 8
2nd night 50% off or third night FREE, 750NIS per couple, per night, B/B
Sun Hotel, Bat Yam, MEHADRIN, valid July 1-2
SHABBAT, 600NIS per couple, F/B
Ruth Rimonim, Tzfat, valid June 30 - July 31
850NIS per couple, per night, B/B
FREE entrance to local attraction - Chavat Bar Yaar (for children)
FREE tours on Fridays of the Old City of Tzfat
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 TT673
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/ withother 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), 17-24 Sivan (June 24
- July 1)
Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Friday EVE
"Early Shabbat Minyan", Erev Shabbat Parshat SH'LACH, Friday June 24th,
Mincha will be 6:05pm, Plag is 6:20pm, Kabbalat Shabbat, Maariv, Korach
6:05pm • Chukat 6:05pm • Balak 6:03pm • Pinchas 6:01pm
Shabbat day
Shabbat Parshat Sh'lach - June 25, 5:00pm • Mincha 6:00pm, Kalman Walker
on Pirkei Avot
Motza”Sh
Motza’ei Shabbat, June 25th, 9:30pm: Leftover Cholent (misc. topics) by
Phil Ch.
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 resumes 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
resumes July 10 - 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 - Now Studying: MIGDAL
BAVEL: "Let us make for ourselves a name" — What's in a name? with Rabbi
Chaim Eisen
Maariv at 8:45pm
Sundays at 9:00pm (following Rabbi Eisen's class & Maariv): 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 - This shiur is dedicated to the memory of Tzirel bat R' Yaakov and
Freidel (mother of Shulamit Neeman), Special refreshments to follow class
On sale: Jewish Books for Adults and Children by Simcha Publishing •
Mondays 10:00-12:00
10:30am (men &women)Korach: Story & Mitzvot with Phil Chernofsky, Rabbi
Leff will resume IY"H on July 4th
Mondays, 11:35am- Jewish History Series by Dr. Henry Goldblum: This week:
3rd Century BCE: Eretz Yisrael under the Ptolemies (continued)
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, June 27th, 12:30pm, in the Library (free) - Torah video and lunch:
"Parshat Korach" by Dr. Avivah Gottlieb Zornberg
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, July 4th, 7:30-9:30pm
Monday, June 27th • 7:30pm: Meet SUDOKU and KRYPTO, The latest logic
puzzle rage and an old match card game, Dvar Torah and puzzles for all
levels
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 theGemach- Tue. 7:00-9:00pm
9:00am: The Meaning of Mitzvot • Rabbi Aharon Adler
10:15am: The Parsha thru the Eyes of the Haftara with Rabbi Sholom Gold
9:00am: Dr. Hayim Abramson: The Torah and Names of HaShem
11:00am Practicality and Prophetic Vision - in Hebrew
10:50am: Rabbi Spiegelman on Parshat HaShavua
12:00pm (women) Review of the weekly Farbrengens of the Lubavitcher Rebbe
with Raizel Zisk
Tuesday, June 28th, 12:30pm, in the Library (free), Lunch and Video "The
Challenge and the Opportunity of Eretz Yisrael" by Rabbi Sholom Gold
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
Tuesdays, 1:40pm: A Health Program for Living Your Mature Years to the
Fullest: Living an 18-hour day with Leah Zitter B.Sc. M.A. (for details
call (02) 671-6059)
Tuesday, June 28th • Eve of 22 Sivan • 7:30pm: Should a soldier obey
orders to transfer Jews? A Torah overview and discussion of halachic
sources, Rabbi Efraim Sprecher (Maariv after shiur)
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: Contemporary Kashrut
Problems 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
will resue IY"h on July 6: Wednesdays, 11:30am (men & women): Stories of
Inspiration & Chesed, Share these stories and make a difference with
Jackie Lowenstein
Wed. June 29th, 12:30pm, in the Library (free), "A Tzaddik's Money Is More
Important Than His Body" by Rabbi Zev Leff
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: "Sitrei Torah" - Bible Stories? with Rabbi Chaim Eisen
Maariv at 8:45pm
Thursday
Dvar Torah by Menachem Persoff
time varies: Shiur while you fold. with Phil Chernofsky
JOIN US AT THE ART WORKSHOPTHURSDAYS 10:00-12:00, call Rachael @ (02)
627-1577
Lifenotes presents: A Memoir Writing Workshop - Call Lifenotes at
052-331-1884 for further information and registration.
Root & Branch Association in cooperation with the Israel Center
Thursday, June 30th • 20:00: "Who was the Pharoah of the Exodus?"by Mr.
James D. Long Author, "Riddle of the Exodus", 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
UPCOMING at the Israel Center
Shabbat afternoon Shiurim (5:00pm, followed by Mincha at 6:00pm)
Shabbat Parshat Korach July 2nd Rabbi Yaakov Moshe Puopko
Shabbat Parshat Chukat July 9th Phil Chernofsky
Shabbat Parshat Balak July 16th Yaacov Peterseil & Co.
Shabbat Parshat Pinchas July 23th Yaacov Peterseil & Co.
Shabbat Parshat Matot July 30th Rabbi Efraim Sprecher (Shabbaton)
Sunday thru Thursday, July 3-7, English S'farim Week with Simcha Publ.
S/M/Tu 10-4, W/Th 10-7
Tuesday, July 5th, 8:00pm: An Evening of Jewish Folk Tales for Adults with
Arlynn Katz Mirvis
Monday, July 11th, 8:15pm - Eve of 5 Tammuz 5765Memorial Shiur on the 6th
Yahrzeit of Herman (Hy) Faverman z"l: Shemesh B'Giv'on Domon the unique
miracle of 3 Tammuz almost 3300 years ago, Shiur in English by Rabbi
Yaakov Moshe Poupko, Maariv at 8:15pm • Shiur at 8:30pm
Tuesday, July 12th, 8:30pm: Music, Song, and Dance by women, for women,
25NIS students & members; others 30NIS
Tue. July 5th, 2:00pm - "EXODUS" (very long, come prepared)
Tue. July 19th, 7:00pm - "FIDDLER ON THE ROOF" (also long)
Praying, Planting and... Giving (2)
Barukh Hashem, the public has responded generously to the Gush Katif
farmers' appeal. So far, 4.3 million shekel have been collected; but we
need 20 million more!
(Yishar ko'akh to all the Torah Tidbit readers who loaned or contributed
money after reading last week's article!)
It is important to note that the maximum grant a farmer receives is 50% of
the total investment. In other words, when the Ma'amin Vezore'a Fund
contracts with a farmer, it may invest 50,000NIS, whereas he may be
investing 100,000NIS.
We are risking 1000š, but he is risking much more.
Last week, two million shekels were disbursed, and the farmers began to
sow.
We all want them to plant and to remain on their land, but we cannot
expect them to do it alone. They need us. They are not wealthy; they are
ordinary people like you and me, hard-working people whose only desire is
to maintain the solid businesses they have built up over thirty years.
This is the time to say: "Dear friends, we are with you".
There are many ways to loan or contribute:
Phone the Donation Headquarters, 1-800-20-22-88. Credit card users can
make up to ten installments.
Send a check to Keren Ma'amin Vezorea, Ganei Tal, D.N. Hof Aza 79792.
Ten monthly payments of 100š via your bank (hora'at keva). Phone Nechemia
to obtain
the forms. 052-899-0422
Direct deposit into: Bank Mizrachi, Neve Dekalim branch (Branch 491),
Account 115000.
We implore you to lend 1000NIS or more. If this is difficult to do alone,
several friends can lend 1000NIS together, and send in one check to the
fund.
All over Israel, people are hosting meetings in their homes (khugei bayit).
If you are willing to do this, please let us know and we will send a
speaker to explain the Fund's importance and how it works.
Furthermore, if you have ties with individuals or communities abroad,
please let them know about the Fund or help us contact them.
We pray that all the loans will be returned after sale of the harvest. We
are proud and pleased to lend a hand to these stalwart farmers who have
served us for many years. It is now our turn to express our love and
admiration in concrete terms.
This Shabbat is Shabbat Ma'amin Vezore'a throughout the country. Please
bring this appeal for Gush Katif farmers to your community and spur the
members of your shul to help the brave pioneers of Gush Katif and the
northern Shomron.
Together, we will stand firm, and like Calev and Yehoshua, we will
declare: "Let us go up and inherit the land, enabled by Hashem."
Khizku V'imtzu, lovers of Eretz Yisrael.
For additional details: Nehemia Krakower, 052-899-0422.
krakower@walla.com
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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