Shabbat Parshat Tazri'a-M'tzora -
Rosh Chodesh Iyar
April 28-29, '06, 1 Iyar 5766
This Shabbat is the 208th day (of 354); the 30th Shabbat (of 50) of
5766
...V'HAYA MIDEI CHODESH B'CHODSHO U'MIDEI SHABBAT B'SHABBATO: (Yeshaya
66:23)
HALACHIC TIMES
Ranges are FRI-FRI 30 Nissan - 7 Iyar (Apr.28-May 5)
Earliest Talit & T'filin - 5:04-4:56am
Sunrise - 5:57-5:50am
Sof Z'man K' Sh'ma - 9:16-9:13 am (8:27-8:23am)
Sof Z'man T'fila - 10:23-10:20am (9:50-9:47am)
Chatzot (halachic noon) - 12:36˝-12:36pm
Mincha Gedola (earliest Mincha) - 1:10-1:10pm
Plag Mincha - 5:54-5:58pm
Sunset - 7:22-7:27 (7:17-7:22pm)
Note: When Israel switches to Summer time (DST), we include in the
Candle lighting chart the earliest time one may light candles, in
addition to the "official" time to light. This is useful to those
who "take Shabbat early"
Candle Lighting & Havdala (Israel Summer Time) - Regular & earliest
Correct for TT 712 • Rabbeinu Tam (J'm) - 8:36pm
6:41pm (5:54) Jerusalem 7:57pm
6:58pm (5:56) Raanana 7:59pm
6:57pm (5:55) Beit Shemesh 7:57pm
6:59pm (5:56) Netanya 7:59pm
6.58pm (5:56) Rehovot 7:58pm
6:38pm (5:56) Petach Tikva 7:59pm
6:58pm (5:55) Modi'in 7:58pm
6:57pm (5:55) Be'er Sheva 7:57pm
6:56pm (5:54) Gush Etzion 7:56pm
6:57pm (5:55) Ginot Shomron 7:58pm
6:41pm (5:54) Maale Adumim 7:56pm
6:57pm (5:54) K4 & Hevron 7:57pm
6:47pm (5:54) Tzfat 7:58pm
6:58pm (5:56) Tel Mond 7:59pm
Note about Candle Lighting and Havdala times. Candle lighting times
are rounded down to the minute, in other words, seconds are ignored.
Havdala times, on the other hand, are round up to the next minute.
Further explanations and notes on Z'manim are available on the
website www.ou.org/torah/tt - click on Halachic times
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...
Rosh Chodesh is a
special day with an elevated sanctity from regular days of the week.
When Rosh Chodesh falls on a week- day, it is appropriate to have a
seuda (meal) in its honor. What about when it falls on Shabbat? Some
say that even on Shabbat, one should honor Rosh Chodesh with a
special meal, in addition to the three of Shabbat. Others say that
one should add some- thing special to one of the Shabbat meals - a
fancy dessert, an unusual extra side dish, perhaps a special bottle
of wine. The sanctity of Shabbat combines with that of Rosh Chodesh
to emphasize the concept of Kedushat Z’man, sanctity of time,
especially since each is a different manifestation of that concept
Shabbat’s sanctity comes from G-d; He taught us to sanctify Rosh
Chodesh.
LEAD TIDBIT
Not what Mercutio had in mind
Don’t worry about the title, it was meant to draw the curious to
read this Lead Tidbit. When Romeo’s friend is dying from a sword
wound, he curses the families of Montague (Romeo’s family) and
Capulet (Juliet’s family) with the words “A pox (or plague) on both
your houses”. In Parshat Metzora we learn of a different kind of pox
on one’s house - TZORAAT HABAYIT.
Let’s review a few
facts about the “afflictions of houses”. They occur only in Eretz
Yisrael, not in Chutz LaAretz. They happen only to Jewish homes, not
that of non-Jews. And in our own time, they don’t happen at all.
The simple explanation
is that the higher spiritual level one is on, the more accountable
he is for his wrong- doings. All people are accountable for their
own actions, but a Jew has a higher spiritual calling than the
average human being and G-d expects a higher degree of commitment
and adherence to His mitzvot. And when the Jew lives in Eretz
Yisrael, his accountability and G-d’s scrutiny in- crease.
But this is not yet
completely so in our time. Yet. We could say, perhaps, that we -
Jews who live in Israel, both native born and Olim - have a halfway
situation. Eretz Yisrael today is still more sacred than everywhere
else in the world. Let one-day Yom Tov and many Land-related mitzvot
demonstrate that. So are we “there”? Not yet. We’ve got a long way
to go. But we’ve come a long way so far, too.
Not that we are looking
forward to being afflicted with Nega’im. But it would certainly be
nice to be on the spiritual level to be subject to Nega’im and, at
the same time, be worthy of never actually being so afflicted - by
our own merit.
In the meanwhile, we
owe G-d a debt of gratitude for helping us come this far - while we
pray for the Geula Sh’leima.
TAZRI’A-M'TZORA STATS
Taz M'tzo T&M
of 54 sedras in Torah 27th 28th -
of 10 Sedras in Vayikra 4th 5th -
lines 128 159 287
rank 48th 40th -
Parshiyot 9 7 16
P’tuchot 5 4 9
S’tumot 4 3 7
P’sukim 67 90 157
rank (Torah/Vayikra) 48/8 42/5 -
Words 1010 1274 2284
rank (Torah/Vayikra) 48/8 39/4 -
Letters 3667 4697 8364
rank (Torah/Vayikra) 48/8 39/4 -
Mitzvot (pos/prohib) 7+2 11+0 18+2
Tazri'a is very small; only 6 sedras are shorter
Tazri'a & M'tzora are combined in 12-month years and read separately
in 13-month years
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 - 13+12+6=31 p'sukim - 12:1-13:23
[P> 12:1 (8)] Perek 12, the shortest in the Torah with 8 p'sukim,
deals with "birth". A woman becomes "ritually unclean" following a
(normal) birth - one week for a boy - and on the 8th day the boy is
circumcised - and two weeks for a girl. This period of TUM'A is
followed by a special "waiting time" of 33 or 66 days for boy or
girl respectively, after which the mother is to bring the korbanot
of a YOLEDET. The whole issue of the "ritual impurity of a woman
having given birth" constitutes a mitzva [166,A100 12:2], as does
the bringing of the sacrifices [168,A76 12:6]. This portion of the
Torah is also the source of the general prohibition of eating
"sacred meat" while in a state of "ritual impurity" [167,L129 12:4].
TAHARA & TUM'A To
oversimplify: one aspect of the rules of ritual purity and impurity
for a Yoledet (a woman who have given birth) is to show the sharp
contrast between life and death. This can be seen in the Tum'a of a
dead body, in the laws of Nidah, the rules of pregnancy, as well as
the Yoledet. A woman's period signifies that life has not begun
within her - there is TUM'A. A pregnant woman has life developing
within her - TA'HARA. When that life emerges into the world, she is
no longer carrying that extra life - TUM'A.
Another aspect of the
procedures for the new mother is geared to help her recoup her
physical, psychological and emotional identity and well-being.
[P> 13:1 (8)] After the
parsha of BIRTH, the Torah moves on to the topic of NEGA'IM (various
skin afflictions). The rest of Tazria and most of Metzora deal with
this topic.
A person with an
affliction that MIGHT be Tzora'at (in one of its many forms) is to
be examined by a kohen (expert in the laws and identification of
N'GA'IM, with a degree, perhaps, in dermatology as well). Under
certain circumstances, the kohen might declare the afflicted
individual a METZORA rendering him immediately ritually unclean. Or,
a kohen might order a one week quarantine with an additional
examination to determine the status of the individual, to take place
on the seventh day of said quarantine. That second inspection can
result in the person being declared "clean", or "Tamei", or an
additional week of quarantine can be ordered.
[P> 13:9 (9)] A kohen
must examine a case of suspected Tzora'at. He looks for changes in
coloration of skin and hair, raised or sunken appearance of the
blemished area, increase, decrease or no change in size, and other
signs. Sometimes he declares immediate Tzora'at. Sometimes "ritual
purity" is declared immediately, in which case a trip to the
pharmacy for a salve might be the best thing. And sometimes a
quarantine period is declared.
The expertise of a
kohen in the area of Nega'im is both an art and a science. And more.
Dozens of shades of white and other colors must be distinguish- able
to the inspecting kohen. An error in perception of a white like the
shell of an egg as opposed to the color of the thin membrane under
the shell can make the difference between declaring the examinee
Tahor or Tamei. Only certain times of the day are permitted for
examining a NEGA, because of the different effects of light and
shadow.
The laws of Nega'im are
unbelievably difficult and complex. In addition to everything else,
the kohen had to know the psychology of the cases and be sensitive
to the personal situations of the afflicted. One example is that a
new bride or groom is not examined by the kohen, so they cannot be
declared TAMEI. That could spoil their moods.
A look at some of the
Mishnayot in TAHAROT, even without going in depth, can give one an
appreciation of what is involved in this topic. Once again, learning
comes to the rescue and allows us to get "involved" in mitzvot even
when they aren't active.
[P> 13:18 (6)] The
Torah presents further details on what the kohen looks for when
inspecting boils and similar afflictions on the skin. The elaborate
checking and time delays from inspection to inspection serve to give
the afflicted person ample time for introspection. A NEGA on the
outside mirrors a character blemish or a religious shortcoming on
the inside. While the kohen examines the external, the Metzora does
a thorough job of seeing his own inner being.
MitzvaWatch
Why all the detail? Why are there so many different types of NEGA'IM?
Perhaps it is because WE are all different. So many different types
of people. So many different temperaments. So many different sins.
And so many different personal reactions to our individual
situations. We need to feel this individuality. It helps us be
responsible for our own deeds. One imagines that the kohen-examiner
played the role of counselor too. Maybe sensing a disturbed soul
that needs TIPUL along with the NEGA.
Levi - Second Aliya - 5+11=16 p'sukim - 13:24-39
[S> 13:24 (5)] This portion discusses burns on the skin and
different colorations within the affected area. Keep in mind that a
blemish of any sort is NOT Tzora'at unless declared so by a kohen.
It could look like Tzora'at, but it isn't unless declared "Tamei" by
a kohen. In fact, two people can have identical signs and one can be
declared a Metzora, the other not so. And the treatment of each case
is completely different as a result.
[P> 13:29 (9)] This
next portion deals with yet another type or two of N'GA'IM - sores
on the head, neck, or face, and blotches on the skin. As was
mentioned before, we are dealing here with a complex issue of a
bridge between the physical and the spiritual. Or, to put it
differently, of physical manifestations of spiritual problems.
To help understand this
idea better, think of the following analogy: There are physical
afflictions and psycho- logical problems that people can suffer.
Sometimes, each type is treated independently. But sometimes, a
trained professional in the field will see the physical problems as
manifestations of the psychological problems. And sometimes, vice
versa. In those cases, it is very important for the professional to
decide what gets treated and what will improve when the other does,
even without special attention.
This was only an
analogy, but this is one of the lessons, of Torat HaMetzora, the
laws of N'GA'IM. The laws regarding the state of ritual impurity
resulting from Tzora'at constitute a positive commandment [169,A101
13:29]. In other words, we would be doing the wrong thing to ignore
these laws and details. There is a specific prohibition of cutting
the hair of a Tzora'at area on the body [170,L307 13:33]. Among
other reasons, this would remove an important indicator for the
inspecting kohen (and more importantly, perhaps, for the afflicted
individual.)
Let's run with the
analogy. If a doctor feels that a rash on a patient who came to him
might be the result of stress and tension in the workplace, then it
would serve no purpose to merely treat the rash. In fact, the rash
might clear up after some stress-reduction measures without treating
the rash itself. In the case of N'GA'IM, it would be prohibited to
treat the NEGA with physical means. Welts, burns, blemishes, boils,
etc. might go away after T'shuva and the Tzara'at procedures. How
can a korban heal an affliction? How can T'shuva heal it? Same
question as, How can psychological counseling cure asthma. But it
can (sometimes) and so can all of the "remedies" in this week's
sedra. Mind, body, soul - they are all connected and interrelated.
[S> 13:38 (2)] In this
small parsha, the Torah gives an example of a rash of white spots
erupting on the body. In this case, a rash is a rash. TAHOR.
Shlishi - Third Aliya - 15 p'sukim - 13:40-54
[S> 13:40 (7)] Certain cases of baldness are discussed in the first
part of this portion. Usually, baldness is just baldness. But
occasionally, the skin that is exposed when the hair falls out is
blemished in specific ways which might mean Tzora'at. A person who
has Tzora'at, tears his clothes, lets his hair hang loose, and must
announce in public that he is TAMEI. The proper conduct of the
Metzora is a mitzva [171,A112 13:45].
[S> 13:47 (13)] The
rest of this Aliya deals with infection of Tzora'at on garments.
Wool, linen, and leather are the materials that are subject to
Tzora'at HaBeged. The laws of infected garments also constitute one
of the 613 mitzvot [172,A102 13:47].
R'vi'i - Fourth Aliya - 5+12+8=25 p'sukim - 13:55-14:20
The fourth Aliya is always the bridge Aliya between the two combine
sedras
The topic of
"afflictions of garments" continues into this Aliya, for the
duration of the Tazri'a part of the double reading. The fact that
there is such a thing as an affliction of a garment tells us
something. We are dealing with different ways that G-d communicates
his "displeasure" with us, as individuals. Today, we might say, His
communication is more subtle - but we must see it... and react
appropriately.
[P> 14:1 (20)] The
afflictions presented in Tazria are immediately dealt with by the
procedures described in M'Tzora.
The main theme of
M'tzora is the "ritual purification" of one afflicted with Tzora'at,
and certain other conditions that render a person TAMEI. These
procedures constitute a positive mitzva [173,A110 14:2]. Two birds
are to be taken, a ceremony is performed with them, one bird is
offered as a sacrifice, and the other is set free. The person
immerses in a mikve, he cleans his garments, and he shaves all the
hair on his body [174,A111 14:9]. The rules of ritual immersion in
general, come from this context [175,A109 14:9].
The purification process is completed after bringing various
korbanot, following a seven day period and the other procedures, as
mentioned above [176, A77 14:10].
SDT Notice how the
M'tzora is isolated from others during the time he is ritually
unclean. That gives him time to examine himself, his deeds, his
thoughts. But as part of the process of purification, as part of the
process of having a second chance in the world, he is ministered to
by a kohen who becomes the first contact in his renewal procedure.
There is a significant psychological factor in the topic of N'GA'IM.
Chamishi - Fifth Aliya - 12 p'sukim - 14:21-32
[P> 14:21 (12)] A person who cannot afford the animals for the
sacrifices, is to bring one sheep and two birds as his offering. The
Torah describes the rituals involved in these offerings.
It is not important how
much the sacrifice is worth on a dollars and cents basis (shekels
and agorot), but what is relative to the means of the atoner.
Thus ends the section
of the Torah dealing with afflictions to the individual. ZOT TORAT...
this is the body of law of one afflicted who cannot afford the full
set of korbanot.
Shishi - Sixth Aliya - 21+19=40 p'sukim - 14:33-15:15
[P> 14:33 (25)] The Torah next discusses Tzora'at that can afflict a
person's house. This can only be in the Land of Israel, in a house
made of specific materials, and under specific conditions [177, A103
14:35]. Once again, it is the kohen who makes the determination as
to whether Tzora'at does exist, or a professional house painter
should be consulted. In the case of a "house plague", there are
procedures to be followed and purification processes, including
korbanot to be brought.
SDT Not only does a
person's body contain elements of spirituality, but even him home -
specifically in Eretz Yisrael. Although we do not "practice" this
whole topic today, the lessons of the bridge and connection between
the physical world and the spiritual one should not be overlooked. A
person whose home is a meeting place for Torah scholars, a launching
pad for acts of charity and kindness, a training ground for a new
generation of sensitive, feeling, enthusiastic Jews, such a home
cannot be infected by spiritual plague. A home devoid of
spirituality is a prime target for Nig'ei HaBayit. In this case, it
is not the anti-rust and anti-mold paint that makes the difference.
It is the values that a Jew lives by and their effect on the next
generation.
This parsha concludes
with a summary of the different types of NEGA'IM.
We also find a
curiosity among these p'sukim - specifically, two consecutive
p'sukim of three words each. There are only about 12 or 13
three-word p'sukim in the Torah altogether. Having two of those in a
row is unique.
[P> 15:1 (15)] Next the
Torah speaks of the status of a man with an "unnatural discharge"
(probably a form of venereal disease). In such cases, the Torah view
matters as a combination of physical symptoms with spiritual causes
- in the case of "Zav" and "Zava", most probably attributable to
sexual misconduct. The one afflicted is himself "Tamei" as well as
causing other people and objects to become "ritually impure" through
contact, both direct and indirect [178,A104 15:2]. The one
afflicted, must bring special korbanot after a purification process
[179,A74 15:13].
Sh'vi'i - Seventh Aliya - 13+5=18 p'sukim - 15:16-33
[S> 15:16 (3)] There is also a "ritual impurity" (of a lesser
degrfsee - one-day type) in cases of normal seminal emissions
[180,A105 15:17].
A menstruating woman is
"ritually unclean". This is counted as a positive mitzva [181,A99
15:19]; the prohibition "other side of the coin" to this mitzva is
in the next sedra.
[P> 15:19 (6)] A woman
with an unnatural discharge has a specific set of rules. In the case
of a Zava, there are differences in her status depending upon how
many sightings of blood there are, and how frequent.
[S> 15:25 (9)] The
longer-term Zava is presented in its own parsha, a S'TUMA that can
be seen as a sub-parsha of the previous P'TUCHA that introduced the
topic of ZAVA. These rules and procedures constitute a mitzva
[182,A106 15:19].
The requirement of the
korbanot at the conclusion of the period of impurity is a mitzva
[183,A75 15:29]. The people of Israel have a great potential for
attaining spiritual heights. They have an equally great potential
for descending to low levels of spiritual impurity.
The last 3 p'sukim of
the sedra serve as a summary to the topics of ritual purity and
impurity and present the challenge to the Jewish People to rise
above mundane physical existence by scrupulously avoiding
"impurity".
SDT Generally, when
there is a rich man's korban and a poor man's korban for the same
situation, if a rich man brings the less expensive version of the
korban, he fulfills his obligation, after the fact. Not proper, but
valid, nonetheless.
Tzora'at is an
exception. If a rich man brought a poor man's offering, he has not
fulfilled his obligation.
The son of the Nodeh
B'Yehuda beautifully explained why. One of the causes of Tzora'at is
stinginess. Even the term in our Vidui can be seen as a play on
words - TZAROT AYIN. If a rich man brings a poor person's korban, in
this case it is an indication that he hasn't healed. The korban
cannot bring atonement.
Maftir (2nd Torah) - 7 p'sukim - Bamidbar 28:9-15
Chapters 28 and 29 in Bamidbar (Parshat Pinchas) deal with the daily
and Musaf korbanot (sacrifices) in the Mikdash. Since the two
Shabbat p'sukim are followed by the five that deal with Rosh Chodesh,
both portions are read for the Maftir on Shabbat Rosh Chodesh.
Notice that the Musaf
of Shabbat is an expanded version of the weekday sacrifices - i.e.
two lambs at a time rather than one (twice a day). Rosh Chodesh's
Musaf is like those of the Chagim. Makes sense when you think about
it. Six days... and on the 7th - Shabbat is one of the days of the
week and the unique one among them. The Chagim belong to the Jewish
calendar, which is based on the months and Rosh Chodesh.
Haftara - 24* p'sukim - Yeshayahu 66:1-24
The special Haftara for Shabbat-Rosh Chodesh, the last chapter of
Yeshayahu, preempts the regular Haftara (usually). The obvious
reason for the choice is found in the next to the last pasuk, which
mentions both Shabbat and Rosh Chodesh. This pasuk is reread after
the last pasuk, so that the book of Yeshayahu - and this Haftara -
can end on a bright note. This chapter, as all chapters in Yeshayahu
from 40 and on, contains a message of consolation. Specifically,
this chapter tells us that G-d cannot be contained in the physical
Mikdash, nor is He interested in sacrifices that are not offered
with sincerity. This message is appropriate always, and the
association with Shabbat - week in & week out - Rosh Chodesh - month
in & month out, fits.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 328 (Assaults, part 6) •Specific cases of Assault and
Removing Dangerous Conditions
In the last lesson we discussed some specific cases of assault and
ended by saying that a few more cases would be discussed in this
lesson.
Let’s take the case
where Reuven injures a married woman. The halacha makes it
inadvisable to clash with a married woman. If Reuven injures a
married woman - not his wife, he must make the payments for
compensation just as he would to any other person whom he injures.
However, if a married woman, not Reuven’s wife, injures Reuven, she
does not have to make payment to him at that time, since all that
she possesses belongs to her husband, while they are married. Upon
her husband’s death, or should he divorce her, when she repossesses
her assets, she must make the payments for the injuries to Reuven.
Beth Din should assess the compensation due at the time that the
injuries occur. The amount is then deemed an unpaid debt of a debtor
who does not have the means to pay the debt, but must pay it when
assets are acquired.
Reuven and his wife
injure each other
If Reuven injures his wife he must pay the compensation payments for
injury, pain, and humiliation to her immediately. The payments
belong solely to her and he has no right to invest them for his
benefit. She may keep the money or give it away. Reuven is also
responsible for her healing. Every husband is responsible for his
wife’s medical treatments. If Reuven supports his wife, he does not
have to pay for her lost earnings. If he does not support her he
must pay for her loss of income.
If Reuven injures his
wife during marital relations he is liable for the injury done to
her. If Reuven and his wife injure each other, the payments to be
made to one another are paid separately.
Just as a Jew must
protect his spouse, he is under an obligation to save a fellow Jew.
One of the verses that forms the basis for the law is the famous
verse “...You shall love your neighbor as yourself...” (Vayikra
19:18). If a Jew is in a position to save a fellow Jew and fails to
do so he transgresses the Torah commandment“ not to stand aside
while your fellow’s blood is shed”. If Reuven sees Shimon drowning
in the sea and Reuven is a good swimmer and does not save Shimon,
Reuven has transgressed the same negative commandment not to stand
idly by when his brother’s blood is being shed. The same holds true
if bandits threaten Shimon’s life or if Shimon is threatened by wild
animals and Reuven can save him but fails to do so. Likewise, if
Reuven hears people plotting to do evil against Shimon, planning to
inform the government against Shimon, or laying a trap against him,
and in all of these and similar instances, Reuven fails to help
Shimon, Reuven has transgressed the commandment. The same holds true
if Reuven sees Sarah about to be raped or Shimon about to be killed
and he fails to save them, Reuven has transgressed the commandment.
Helping a fellow Jew includes lending him money when he is in dire
need. Failing to lend him money may be similar to shedding his
blood.
A visitor must be
escorted a safe distance from the host’s house so that he will find
his way home safely. Some of the later commentators hold that with
the advent of modern means of transportation this law may entail
taking someone to his car, train or bus station. There is no
flogging for transgressing this commandment since it does not
involve an action and flogging is reserved for those transgressions
that entail action on their part. Nevertheless, this is a most
serious offense. If one destroys the life of any Jew he is regarded
as if he has destroyed the whole world and if one preserves the life
of a single Jew is it as if he had preserved the entire world. One
can only speculate what the reality would have been like if Jews
cried out more loudly to save Jews in the Holocaust.
There are certain other
actions that a person should take to help preserve the life of
others, such as removing dangerous conditions. This is based on the
Torah command to have a parapet on the roof of one’s dwelling. The
codes list many other things that are hazardous and dangerous if
left on someone’s property. Maimonides in Laws of Murder and
Preservation of Life list many. For example: (1) Shimon may not put
his mouth to a flowing pipe and drink from it; (2) Shimon may not
drink at night from rivers or lakes because he may be swallowing
insects, etc; (3) the following liquids are not to be drunk if left
uncovered: water, wine, honey and fish brine; (4) garlic that has
been crushed and left uncovered should not be eaten; (5) melon that
has been cut and left uncovered should not be eaten; (6) Shimon
should not drink from an uncovered bottle of water left in certain
places; (7) medicine should be bought in stores in which the seller
is known to be reliable;(8) one should not place coins in one’s
mouth; (9) water in which certain fruits that he enumerates have
been cooked should not be drunk; (10) the barber from whom Shimon
takes a haircut should be known to him; (11) dangerous weapons may
not be sold to a heathen; (12) certain domestic animals or birds
that have been bitten by a snake and certain fruits and vegetables
from which bits have been pecked away by animals or birds should not
be eaten.
One may not say that he
wishes to be left alone and do these things that endanger him. If he
insists upon putting himself in danger he may be flogged. Every
reader can think of things that a person should not do so as not to
put himself in danger. These can include having a swimming pool
without a fence around it, those things that are known in the law as
attractive nuisances, and not having adequate circuit breakers in
one’s home. The list is never ending. The determining guideline is
that if there is a possibility of something causing harm it should
be safeguarded.
Rabbi Yosef Karo, in
the last chapter of Shulchan Aruch Choshen Mishpat, writes “Whoever
is careful regarding these laws will receive good blessings.
Similarly I would like
to quote from the end of volume X of my Restatement of Rabbinic
Civil Law with the following blessing:
“May the judge of all judges and King of kings give blessings to
those who not only protect themselves from danger, but also those
who seek to protect others from danger.”
The subject matter of
this lesson is more fully discussed in volume X chapter 427 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
TANACH
SPIRITUAL AND ETHICAL ISSUES IN THE BEREISHIT STORIES by Dr. Meir
Tamari
"These are the Generations of Yitschak" [5]
"In the whole of creation, there is a distinction between that which
is marginal and that which is paramount and primary. The World to
Come is paramount and this world is marginal; "Prepare yourself in
the corridor [Olam Hazeh], so that you can enter the palace" (Avot
4:21). Shabbat is primary whereas the six days of the week are
marginal. Fruit is the purpose of the tree, while the skin or the
shell only serves to protect it (Berachot 36b). So too, every person
who does that which is their primary purpose without being
distracted by that which is secondary and marginal, is able to
achieve SHLEIMUT. In all the cases where the marginal is really held
to be TAFEL, then that which is primary and IKAR is able to
transform and elevate it. If one prepares oneself properly in the
Corridor then the material and mundane Olam Hazeh becomes thereby
elevated, spiritual and holy. When the weekdays are really made to
be subsidiary to Shabbat, then through it all the weekday actions
too become perfected and spiritual; "Everyday he ate for Shabbat" (Beitza
15a).
The skin protects the
fruit and therefore it too is important and can become TAMEI (Chulin
118a). Indeed the whole purpose behind the creation of Eisav and
Yaakov was that Eisav was to be subservient and marginal to Yaakov
and thereby he, through his brother, would also achieve SHLEIMUT.
This is why Yitschak wanted to bless Eisav even though he knew that
Yaakov was more pious and deserving. Yitschak thought that through
his subservience to Yaakov, Eisav would be elevated and sanctified
so that they could jointly continue the Abrahamic tradition. However
he did not realize the extent of the arrogance and GASUT RU’ACH of
Eisav. "Even though a person of GASUT RU’ACH may fulfill a mitzva or
achieve a spiritual level, since their arrogance is thereby only
increased, their positive action makes them truly evil" (Admor of
Kotsk). Eisav, being unable to differentiate between TAFEL and IKAR,
could never see himself as being subservient to Yaakov. This is like
the discussion in the Midrash between the straw and the chaff as to
who was superior, without recognizing that they both were marginal
to the wheat. So Eisav genuinely asked how one tithes straw and
salt, both of which are marginal.
Not only are Eisav and
Yaakov born to one mother and father, but they are twins. Although
they pursue different goals, they possess the same powerful
spiritual urges, the same single-mindedness or T’SHUKA, and it is
this spiritual power that makes them eternal enemies locked in an
ideological struggle. They both wished to link Heaven and Earth.
Yaakov wished to raise everything that is earthly and material up to
the heavenly, the holy and the spiritual and to merge body and the
divinity that is the soul. Eisav, however, wished to degrade that
which is heavenly, to subject it to that which is base and earthy in
mankind.
It is this strange
unity-diversity that explains Rifka's exclamation when she felt the
turmoil in her womb," And she said: 'If [it be] so, wherefore am I
thus? And she went to inquire of HaShem" (Bereishit 25:22). She knew
that the ETZ HADA'AT TOV VARA (good and evil intertwined) and the
ETZ HACHAYIM grew from the same root, so that when knowledge is
subservient to the source of life then the separation between good
and evil becomes clear. However, the struggle within her womb made
her fear that the child that would be born would be a divided soul,
struggling to subject knowledge to the source of life; this would be
more severe than the struggle between two separate persons as with
Yitzchak and Yishmael. So HaShem comforted her when He told her that
this would not be a struggle within one son but rather there would
be two nations involved and that the older one would eventually be
subservient to the younger.
Yet it is still not
clear as to why the two should have been born as twins through this
powerful unity of ETZ HADA'AT and ETZ HACHAYIM. We see that the
whole of Yitschak's TOLDOT flows from this power of unity. Yitschak
is the personification of fear and awe - PACHAD YITSCHAK - that is
the opposite of TOLDOT - birth and generations; as we see when
Rachav says that, "there is no strength of spirit in anybody in
Jericho because of the fear of Israel" (Yehoshua 2:11). Because his
MIDA is fear and awe, Toldot Yitschak needed for the perfection of
his generations, the chesed of Avraham. That is expressed in the
verse which reads, "These are the Toldot of Yitschak; Avraham gave
birth to Yitschak". Thus, the unity of the two MIDOT, fear and
chesed, can merge the contradictory powers of left and right. Thus,
potentially there is a part of this unity of the two MIDOT in
Yitschak that exists in both of his sons, but it is only the GASUT
RU’ACH of Eisav that prevents the spiritual greatness of this unity
from being realized. With the same parents and the joint powers that
flow from their twin relationship, Yaakov and Eisav are like grapes
harvested from the same vine. Yet in reality the GASUT RU’ACH of
Eisav fermented and perverted the grapes so that he is the vinegar
of the wine that is Yaakov". (Shem MiShmuel).
This is installment
#124 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] Portion from the Portion
[7] MicroUlpan
[8] Torah from Nature
[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: May I move a potted
plant on Shabbat, or is it muktzeh?
A: There is another
issue to discuss before we get to the matter of muktzeh. The
Shulchan Aruch (Orach Chayim 336:8) states: "A plant-pot (atzitz),
even if it has no hole (eino nakuv), one should be careful not to
take it from on the ground and hang it from pegs or vice versa
whether it is made of wood or pottery." This halacha is based on the
fact that we consider an atzitz to be nourished from the ground. (Bi’ur
Halacha, ad loc., discusses the degree to which and why this is so
for an atzitz she'eino nakuv). Distancing the atzitz from the ground
and bringing it closer are forbidden on Shabbat under the categories
of uprooting and planting, respectively.
Intuitively, one would
assume that within one's home, considering the space and materials
between the plant and the ground, the plant's nourishment is only
from the dirt in the pot. On the other hand, poskim say that one may
not pull things off even those plants that are inside the house (see
Mishna Berura ad loc.:41).There are various opinions as to what type
of separation under the atzitz serves as a sufficient separation.
Metal or glass certainly break the connection between the plants and
the ground (Ketzot Hashulchan 142:(5)). There is much discussion
regarding a case where the plant (not its roots) extends beyond the
separation (see Orchot Shabbat 18:24). There is further discussion
whether the floors in most homes form a separation (see Piskei
Teshuvot 336:7). The Tehilla L'David (OC 336:6) infers from the
Shulchan Aruch's ruling that the problem of moving an atzitz is only
when one moves it from the ground to a place above it or vice
versa.It is permitted to move the atzitz between two similar places,
even if it passes through a different type of area in the process.
This is a strong but certainly not simple or unanimous contention
(see Ketzot Hashulchan, ibid.; Shemirat Shabbat K'hilchata 26:(5)).
If we can satisfy the
aforementioned issue, we still must deal with the matter of muktzeh.
Earth (soil) is a classic muktzeh item, as it is not a utensil, a
food, or similar item that is slated for a Shabbat appropriate
activity. Yet, if one sets aside soil for a specific appropriate
purpose, it is not muktzeh (Beitza 8a).How do we consider the soil
in an atzitz? The Tehilla L'David (ibid.) infers from the discussion
above, focused on planting issues, that muktzeh is not a problem.
The rationale is that the soil serves to preserve the plants, which
adorn the house. Some say that even if the soil is considered having
a function, it is like a kli shemelachto l'isur (utensil usually
used for a forbidden purpose). It helps plants live and grow,
something one may not do on Shabbat. Such a utensil is permitted to
be moved only to be used for its purpose or because the location it
occupies is needed (see Shevitat Hashabbat, Zoreiah (4)). Others say
that it is not muktzeh at all; still others say that it cannot be
moved for any purpose. In general, there is a machloket whether
vegetation, where there is no fear that one will uproot improperly,
is muktzeh. The Taz 336:4 and Magen Avraham 312:6 say it is muktzeh;
the Machatzit Hashekel ad loc. brings those who are lenient. The
author of the Mishna Berura leaves the matter undecided (Sha'ar
Hatziyun 336:38).
Two of our generation's
major authorities rule that one should not move an atzitz on Shabbat
(Rav Moshe Feinstein, cited in Tiltulei Shabbat pg. 86; Shemirat
Shabbat K'hilchata 26:2). (Shemirat Shabbat K'hilchata 26:25 sees no
problem with moving a vase of flowers in water.) It is unclear to us
what the exact basis of their ruling. The simplest advice is to
arrange matters before Shabbat so that there is no need to move the
potted plant and avoid the significant problems. On the other hand,
we cannot fault one, who as a matter of course or, at least in a
case of need, relies on the opinions that one can move an atzitz,
specifically she'einonakuv, from place to place.
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
Knowing one’s mind should not act as a deterrent to changing it.
From "A Candle by Day" by Rabbi Shraga Silverstein
A Candle by Day • The Antidote • The World Of Chazal by Rabbi Shraga
Silverstein
Now available at 054-209-9200
[3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The great teacher of our time, Rav Adin Steinsaltz wrote: "The
holiness of place is manifested in a series of concentric circles,
at the center of which is the holy of holies in Jerusalem... From
the Temple site the circles of holiness extend ever farther into
space, becoming fainter as they recede from the Holy of Holies to
the Temple Court, from the Temple Court to the Holy City of
Jerusalem, from the Holy City of Jerusalem to all of the Holy Land,
and then beyond"
[The Thirteen Petalled Rose pp.70-73]
Our Parashiyot, Tazri'a
and Metzora, deal with the spirit of defilement: "Thus shall you
separate the children of Israel from their uncleaness... when they
defile... [Vayikra 15:31]. Defilement, in the words of the Holy
Zohar, result from stern judgment, i.e. one-sided stringency. What
is demanded is the complement of chesed - mercy, grace, and love.
Esau represents stern
justice as the heir of Isaac. The Zohar, on Parshat Metzora [Sulam
59] states: "Esau will be punished and the Temple will be rebuilt.
This Temple is called 'first,' as stated in Yirmiya 17:12: "A
glorious throne exalted from the first." When we offer good tidings
about Zion and Jerusalem and merge their qualities, then "the walls
of Jerusalem will reach on high to the Throne of the King... Then
the light of the moon [Jerusalem] shall be as the light of the sun
[Zion], and the light of the sun shall be sevenfold" [Yeshaya
30:26].
The defilement by word
as disparagement of the Holy City limits the Holy from entering our
world. As Rav Steinsaltz has taught: "The holiness of the Holy Land
has nothing to do with who the inhabitants are or what they do; it
is a choice from on high, beyond human comprehension" [ibid p72].
Why then shall we be guilty of words that disparage the Holy City
and its inhabitants? To be 'motzi shem ra'- a Metzora - is thus a
calumny against the Holy and prevents that sanctity from infusing
all of life.
Those of us who have
been privileged to live in the Holy City must serve as an example of
speaking "good" of Jerusalem and seeking its good. Holiness is not
that which is great, good, noble or beautiful. It is the merging of
all in the Oneness that will re-create our worlds.
Go out and spread the
word of holiness from Jerusalem, for it is here and now. It has a
ripple effect and will make the world fit for redemption.
Rav Eliyahu Shalem,
Bein HaChomot
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
Once R' Chaim Leib, Rosh Yeshiva of Mir, was at a festive gathering
with his yeshiva students. As they discussed various matters, he
said to them: "Do you know, my children, that the masmid in our
yeshiva who learns day and night prevents Rothschild in Vienna from
converting?"
The yeshiva students all looked up in amazement, and one of them
finally blurted out: "Rebbe, what has one got to do with the other?"
"The masmid in the yeshiva learns 20 hours a day”, said R’ Chaim
Leib. “The average yeshiva student learns only 14 hours a day.
Former yeshiva students, who work for a living, learn 3 hours a day.
Merchants in Minsk learn an hour a day. Merchants in Warsaw pray 3
times a day. Merchants in Moscow keep Shabbat according to halacha.
Merchants of London eat kosher food. Finally, at the lowest rung, is
Rothschild in Vienna, who has not converted. If the yeshiva masmid
learns less than 20 hours a day, other students will learn less than
before; former yeshiva students will stop learning Torah regularly;
Minsk merchants will stop learning an hour a day; Warsaw merchants
will no longer pray; Moscow merchants will not keep Shabbat; London
merchants will eat unkosher food; and Rothschild will convert."
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 - TAZRI’A-M’TZORA
1) A first born son is redeemed after thirty days because at that
point it is established that the child is a viable being. Why, then,
are we able to wait just eight days before circumcising a child?
2) Why does the Torah first call the children that are born "male"
and "female" (12:2,5) and then switch to the terms "son" and
"daughter?" (12:8)
3) Why do we no longer experience the skin afflictions like tzaraas
which the Torah describes?
THESE ARE THE ANSWERS
Ponder the questions first, then read here
1) The Tosefes Beracha answers that it is assumed that most children
are viable beings and for a mitzva like circumcision we follow the
majority. However, redeeming the first born entails a financial
obligation for the father and the halacha teaches that for monetary
cases we do not follow the majority. Thus, we must wait thirty days.
2) The Meshech Chochma
explains that the child has not been established as a viable being
prior to the 30th day and cannot be called a "son" or a "daughter"
until then. Thus, it is simply labeled as "male" or "female."
However, once 30 days pass, the term "son" or "daughter" is used.
3) The Alshich teaches
that these afflictions occurred because the holiness in their bodies
could not tolerate the sins and pushed them out. This manifested
itself via growths on the skin. Nowadays, we lack this high level of
holiness and our bodies do not have the same adverse reaction.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman Mashgiach
Ruchani, Yeshivat Yesodei HaTorah in Bet Shemesh, author of
"DISCOVER: Answers for Teenagers (and adults) to Questions about the
Jewish Faith", soon to be republished by Feldheim - ppp@israelcenter.co.il
[6] Portion for the Portion by Rakel Berenbaum - FEEDback to
berenbau@actcom.net.il
Eating Our Words
In this double portion of Tazri’a- M’tzora we are brought into the
world of TZARA’AT. This affliction was a physical symptom of a
spiritual defect, occurring primarily in people on a high spiritual
level (Rambam). This could come as a result of seven sins (Me’am
Lo’ez), the best-known being slander (motzei shem ra = met-zo-ra)or
haughtiness. As a means to have the person correct his ways, Hashem
brings these afflictions on a person’s home, clothes, or his own
skin.
It is interesting to
note that the Torah spends a whole section (14:1-20, 20 whole
verses) describing the instruments and procedure necessary to purify
the metzora. Rav Simcha Zissel of Kelm says this is another hint at
the seriousness of the sin of lashon hara and how hard we must try
to purify ourselves of this sin.
The person undergoing
purification must take a couple of live kosher birds (tzipor -
swallow, jay, sparrow - Kaplan), a piece of cedar, some crimson
wool, and a hyssop branch. One of the birds is slaughtered over
fresh water in a clay bowl. Then the live bird together with the
cedar and hyssop which are tied together with the crimson wool are
dipped in the spring water and blood mixture. This mixture is
sprinkled on the person seven times. The living bird is then sent
away. The Torah continues describing how the person is shaved and
how he immerses himself and his clothing.
Commentators find many
symbolisms in this whole purification process. For example, Rashi
points out that the person brings birds: since these afflictions
come because of idle chatter the person is required to bring birds
who continually chirp and chatter. The Alshich says two birds are
brought - the one that is killed which symbolizes the loshon hara
which the person will eradicate from his speech process and replace
instead with the live bird - the speaking of divrei Torah.
Also the cedar tree is
one of the tallest trees and the hyssop is one of the lowest plants.
The largest and smallest representatives of the vegetable world tied
together with wool dyed with the blood of a worm come to teach the
man who has been haughty and suffered from overbearing pride (like
the cedar tree) to become humble like the hyssop and the worm (which
are both lowly).
Since the power of speech is what distinguishes mankind from the
animals, enabling us to express ourselves, we must constantly guard
against abuse of this gift. We ask Hashem for help with this
difficult task each day and end the Amida with " Guard my tongue
from evil, my lips from speaking guile".
Ezov is translated as
hyssop. According to most experts it is the wild Middle Eastern
marjoram. It is a low plant, little over a foot high with blue
blossoms. Although it grew wild, it was also cultivated as a spice.
Some identify it with the caper plant or with wild thyme or oregano
(Kaplan).
PASTA WITH TUNA - CAPER OREGANO & THYME SAUCE
1 Tbsp. olive oil
1 (1 lb.) can crushed tomatoes with the sauce
1 (6˝ oz.) can water-packed light tuna, drained and flaked
6 oz. pasta
1 clove garlic, minced
1 tsp. dried oregano, crushed
1 tsp. red pepper flakes
1 tsp. thyme
2 tbsp. capers, chopped
1˝-2 Tbsp. minced parsley
Heat the olive oil over a moderate heat for 30 seconds; add the
garlic and cook for 30 seconds. Stir in the tomatoes, oregano, thyme
and red pepper flakes. Bring to a boil, then lower the heat until
the mixture barely bubbles; simmer uncovered for 7-8 minutes or
until slightly thickened.
Stir in the tuna, capers and parsley and simmer 5 minutes longer.
(If you are in a rush, you can just mix the ingredients without
cooking them).
Meanwhile, cook the pasta, drain well and transfer to a heated bowl.
Pour the tuna sauce over the pasta and toss well. Serves 4.
[7] MicroUlpan
Hot and dry weather conditions in Israel are called SHARAV. The term
CHAMSIN refers to a hot southerly wind from Egypt. Whereas in “the
hilly regions” we can have a SHARAV, it is often hot and humid on
the coast. In English, muggy. In Hebrew, the adjective is HAVIL.
[8] Torah from Nature
Seahorse
What do South American Spider Monkeys, Ringtail Opossums and
seahorses have in common? They all have prehensile tails. Seahorses
are bony fish... usually live in the tropics or along temperate
coasts... 2-20cm tall depending on species... vary in color,
including orange, red, yellows, grey, and greens... some come in
patterns like zebra stripes and spots. Change color to blend in with
their surroundings... like to swim in pairs linked by their tales...
small dorsal fins propel it through the water in an upright
position, while it beats them back and forth, almost as fast as a
humming bird flapping its wings... usually mate under a full moon...
when resting, the seahorse curls its tail around seaweed, to keep it
from floating away... mate for life... during mating, they utter
musical sounds... The female deposits eggs into the male’s small
pouch (where they are fertilized), and then leaves. Out of the
entire animal kingdom, these are the only animals in which the male
has babies! (which is why it was chosen for the TT of Shabbat
Parshat ISHA KI TAZRI’A...)
The walrus is also called sea horse. In Hebrew, walrus is SUS-YAM.
The seahorse pictured here is called SUSON-YAM.
[9] Divrei Menachem
Parshat Tazria opens with reference to one of the most profound
phenomena of our existence in this world: the birth of a baby.
Consideration of this event for even a fleeting moment causes us to
wonder at the miracle of creation. Indeed, we proclaim daily in our
prayers that, "He in His goodness renews the Creation daily." The
birth of a child, however, inspires us with the realization that we
are partners with G-d in the formation of our progeny and the
continuation of the human race.
So we are perhaps all
the more perplexed that the Torah tells us that after the birth of a
child the mother is spiritually unclean. The rabbis explain that
technically the loss of blood that accompanies the birth contributes
to this state, in common with a woman's regular monthly cycle.
However, after the birth, the woman is to bring both a sin offering
(Chatat) and an elevation offering (Olah), over and above various
forms of abstention, implying that there is a deeper level of
purification called for.
Truly, as the Ibn Ezra
implies, the new mother may need to repent for resentful thoughts
towards her husband or G-d for the pain endured during the birth.
However, the Chatam Sofer - referring to the fact that the laws of
Purity emanating from human beings follows on from those that emerge
from animals - reminds us that while we (human beings) can reach
even the highest spiritual levels (even greater than angels), we
have the propensity to fall to depths even lower than animals. The
Olah, therefore, reminds us all, and especially the mother, of the
challenges of raising a child in the highest spirit of our Jewish
tradition.
Shabbat Shalom and Chodesh Tov, 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.
"How Many Olei Regel
Actually Came to Jerusalem on Pesach?"
The Gemara reads, "Our rabbis taught: King Agrippa once wanted to
cast his eyes on the populations of Israel (i.e. take a census). He
said to the Kohein Gadol, 'Cast your eyes on the Korbanot Pesach
(brought by the Olei Regel). He (the Kohein Gadol) thereupon took a
kidney from each KP and 600,000 pairs of kidneys (ZugeiKelayot) were
found there, twice as many as those who departed from Egypt
excluding those who were ritually impure, and those who were on a
distant journey. There was not a single Korban Pesach for which more
than ten people had not registered (600,000 X 2 = 1,200,000 X 10 =
12,000,000!); and they called it, 'The Passover of the dense
crowds'" (Pesachim 64b). Josephus has a different version. "So these
high priests, upon the coming of that feast which is called the
Passover…. when they slay their sacrifices (i.e. the Korban Pesach)…
a company (a Chavura) of not less than ten belong to every
sacrifice… and many of us are twenty in a company. (The high
priests) found the number of sacrifices 256,500; which, upon the
allowance of no more than ten that feast together, amounts to (at
the very least) 2,700,200 that were pure and holy." This enormous
number did not count "those that have leprosy or gonorrhea or women
that have their monthly courses, or such as are otherwise polluted…
nor foreigners who come here to worship" (Wars Bk 6 Ch.9:6).
IMHO, neither of these
accounts can be taken literally. The Aggadata, the non- Halachic
component of Torah She'be'al Peh (the Oral Tradition), to which the
Gemara's account belongs, does not consist of simple-minded fairy
tales that are meant to be taken literally; they represent ideas
written down in "coded form: the obscure form of parable and hint."
The Aggadata must be understood on many levels. Even the most
cursory glance at the celebrated introduction of the Rambam to the
tenth Perek of Mishnat Sanhedrin will reveal his negative opinion of
those "fools" who do take the Aggadata literally. "As the Lord
lives, this group ruins the glory of the Torah, darkens its
splendor, and turns G-d's Torah into exactly the opposite of what it
means… This group expounds the words of the Sages in such a way that
if the nations could hear them (and today they do!), they would say,
'…this foolish, vile and insignificant people!" Aggadata, "primarily
deals with the principles of faith, the philosophy, and the ethical
ideas of Judaism …it includes all those interpretations of Biblical
verses and stories which are unrelated to Halacha; expositions of
the importance of the mitzvot and the rewards and punishments which
they entail…" (The Juggler and the King, Rav Aaron Feldman, pg xxi,
xxii). The somewhat more modest numbers that Josephus provides are
still vastly exaggerated. Were there really, "2,700,200 who were
pure and holy"?
Classics scholar, and
author of many books on the period, Professor Paul Maire, comments,
"Like most ancient historians, Josephus had trouble with numbers,
uncritically accepting and transmitting augmented statistics as to
population and distance sizes, the number of battle casualties, and
even mountain heights. Mt. Tabor, for example, tops 'thirty stadia'
or 18,200 feet in Josephus, when in fact, it is only 1,920 [feet
tall!]" (The New Complete Works of Josephus, pg. 14). That the real
number of OleiRegel was considerably smaller may be surmised from
the very realistic descriptions of the Olei Regel in the Mikdash in
the fifth Perek of Mishnat Pesachim. All the Zovchim - those
offering the Korban Pesach in any given year in the Mikdash - could
be fitted into the limited space of the Azara in three Kitot
(groups) and the people in the third Kat "were but few." Professor
D. Chwolson (Das letzte Passamahl Christi, 1892, as noted by
Professor Shmuel Safrai in his HaAliyah LeRegel Be'mei HaBayit
HaSheini pg. 73) measured the area of the Azara as noted in the
sources. (Excluding the area of the Bayit and the Mizbei'ach as well
as the space needed to slaughter the multitude of Korbanot Pesach,
he also had to take into account the space required to dismember and
flay the sacrificial animals, not to mention the long lines of
Kohanim that stretched from the areas of slaughter to the Mizbei'ach.
After slaughter, Kohanim received the blood in Mikdash vessels and
passed them from hand to hand in the direction of the Mizbei'ach.
The last Kohein in line
poured the blood on the wall of the Mizbei'ach.) Chwolson then
calculated how many people could fit into the available space and
multiplied the number of Zovchim by ten because both in the
rabbinical literature, and in Josephus, it is reported that at least
ten people "were registered" in every Chavura. He calculated that
100,000 people ate Korbanot Pesach. Another scholar, by calculating
that two Olei Regel with their sacrificial animals could fit into a
square meter, concluded that the first and second Kitot consisted of
6400 Olei Regel and the third "being but few" had less. He then
multiplied the Zovchim by ten reaching a figure of approximately
180,000.
The Torah excuses those
"on a distant journey" from the Mitzva of bringing and eating the
Korban Pesach (Bamidbar 9:10). An undeservedly little known Mishna
reads, "What counts as a 'distant journey'? Beyond Modi'im or a like
distance in any direction. So says R. Akiva. R. Eliezer says,
'Beyond the threshold of the Temple Court (Iskupat Ha'azara).' R.
Yosi said: Therefore there is a dot over the (Hebrew letter) HEI (in
the Hebrew word Rechokah, distant), as if to say, not because it is
indeed far off, (but only far off as) the threshold of the Temple
Court and beyond" (Pesachim 9:2). Though their rulings were not
accepted as normative Halacha,it is interesting to note how
prominent these two dissenting sages actually were. R. Eliezer ben
Hyrcanus, the only Tanna in the Mishna to have Hagadol (the "Great")
added to his name, was a favorite student of R. Yochanan ben Zakkai,
the leader of the Jewish people in the turbulent period before the
Destruction of Jerusalem and the period immediately afterward. The
founder of the great Yeshiva of Yavne, R. Yochanan ben Zakkai
compared R. Eliezer to a "sealed cistern which does not lose a
drop." He added, "If all the Sages of Israel were in one scale of
the balance and Eliezer ben Hyrcanus in the second scale, he would
outweigh them all" (Avot2:12) and, in fact, he was one of the two
students who carried R. Yochanan's "coffin" out of besieged
Jerusalem (Gittin 56b). R. Yochanan called his other student R. Yosi
(Hakohein), a Chasid, a saint (Avot 2:12). Avot D'Rabbi Natan, a
homiletical exposition of Perkei Avot, crowned R. Yosi the "Chassid
of the generation". Both of these sages saw the Mikdash in its glory
and certainly were thoroughly familiar with "Mikdash logistics".
Nevertheless, the later Halacha is based on the contrary ruling of
R. Akiva, the disciple of R. Yochanan and the spiritual leader of
the next (i.e. the post - Mikdash) generation. Rambam summarizes,
"Someone who was at a distance of 15 mil or more from Jerusalem at
sun rise on the 14th of Nisan is considered 'on a distant journey'
(and is exempt from bringing the Korban Pesach). If he was at a
distance of less (than 15 mil from Jerusalem), he is not considered
on a distant journey because he is able to arrive in Jerusalem by
Chatzot, midday" (Hil. Korban Pesach 1:1).
Catriel's book in
progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided
Tour through the Temple and the Divine Service
Parsha Pix
Baby boy, 7+33 days for the mother
Knife for Brit Mila
Baby girl with 14+60 days
Dove and lamb, which are two parts of the Korban Yoledet, the
offerings of the woman who has given birth
Hand afflicted by a NEGA
Shirt, representing those garments and materials that are able to be
afflicted with NIG'EIHA BEGED
CHAMELION, noted for changing colors - a significant factor in the
determination of NEGA'IM
Razor, used by a M'TZORA on the day of his purification
Pair of eyes is missing one of its eyebrows, mentioned in the parsha
Two birds, the hyssop and the cedar tree are all part of the
purification process of the M'TZORA
House afflicted by a NEGA
3 parts of the body dabbed with the blood of the korban
2+1 lambs are part of the korbanot of NEGA'IM
Rav Kook with glasses stands for V'RA'A HAKOHEIN, an oft-repeated
phrase in T&M
Traffic light displays some of the colors involved in the topic of
N'GA'IM.
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 (Tzav-Pesach-Shmini) TTriddles:
[1] Instructed to do this in Tzav, Chukat, and Vayeilech (where it
is one of the 613)
The word HAK-HEIL (the command to gather the people) is a
distinctive word that’s a little tricky to pronounce properly,
because the second HEI is easy to swallow. HAKEIL is the wrong way
to say HAK HEIL. Besides that, HAK-HEIL is the 612th mitzva among
the Torah’s 613 mitzvot and is one of only two mitzvot in Parshat
Vayeilech. Of TTriddle interest is the fact that the word appears
only in two other places in Tanach - in Tzav and in Chukat (where it
is V’HAK-HEIL. There is also one HAK-HEL (with a SEGOL rather than a
TZEIREI) - LI (gather to Me).
[2] Shmuel, Yechezkel, and Malachi all push him aside. Shmuel more
so in Jerusalem.
The regular haftara for Parshat Tzav is from the book of Yirmiyahu.
He (Yirmiyahu) is pushed aside by Malachi when Tzav is Shabbat
HaGadol (which it is in all regular, 12-month, one-Adar years.
Sometimes Tzav is Parshat Para. Then it is Yechezkeil who pushes
Yirmiyahu aside. (There is nothing personal in this business among
the prophets themselves; it’s just their books that occasionally
pre-empt each other.) Tzav can also be Parshat Zachor, in which
case, Shmuel preempts Yirmiyahu. And there is also one year-type
when Tzav is Shabbat Purim in Yerushalayim, when Shmuel is read for
the haftara. Shmuel then, pushes Yirmiyahu aside, more so in
Jerusalem.
[3] Lux et Veritas
The breastplate (CHOSHEN) of the Kohein Gadol contained the URIM
V’TUMIM, thought to be a parchment with a special form of the
Explicit Name of G-d written on it. The URIM V’TUMIM gave the CHOSEN
its prophetic powers. By the way, the more common phrase in the
Torah is ET HA’URIM V’ET HATUMIM. (L’)URIM V’TUMIM appears only once
in Nechemya. Among English translations for URIM V’TUMIM are "lights
and perfections" and "revelation and truth". Quoting Wikipedia, “The
Biblical Hebrew "Urim and Thummim" is emblazoned across the open
book pictured on the Yale shield, a legacy of Yale College president
Ezra Stiles. It is translated in Latin on a banner below as "Lux et
Veritas" ("Light and Truth").
[4] first/fourth; second/stop' third/triple
The word VAYISHCHAT (and he did Sh’chita, ritual slaughter) appears
seven times in Tanach (6 in the book of Vayikra and once in
Yirmiyahu). The three times in Parshat Tzav are distinctive because
they have a KAMATZ under the CHET rather than a PATACH. Tzav’s three
VAYISHCHATs are verbs in their intransitive form, i.e. without
objects. With the PATACH there is always an object. The TROP marks
for the three occurrences in Tzav are R’VI’I (fourth), ETNACHTA (a
major stop-note), and the SHALSHELET, the most distinctive of all
TROP marks, which sounds like a triple PAZEIR and which is made of
three connected Vs rotated 90° clockwise.
[5] We preview it; they celebrate it - when?
When? On Thursday, Isru Chag Pesach in Israel, which is the 8th day
of Pesach in Chutz LaAretz. While they (Jews who live outside
Israel) celebrate SH’MINI shel Pesach, we (in Israel) preview
Sh’mini by reading the first portion of the coming Shabbat’s Torah
reading.
This week's TTriddles:
[1] Enterprise's speed & Britain's dogfish
[2] They're in the sedras, but on vacation after that
[3] 2 in 1x and 1 in 2y. What are x & y?
[4] The big camel had a narrow escape - Prize for this TTriddle on
its own
[5] All 14 occurrences are in this week’s reading; 8 different TROP
pairs!
[6] The Mazal TTriddle
[7] A 3-letter hidden TTriddle
NachKwestion of the Week:
What is forbidden on Yom Tov and permitted on Shabbat.
Israel Center Miscellany
See website for the "standard" entries of this file.
Help young couples (evacuees and children of evacuees) from Gush
Katif get ready for the arrival of their newborn babies - Tzedaka -
Matan B’Seter, The money collected will be used to buy carriages,
cribs, layettes...Make checks out to the Israel Center. Write on the
envelope: Gush Katif - Baby Fund, For more info. call Sara
0505-444-397
Camp Dror is back!
Join our challenging adventure camps for a great summer experience!
Adventure, activities, learning and more, all in the NCSY spirit.
Once again it’s time to register for Camp Dror
The boys’ and girls’ camps will take place July 4-17
The camps are for youth going into 6th-10th grades.
The girls’ camp will be in Yad Binyamin the boys’ camp will be in
Keshet Yonatan
For brochure and application form: email Shelly at dror@israelcenter.co.il
or call 02-5667787, ext. 244
NESTO Native English-Speaking Teen Olim
Dear NESTOers and TTreaders!
It was a long break since we had our last NESTO activity but here we
are again with renewed energies!
If you all remember,
right before Pesach NESTO had their Pesach tiyul! And this time we
traveled to Caesaria!
Even though we had
trouble with the weather at the beginning, NESTO didn't freak out
and still went on their 1-day tiuyl. We started our trip in Atlit's
immigration camp, which was reconstructed into a memorial museum.
The tour was led by Arye who translated for us and we also enjoyed
the 'NESTO immigrant show' we had with our madrichim!
After experiencing this
powerful tour, we continued on to the Aqueduct beach in Caesarea,
were we had an ODT workshop filled with games and lots of riddle
that required great NESTO team work! Kol HaKavod to the girl's team,
which won the game.
And as you know, after
every successful tiyul, NESTO got to have a successful BBQ! So while
we were running around and playing on the beach (which by the way,
for those of you who weren't at Chaim's lecture, have the Roman
aqueduct that was build in the time of Hordus for transporting water
and is still there to beautify this special beach).
NESTO BBQ specialist,
Noam Vazel, with help from some madrichim and chanichim, made us
some really great food. Even more than that, every NESTOer made
himself a pita on the TABONE like our great-grandfathers did in the
time of Yetzi'at Mitzrayim.
Finally, we came home
tired but happy! It was great seeing you all even though some of us
couldn't make it in the end..But most of all, to the NESTO new bat-sherut
RACHEL FRIDMAN who joined us!!
So may you all have a magniv Shabbat.
Gili
Jr. NESTO is for 7th, 8th, and 9th graders,
Sr. NESTO is for 10th, 11th, and 12th graders,
BOGRIM is for recent H.S. graduates
NESTO's home base is the Israel Center's TEICHMAN FAMILY YOUTH
CENTER
The Israel Center's Youth Program for Anglo-Israelis, tel. 566-7787
ext. 247 • fax: 561-7432, Chaim Pelzner, Director, Gili Levanon, Bat
Sherut, Chananiel Vogel, Tech. Support, Partially funded by the
Jewish Agency for Israel
Tiyulim and Shabbatonim
Travel Desk: 566-7787 ext. 261
THE TRAVEL DESK is for making reservations and receiving info about
Israel Center tiyulim.
Please note that ALL Israel Center tiyulim require advance
registration.
At your service Sunday, Monday, Wednesday, Thursday -
11:00am-4:00pm. Call Naomi at the Israel Center Travel Desk,
566-7787 ext. 261; fax: 566-0156 • tiyul@israelcenter.co.il - if you
call outside Travel Desk hours, or if we miss your call for any
reason, please leave a message and we will return your call.
LUNCH? When a tiyul says “bring your own lunch”, you can order one
instead from
the Israel Center Cafe. When you make your reservation for the tiyul,
request a box
lunch, or call the CAFE (ext. 257) up to the day before the TIYUL.
18NIS will get you a
sandwich (your choice), a refreshing drink (regular or diet) and a
dessert. Your lunch
will be ready for you when you board the bus.
BOOKED? When a tiyul is listed as BOOKED - you can call to be
wait-listed; if you call, you will be called back if there is a
cancellation, if we add a bus, or when we fix a new date for the
tiyul.
CANCELLATION POLICIES: We reserve the right to charge a cancellation
fee in case of last-minute cancellations. Also... Price of tiyul is
based on a minimum number of participants.
STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak
to us! (566-7787 ext. 261) to see if we have any tiyulim or
Shabbatonim (call Ita Rochel ext. 204) that they might be interested
in.
KASHRUT POLICY: Food for Israel Center In-House programs is
supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips
and programs are Mehadrin. Hotels, restaurants, and tiyulim
advertised by outside parties are not necessarily Mehadrin and are
not endorsed by the OU or the Israel Center.
Calls from abroad: Due to time differences, we recommend that people
from abroad fax 972-2-5660156 for attention of Travel Desk or email
tiyul@israelcenter.co.il. Please be sure to include email or fax
number for reply, in addition to phone number.
Israel Center tiyulim are partially subsidized by the Jewish Agency
for Israel
LAST CALL: Hamei Yoav Spa for women only, Sunday, April 30th
Check-in 3:30pm, Leave Center 3:45pm • Return approx. 10:00pm,
100NIS for members (non-members add 10NIS)
GREAT SYNAGOGUE & TAX MUSEUM TOUR: Walk with us to places in the
"backyard" of the Israel Center. We will be guided by Rabbi George
Finkelstein, the Director General of THE JERUSALEM GREAT SYNAGOGUE,
which is really a great synagogue - also known throughout the world
for its beautiful edifice, with attractive, colorful and meaningful
stained glass windows.
We will hear explanations in the main lobby about the unusual
Mezuzah Collection, which is on exhibit. This will be a most
meaningful and inspiring tour.
We shall then stroll down Agron Street to the Taxation Museum, where
its curator will "Show and Tell" us about the function of taxes in
the ancient world, as well as in the Jewish Communities of the
Diaspora. We will hear and understand how much energy and ingenuity
were invested in trying to smuggle "all sorts of things" into
Israel. There's even "more to it...." [importing of contraband can
be a great "knack"----come and see the unusual items which were
caught and confiscated.]
Monday, May 1st, 12:00-2:30pm, Price is great; so is the tour •
36NIS, coordinated by SHULAMIT, sign up immediately call Naomi at
the Travel Desk, 566-7787 Ext. 261
Special Tiyulim for Lag BaOmer and Yom Yerushalayim
Everyone knows of the WESTERN WALL - Do you know there is also a
SOUTHERN WALL through which people came to the BET HAMIKDASH? There
is so much to learn about this unique area!!! Come with us on
Monday, MAY 15th, 2:00-4:00pm approx., Register immediately at the
Travel Desk 566-7787 Ext. 261 and get important details. The tour
will be led by knowledgeable and inspiring tour guide ESTHER
SHLISSER. 50NIS (60NIS for non-members), Shulamit’s tiyulim are
always treats; Come, you will surely enjoy her delicious sweets
Unique Tour of the Old City for WHEELCHAIR USERS (max. 5, with
caregivers if nec.) guided by the inspiring, veteran resident
REBBITZEN FEIGA KAHANA, Monday, May 22nd, 4:00-6:00pmExact details
upon registration. Call Travel Desk, 566-7787 Ext. 261to be among
the FIVE participants. 36INIS p.p. • Coordinated by Shulamit
WALKING TIYUL – NEW SITES IN THE OLD CITY - Guided by the inspiring
veteran resident, Feiga Kahana; Monday, May 29th, 4:00-6:00pm, 36NIS
per person. Call Travel Desk to register NOW 566-7787 Ext.261, Tour
limited to 25 participants, Shulamit’s tiyulim are always treats;
Come, you will surely enjoy her delicious sweets
The Palmach Museum, Tel Aviv with Nachman Kupietzky • WED, May 31,
Check-in 1:45pm • Leave Center 2:00am PROMPTLY • Return 6:30pm
(approx.), See the newest state-of-the-art museum vividly portraying
the pre-state defense army of Israel, 85NIS (100NIS non-members) •
must pay in advance • Limit: 25 people, Call Travel Desk (ext. 261)
to reserve
L.A. Mayer Museum for Islamic Art - All You Don't Know About Islam,
History, Faith,Customs · Shiites, Sunnis, Druze, Bahai, Lecture by
Nachman Kupietsky followed by Tour of the Museum (in English),
Sunday, June 11th, Check-in at 9:50 · Ending at 12:30 (approx.),
36NIS (50NS non-mem), Details & reservation, Travel Desk (ext. 261)
Shavuot Spectacular - 5 days, 4 nights, Wednesday, May 31 – Sunday,
June 4 at the Kinar Classic, Scholar-in-Residence: Rabbi Dr. Tzvi
Hirsh Weinreb, Executive Vice President of the Orthodox Union,
Lectures & Shiurim • Guest Speakers, Thursday morning tiyul •
Mehadrin cuisine Rich and varied Yom Tov & Shabbat menu, Separate
swimming and health club, Entertainment, 1800NIS per person, double
occupancy, Non-members add 100NIS per person, Single supplement
available, Round trip transportation included in price, For further
details, call Naomi at the Israel Center Travel Desk (02) 566-7787,
ext. 261, Reservations confirmed only upon payment
The Back Page of TT712
The Avrom Silver Jerusalem College for Adults - Dean, Rabbi Sholom
Gold, 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" IC classes & lectures - 5NIS Life members, 20NIS members,
25NIS non- members
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, 30 Nissan - 7 Iyar (April
28 - May 5)
Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
10:15-11:30am (separate seating) Nesivos Shalom on Avos and the
Omer, Join us as this contemporary chassidic classic (back of
Vayikra and on the Mo’adim) brings this special season to life with
R' Yaacov Yisroel Bar-Chaiim
Friday evening
"Early Shabbat Minyan" - Mincha 15 mins. or so before Plag; Kabbalat
Shabbat after Plag, Erev Shabbat Tazri’a-M’tzora - R”Ch, Friday
April 28, Mincha will be 5:40pm, Plag is 5:54pm, Kabbalat Shabbat,
Maariv, Mincha: Ach-K’do 5:43 • Emor 5:47 • B&B 5:50 • Bamidbar
5:55pm
Shabbat Day
Tazri’a-M’tzora - Rosh Chodesh, April 29th, 5:00pm (Mincha at 6:00)
with Phil Chernofsky • Perek & Parsha
Motza'ei Shabbat
Motza"Sh Tazri’a-M’tzora, April 29th, 9:30pm SHARP: Why is Living in
Israel the Greatest Mitzva? (Even in times of danger) with Rabbi
Ephraim Sprecher
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 The return of 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 only) Mystical Insights into the Months of the Year
with Golda Warhaftig
10:30am (women only) Let's Learn Chumash with Tonia Frohwein
11:30am (men & women): Parshat HaShavua with Shprintzee Herskovits
Sundays at 12:30pm • Creative Life Education • with Aharon Romm -
The Master Key to Living (not just Existing)
Sunday 7:30pm (men & women) Issues in Jewish Thought as they emerge
from the Torah with the help of Ramban's Commentary with Rabbi Chaim
Eisen
Skippy Int'l in conjunction with the Israel Center, presents "Health
Through Fitness" - Whether you are in your 40s or your 80s, you can
become wonderfully fit without joining a health club! Age is never a
factor when one wants to improve their physical and mental well
being. Join us on for an evening filled with lots of sound advice
and answers to a lot of misconceptions. Some of the topics of
discussion: Why is it that in the Western industrial world the
majority of middle age men and women raise the risk of heart disease
and type 2 diabetes? Why has obesity rates tripled over the past 40
years for children and teenagers? Why is it that over 40% of the
high school graduates flunk their IDF physical? Guest speakers:
Bella Mankowitz, Dr. Michael Finerman, Danny Simckes,Dr. Zvi Symon,
Sid Skippy Marcus • Call 624-6920 for more info , Change your
lifestyle and become the person you should be Sunday, April 30th,
7:30pm, 20/25NIS
Monday - N'SHEI LIBRARY 10:00-12:30
9:15am (women & men) Yom HaAtzma’ut by Rabbi Chanoch Yeres
On sale: Jewish Books for Adults and Children by Simcha Publishing •
Mondays 10:00-12:00
10:30am: (men & women) Rambam’s 13 Principles by Rabbi Zev Leff
MON 11:35am: Jewish History Series by Dr. Henry Goldblum: - Herod in
charge: Part 1 - An Uneasy Start
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.
Torah Video and Lunch - Monday, Monday, May 1st, 12:30pm, in the
Library (free) SOS - "A Chosen Land For a Chosen People" with Rabbi
Chaim Eisen
will resume on Wed. May 17th & Mon. May 22nd - Women's Beit Midrash
MON (and WED) 2:30-4:30pm: Acquire study skills and knowledge
crucial to your life as a Jew - join us!
Symposium on Zikaron and Atzma’ut:
7:54pm Ma'ariv
8:00pm The State of Israel - Sacrifice and Prosperity; Sefer
Vayikra's View of Eretz Yisrael with Rabbi Tsuriel Weiner, Head of
Bet Midrash Ra'ava
9:00pm Refreshments
9:15pm A Psalm for Yom HaAtzma’ut - Tehilim 107; a historical
approach, accompanied by a VIDEO with Rabbi Mendy Blank
25NIS for members (30NIS non-members), Monday, May 1st - Leil Yom
HaZikaron
Dr. Avivah Gottlieb Zornberg will resume after Shavuot
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the
Israel Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT
MEETING: Monday, May 8th, 7:30-9:30pm with Dr. Judy Belsky
Mondays, 8:30pm • AM SEGULA presents: “Curing the Jewish Heart” with
Eli Yosef, The History of the Zionist movement understood through
the teachings of the Maharal of Prague
Tuesday
The Israel Center and the Old City Free Loan Association, 16th year
• over 4000 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 and 19:00-20:30 • Please bring ID
Tuesdays, 9:00am Haftara of the week and Yom HaAtzma’ut Reflections
by Rabbi Aharon Adler
Tuesday mornings, 10:15am: Yom Haatzma’ut insights by Rabbi Yosef
Wolicki
11:00am (M&W) PARSHAT HASHAVUA with Rabbi Eddie Abramson
12:00pm (women) Review of the weekly Farbrengens of the Lubavitcher
Rebbe with Raizel Zisk
Tuesdays, 12:00-2:00pm • for women only • with Mrs. Esther Sutton -
Inspiration & Creation: A workshop combining stimulating Torah
topics and sources, with internalization through our own
creativity..."Taste & see (experience) that HaShem is good...
Torah Video and Lunch - Tuesday,May 2, 12:30pm "Yom HaZikaron
Reflections" by Rabbi Aharon Adler
TT folders: We will hopefully be ready to fold mid-morning of
Tuesday
The Israel Center will close at 2:00pm on Tuesday and reopen on
Wednesday morning for Yom HaAtzmaut davening.
We extend to TTreaders the greetings recommended for Yom HaAtzmaut.
It/they capture the essential, "healthy" attitude for the day - that
it is both a day to thank G-d for and a day to pray to Him that the
return of Jewish sovereignty to Eretz Yisrael and the continuing
return of Jews to Eretz Yisrael are the harbingers of the Complete
Redemption
Wednesday Yom HaAtzma'ut 5766
Wednesday, May 3rd, 8:15am - Festive Shacharit Hosted by Rabbi Eddie
Abramson & Phil Chernofsky, Refreshments follow davening
The Center will close after Davening and Refreshments and reopen
IY"H on Thursday morning
Thursday
IT'S BACK! JOIN US AT THE ART WORKSHOP THURSDAYS 10:00-12:00 • Call
Rachael @ (02) 627-1577
THU: 11:00-12:50 On Enigmas and Parables with Dr. Hayim Abramson
Shiur/Divrei Torah while you fold by Menachem, Sara, Phil
Appeasement Process Update, Join a task force with one purpose in
mind: To influence public opinion to stop the implementation of
Olmert's retreat plan..as a danger to Jerusalem, to the coastal
region and all of Israel. Background Discussion: What psychological
warfare technique does Olmert plan to use to carry out his retreat
policies and what can be done to cope and counter such manipulation?
Facilitator: David Bedein, MSW, Investigative Journalist [www.ibtn.co.il]
- Thursday, May 4th, 8:00pm
Fri. 9:00am • Overview of Pirkei Avot • Rabbi Chaim Eisen
10:15-11:30am (separate seating) Nesivos Shalom on Avos and the
Omer, Join us as this contemporary chassidic classic (back of
Vayikra and on the Mo’adim) brings this special season to life with
R' Yaacov Yisroel Bar-Chaiim
Upcoming at the Israel Center
"Profiting from Criticism", Do you get hurt whenever someone
criticises you? Does it damage your relationships with people? Learn
how to take the sting out of their words while retaining positive
learnings for self-improvement, A seminar with Shlomo Kory Sunday
May 7th, 8:00
Monday, May 8, 8:00pm - The First in a series of seminars
presenting...Unique Tools for Unique Times Mapping Out Your Inner
Ecology, A workshop in which you will learn how to push aside the
veils which prevent you from taking possession of your inner world.
We make use of meditative exercises that bring self-awareness and
put you in touch with your Higher Self. This tool will enable you to
experience the creative area used by innovators in all fields, and
to "take pride in your continual spiritual victories to the end of
your life," in the words of Rabbi Kalonymous Kalman Shapira, the
Rebbe of Piasczener zt"l • Facilitated by Yaakov Branfman
COME JOIN SIMCHA FRIEDMAN as he reveals the underlying meanings and
secrets hidden within the text of the Torah through his book,
"Making Torah Yours" (Gefen Publishing House) "...a source of Torah
insights in a light, informative and entertaining manner." - Rabbi
Zev Leff, Tuesday, May 9th at 8:00pm
NLP Jerusalem - "Motivation, Decisions, and Goals" - NLP Seminar in
Personal Development given by Shlomo Kory, NLP master-practitioner,Overcome
indecisiveness!, Learn how to stop procrastinating!, Get unstuck &
follow through on your goals!, Break unwanted habits!, Feel more
self-confidence! 5 weekly sessions beginning IY"H May 17 from 6-9pm
at the Israel Center, Jerusalem, visit us at www.nlpjerusalem.com,
For details and registration call Shlomo Kory (02) 537-3690
An Overview of the Laws of Ritual Purity by Catriel - For most
people, the laws of purity and impurity ordained in Vayikra and
Bamidbar, elucidated in the Mishna and codified by the Rambam are a
total mystery... Can these seemingly arcane Torah laws be made
comprehensible...? Communicating his knowledge in a highly effective
way, Catriel Sugarman, noted lecturer on Mikdash-related subjects,
has done virtually the impossible; he has brought an extremely
complex and potentially boring subject to life! In a lavishly
illustrated hour-and-a-quarter PowerPoint lecture replete with
diagrams and pictures, Catriel walks the viewer through the
intricacies of these complicated Halachot... Catriel concludes his
presentation by suggesting a fascinating rational as to why these
Chukim were ordained., Thursday, May 18th, 8:00pm - Available for
speaking engagements, Catriel may be reached at acatriel@netvision.net.il
May ICVC schedule:
May 9, 2:00pm: "Tuesdays with Morrie" - A professor is dying. But
rather than feel sorry for himself, he continues to teach. But this
time it is his most important lecture. “When we learn to die, we
learn to live.” ... lessons about how to get the most out of life,
how to live with our families... Jack Lemmon in the title role is
brilliant. A very special film. (90 minutes)
May 23, 7:00pm "The Life and Times of Hank Greenberg"- Learn of the
first Jewish baseball star! ... an inspiration for every Jew in
America. A loving tribute... Great interviews... (90 minutes)
Seymour J. Abrams - Orthodox Union Jerusalem World Center - Israel
Center - Third Annual Yom Yerushalayim Dinner Keter Torah Award:
Chief Rabbi Yisrael Meir Lau Shlita, Lifetime Community Service
Award: Ruby Davidman, Eshet Chayil Award: Pearl Borow, Keter Shem
Tov Award: Akiva Tekuzener
Thursday evening, May 25, '06 •Leil Yom Yerushalayim at the
Jerusalem Renaissance Hotel, Dinner Chairman: Zvi Sand, For
reservations and journal ads:(02) 566-7787 ext. 203 •
dinner@israelcenter.co.il
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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