Triple issue of Torah Tidbits Shabbat HaGadol is the 187th day (of 354); the 27th Shabbat (of 50) of 5766
Candle Lighting & Havdala 7th day of Pesach only L'HADLIK NER SHEL YOM TOV AND HAVDALA WITH WINE AND HAMAVDIL BRACHOT One thing that was left off the candle lighting chart was the earliest times (PLAG MINCHA) to take Shabbat Parshat Shmini. Most people who take Shabbat early will probably begin on that first Shabbat after Pesach - so here are the PLAG times for Friday, April 21st. Jerusalem (5:50), Raanana (5:52), Beit Shemesh (5:51), Netanya (5:52), Rehovot (5:52), Petach Tikva (5:52), Modiin (5:52), Be’er 7 (5:52), Gush Etzion (5:50), Ginot Shomron (5:51), Maale Adumim (5:50), Kiryat 4 & Hevron (5:51), Tzfat (5:51), Tel Mond (5:52).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 Special note for Jews living in Chutz LaAretz: WORD OF THE MONTH The solar eclipse of March 29th, which was only 83% of total here in Israel, occurred roughly at the time of the astronomical (actual) molad, as solar eclipses always do. For halachic considerations, we use an average figure for the molad, which was more than two hours after the actual molad. Kidush L’vana can be said, each month, only until the halfway point from one molad to the next. Specifically, SOF ZMAN K.L. is 14 days, 18h and 22 minutes after the announced molad of the month. For Nisan 5766, that point, called the NIGUD, will be in the morning of the first day of Pesach. That means that the last opportunity for KL is the Seder night. All night. Although we usually do not say KL on Leil Shabbat or Chag, when it is the last op, we can. LEAD TIDBIT lenty of passages in the Torah devoted to Y’tzi’at Mitzrayim (the Exodus). And remembering the birth of the Jewish Nation goes way beyond Pesach; there are elements in every Chag, on every Shabbat, and every day that focus us on the Egyptian experience and its miraculous conclusion. G-d’s opening words to us at Sinai identified Him as the One who took us out of Egypt. Many mitzvot in the Torah are explicitly linked to our sojourn in Egypt and our being taken out from there by G-d. The Gemara records a dispute as to when certain events occurred - in Nisan or Tishrei. Without getting involved in this dispute, let us relate to the quote in the box on the front page: “In Nisan we were redeemed and in Nissan we are destined to be redeemed.” This is an important concept for us, for more than one reason. It helps us broaden our focus, which tends to narrow to events that took place more than 3300 years ago, to include that which is yet to happen - may it be so speedily in our time. It is important not to view Y’tzi’at Mitzrayim as an end, in and of itself. And even to include Matan Torah and entry into Eretz Yisrael as part of a package deal with Matan Torah is not enough. It might have been, had the people stayed faithful to Torah and mitzvot. But with the ups and downs - especially the downs - of Jewish History, it is essential that we include in our perspective of things, the Final Geula. esach was only the beginning of Nationhood. Our birth as a People. That deserves to be celebrated and emphasized, but we need to take the Geula into the picture so we can see what G-d plans for us and expects of us. Shabbat HaGadol with its haftara prophecy of the Great Day of Hashem does that. So does the Dayeinu poem, going beyond Y’tzi’at Mitzrayim and the Splitting of Sea - which are certainly appropriate topics for a Seder night song, into the wilderness, to Har Sinai, to receiving the Torah, to Eretz Yisrael, and the building of the Beit HaMikdash. It’s a matter of giving us a perspective. So is Next Year in Rebuilt Jerusalem. So is a fifth cup, which most people do not drink. It is called Eliyahu’s Cup and points us toward the Geula. Rav Steinsaltz in his Hagada says that YACHATZ. breaking the middle matza, keeping the smaller piece for now and saving the larger piece for later, makes the same point. There was Geulat Mitzrayim and there will be IY”H the Final Geula in the future. The Afikoman represents the future. It’s later. And what do we do when we’ve just finished the first day of Pesach? We start counting. That too focuses us towards a future time. May we soon go from a roasted chicken wing that we only look at on the Seder Plate to a delicious portion of roast lamb eaten with matza and maror, in luxury, and in a state of ritual purity and K’dusha, BIMHEIRA B'YAMEINU AMEN. TZAV STATS TZAV Aliya-by-Aliya Sedra Summary Kohen - First Aliya -11 p'sukim - 6:1-11 After burning all night, the fires of the Mizbei’ach are tended first thing in the morning (before sunrise). This first task of the day is relatively less important than other tasks, although it was enthusiastically sought after by young kohanim who vied for the honor of performing the mitzva of "T'rumat HaDeshen" [131,A306:3]. The kohen performing this task would remove the ashes from the Mizbei’ach fires and place them beside the Mizbei’ach. He would then change into other garments (of a slightly lesser quality than those worn for "regular" Temple service) and take the ashes to a specific "clean" place outside the camp. The fire of the Mizbei’ach was to burn always [132,A29 6:6] and was not allowed to be extinguished ever [133,L81 6:6]. SDT The portion from the beginning of Tzav until this point is one of the daily readings of the Korbanot section of the Shacharit service. It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls". The Gemara relates the following: Avraham Avinu asked G-d "what method will my descendants have to pursue atonement for their sins?". G-d told him that sacrifices will help bring atonement. Avraham then asked what will be during the time that the Beit HaMikdash will not stand and sacrifices will not be practiced. G-d's answer: "I have already prepared for that eventuality. As long as they read the Torah portions about sacrifices, I will consider it as if they actually offered the sacrifices, and I will forgive them their iniquities." This idea is hinted at by the words in the opening pasuk of the sedra: ZOT TORAT HA'OLAH - This Torah (portion) of the Olah - HI (sounds like the English word he) HA'OLAH... - It (the passage) IS the Olah. SDT The Mishna in Yoma describes the enthusiasm with which the kohanim would vie for the honor of tending the fires on the Mizbei'ach. When given the "go ahead" by the senior kohen in charge, the young kohanim would race up the ramp - first one to the top of the Mizbei'ach would perform the task. When it happened that one kohen fell (or got bumped) from the ramp and was injured (some say worse), the Sages changed the method of choosing from among many kohanim, to the less dangerous counting fingers around the circle of kohanim to a randomly selected larger number than kohanim present. [P> 6:7 (5)] The Torah next returns to the topic of the "meal-offerings", the MINCHA. A small amount of the flour-oil mixture and all of the frankincense (L'VONA) was scooped up and placed on the Mizbei'ach to burn. The "mincha" was not to be made Chametz [135,L124 6:10] (there are exceptions to this rule, notably some of the Menachot that accompanied the TODA offering, which therefore was not brought on Pesach - this is why we do not say "Mizmor L'Toda", T’hilim 100, on Pesach. The other exception is/are the SHTEI HALECHEM, the two-loaves offering of Shavuot.). The rest of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdash at the time of the offering [134,A88 6:9]. Levi - Second Aliya - 22 p'sukim - 6:12-7:10 [P> 6:12 (5)] Each day, the Kohen Gadol is to bring a meal-offering of a tenth of an eifa of flour (plus oil & spice) - half in the morning and half before evening [136,A40 6:13]. This mincha was not to be eaten [137,L138 6:16], but rather was completely consumed on the Mizbeiach. [P> 6:17 (7)] The CHATAT [138,A64 6:18] was slaughtered in the same place as the "Olah" (viz. the north side of the Mizbei'ach). An integral part of a sin-offering is the eating of its meat by the kohen (kohanim) who brought it on behalf of the sinners. SDT The Meshech Chochma points out that the kohen who dealt with the sacrifice is the one who should eat from it, because only he would know if his kavanot (thoughts and intentions) were correct or not. His eating of the sacrifice makes the statement that he indeed did and thought all that was required. (The punishment for a kohen intentionally eating of an invalid sacrifice - in this case, he being the only person who could know of its invalidity - is punishable by "death from heaven".) We see in this issue, a high level of accountability a person carries for his own actions. Sort of like a Mashgi’ach certifying the kashrut of a restaurant- would he himself eat there? One would hope so. Certain chata'ot, whose blood was brought into the Mikdash, were not to be eaten [139,L139 6:23], but rather completely consumed on the Mizbeiach. SDT The Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see him at that place can now assume that he is bringing an Olah and will not automatically jump to the conclusion that he has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer being overheard by others. This is one of many, many moral lessons that can be derived from the Korbanot. Someone with very limited vision might ask, “Why should we ‘waste our time’ learning about Korbanot?” Part of the reason (only part) is for the lessons we learn that have ramifications beyond the service in the Mikdash. Torah lessons (such as the SDT immediately above) are for always. Shlishi - Third Aliya - 28 p'sukim - 7:11-38 [P> 7:11 (17)] The Torah next discusses the Sh'lamim, [141,A66 7:11] beginning specifically with the "Toda". The animal sacrifice is accompanied by various types of wafers and cakes. Parts of the animal are burned on the Altar, parts are given to the kohen, and the remainder is to be eaten by the bringer of the korban. The korban must be eaten by midnight (actual deadline is dawn; midnight is required as a precaution). It is forbidden to leave over any of the korban until morning [142,L120 7:15]; that which is left over must be burned [143,A91 7:17]. If the Sh'lamim is in fulfillment of a vow, its meat may be eaten for two days, becoming "Notar" on the 3rd day. It is forbidden to eat "Pigul" [144, L132 7:18]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Mizbei’ach was not something physical nor a mistake in the kohen's action, but rather an incorrect thought (kavana), of certain types. It is significant that improper thoughts alone can effect the status of a korban. SDT The most severe lapse in a kohen's kavana is one concerning time. A lapse regarding place of the eating of the korban, for example, still renders the korban invalid, but is less severe, punishment-wise. If the kohein has in mind to eat from the korban at a time when it is no longer allowed, then that mis-kavana renders the korban “Class-A Pigul”. This fits with our previous notions concerning Shabbat and the Mishkan, that the sanctity of time is "higher" (in some way) than the sanctity of place. (from a long time ago - but memorable drasha by Rabbi Fabian Schonfeld.) It is forbidden to eat of a korban that has become tamei (ritually unclean) [145,L130 7:19]. This is punishable by makot. It is required to burn tamei korbanot [146,A90 7:19]. A person who is tamei who intentionally eats meat of a korban is liable to "koreit" ("cut off" by G-d). Eating blood of a bird or mammal is a capital offense (from Heaven) [147, L185 7:26]. Eating meat with blood still in it is a lesser offense, but nonetheless forbidden. This is why meat has to be "kashered", not just kosher. SDT Rashi teaches us that the specific mention of mammals and birds in the prohibition of blood teaches us that the blood of fish and locust are not forbidden. Note that birds and mammals require sh'chita, and they are the two classes of warm-blooded animals, as opposed to fish and insects. [P> 7:28 (11)] What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc. The Torah explains not only what, but why the kohanim receive certain parts of the korbanot. Done properly, we see the relationship and balance between the kohein and the people. These are the rules of the various types of korbanot that G-d commanded Moshe on Har Sinai on the day that He commanded the people of Israel to offer korbanot to G-d, in Midbar Sinai R'vi'i - Fourth Aliya -13 p'sukim - 8:1-13 [P> 8:1 (36)] Having set down the rules, G-d now commands Moshe to take Aharon and his sons, the garments of the kohanim, the sacrificial animals, and the anointing oil, and perform the inaugural ceremonies for the Mishkan in the presence of the People. Moshe dresses Aharon in the garb of the Kohen Gadol, anoints him, the Altar, and the vessels of the Mishkan. He also dresses Aharon's sons. Chamishi - Fifth Aliya -8 p'sukim - 8:14-21 It is very important for us to under- stand that Korbanot were not "hocus- pocus, we're forgiven" offerings. It doesn't work like that. Never did. A Sin Offering, whipping by the Sanhedrin, even a death penalty, had to be accompanied by real T'shuva and Vidui. Without the heart in the korban- equation, the people were continually castigated by G-d for hollow meaning- less acts and lip service. The ceremonies have deep significance and meaning, but the heart and soul of a person must truly be involved, other- wise the korban is (less than) nothing. Shishi - Sixth Aliya - 8 p'sukim - 8:22-29 The second ram was then offered (as a SH'LAMIM called EIL HAMILU'IM) and several procedures, as specified in the Torah, were followed. Note that Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash. SDT From the description of the procedures of the bringing of various sacrifices, it is clear that the kohen is not merely a technician who is authorized to perform the service, but rather he is an integral part of the bringing of the korban. This is seen by the various dabbings on the earlobe (some say that it was the upper part of the ear that is the T'NUCH, and still others say the cartilage in the center of the ear), thumb, and big toe of the kohen, etc. as described in this parsha. So too, the fact that the kohanim must eat of various offerings, indicates their integral involvement in the whole process.Sh'vi'i - Seventh Aliya - 7 p'sukim - 8:30-36 Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as an honor-guard. SDT Rashi teaches us that in addition to this one-time isolation of 7 days, there were two other times the Kohein Gadol was isolated for a 7-day preparatory period. One is the week before Yom Kippur - this was every year, of course. And the other was for the preparation of the Para Aduma - this was once in a (long) while- Para Aduma was not a common event. This idea is alluded to by the words LA’ASOT (Para) and L’CHAPEIR (Yom Kippur). Aharon and his sons did all that G-d had commanded through Moshe. The final 4 p'sukim are reread for the Maftir. Unlike the special Four Portions which have a special reading in a second Torah, for Shabbat HaGadol there is a special haftara, but only one Torah is taken out and the Maftir is Parshat HaShavua style, i.e. repeat of the last 3-6 p’sukim.Haftara - 21+1 p'sukim - Mal’achi 3:4-24 The haftara speaks of faithfulness to Torah and the promise of the coming of Eliyahu HaNavi as the harbinger of the Complete Redemption. That the second, to some extent, depends on the first can be seen in the closeness of the following two phrases: ZICHRU TORAT MOSHE... (remember the Torah, and keep it), and HINEI ANOCHI SHOLEIACH LACHEM... and if you do, then I will send Eliyahu... Note: The penultimate (next to the last) pasuk is repeated as the concluding pasuk of the haftara. This is done to end Trei-Asar on a positive note. Parshat Shmini Aliya-by-Aliya Sedra Summary Kohen - First Aliya -16 p'sukim - 9:1-16 Then the People offer a goat as a CHATAT and a calf and a lamb as OLOT. Then a bull and ram as SH'LAMIM. Ponder this... It is “obvious” that the CHATAT of a calf is an atonement for the Sin of the Golden Calf and/or an indication that G-d has forgiven the people for the Golden Calf. In one context the Golden Calf was called "the calf that Aharon made". Therefore, the calf on the Eighth Day is his CHATAT. The calf of the people is an OLAH, rather than a CHATAT. OLAH is brought for thoughts of certain sins; CHATAT is for acts. Those of Bnei Yisrael who DID whatever we will call it, the EIGEL, were killed. The rest of us were "guilty" of indecision, fence-sitting, confusion - "sins" of thought. Our calf was an Olah. Aharon's OLAH was a ram, reminding us of Akeidat Yitzchak. No sin associated with that. (Olah is not always about sin.) Our CHATAT was a goat, reminding us of our former collective sin of the selling of Yosef and deception of Yaakov with the help of goat’s blood. SDT The Kohen Gadol removes his gold garments before entering the Holy of Holies on Yom Kippur, because the "accuser does not become the defender". Why then would we not make the same argument against Aharon's offering of a calf as a Korban? Rashi indicates that the super-sensitivity involved here applies inside the Mikdash, but not outside (at the Altar). Here's a general answer to this question and others. Horns from the bovine family of animals are not acceptable as a Shofar. On the other hand, look at these korbanot. And the fact that the Para Aduma is considered an atonement for the Golden Calf. The K.G. didn't enter "inward" with gold, but what greeted him inside was an ARON plated with gold, gold rings, gold-covered poles, a solid gold lid, and K'RUVIM of gold. Bottom line: If G-d commands us to use gold, we use it. If He says no, we don't. Calf, cow, yes, no. Fine with us. Yes AND no, just as G-d commands. Apply your own logic and do what you decide is best - WRONG. Not up to us. Halacha tells us what is appropriate. Levi - Second Aliya - 7 p'sukim - 9:17-23 The Torah spelled YADAV, his hands, without the second YUD, making the word resemble YADO, his hand. From here comes the tradition of the kohanim holding their two hands together as one during Birchat Kohanim. SDT Baal HaTurim says that the three parts (3 p'sukim) of Birchat Kohanim correspond to the three kinds of korbanot that Aharon brought on this first day of official functioning of the Mishkan. May G-d bless you and protect you... from sin (CHATAT), the second pasuk uses words that tie in with OLAH, and the SHALOM of the final pasuk corresponds to SH'LAMIM. Shlishi - Third Aliya - 12 p'sukim - 9:24-10:11 Then Nadav and Avihu, two sons of Aharon (who had been assisting Aharon), took censers with fire and offered incense before G-d. The fire was their own, not that of the Mizbei’ach. A Divine Fire struck them dead, consuming them from within, leaving them outwardly unmarked. Moshe's words of consolation to Aharon are met with Aharon's silence. Moshe calls two cousins, Misha'el and Eltzafan, sons of Uziel, to remove the bodies. (That Aharon would not be allowed to become TAMEI to his sons is known from the rules of Kohein Gadol. But neither were Elazar and Itamar allowed to tend to the bodies. Although they were not kohein gadol, they had been anointed to the k'huna which gave them the status of KG. Hence, the cousins, who were Leviyim had to be called.) (Almost in reaction to the tragedy,) the Torah next sets down several rules (mitzvot) for kohanim, to save them from endangering their lives. Kohanim may not enter the Mikdash with long hair (a monthly trim was required) [149,L163 10:6], nor with torn garments [150,L164 10:6]. They may not leave the Mikdash while performing their sacred work [151, L165 10:7]. [P> 10:8 (4)] Furthermore, kohanim may not enter the Mikdash while under the influence of wine [152,L73 10:8]. Violations of any of the above would be a show of disrespect to G-d. [Some commentators infer from this last prohibition that Nadav and Avihu had drunk wine before they entered the Mishkan. Others offer different reasons for their deaths.] MitzvaWatch SDT Two of the other "traditions" as to what Nadav and Avihu did wrong are that they decided a point of halacha on their own, in the presence of their "rebbi" (Moshe Rabeinu), and that they did not consult with anyone in this halachic matter. It behooves us to learn a serious, sobering lesson (among others) from all of the possible flaws in the actions of Nadav and Avihu. One must be careful when it comes to deciding the correct halacha for oneself and his family. Consulting a Rav is an excellent "habit” to get into. R'vi'i - Fourth Aliya - 4 p'sukim - 10:12-15 Chamishi - Fifth Aliya - 5 p'sukim - 10:16-20 Shishi - Sixth Aliya - 32 p'sukim - 11:1-32 Likewise, one is required to examine fish for scales and fins [155,A152 11:9]. It is forbidden to eat non-kosher fish [156, L172 11:11]. Finally, the Torah specifies four types (8 families) of locust that we may eat. Checking their identities is a mitzva [158,A151 11:21]. All other insects are not permitted to us. We have lost the ability of identifying kosher locust, so we don't eat any of them. [Some Yemenites have the necessary traditions to identify the kosher varieties. As to whether they eat locust or not, ask your Yemenite friends.] Sh'vi'i - Seventh Aliya - 15 p'sukim - 11:33-47 [S> 11:39 (9)] Once again, the Torah presents the rules of the carcass of animals and the resulting ritual impurity from contact of various types [161,A96 11:39]. The Torah reiterates the prohibition of eating "creepy things" [162,L176 11:41], as well as worms and insects that infest fruits and vegetables [163,L178 11:41], seafood and other life-forms that inhabit the water [164,L179 11:43], and maggots that develop in rotting food material [165,L177 11:44]. All of the above is meant to elevate the Jew's soul to the sanctity that G-d wanted us to attain. For us, there is a direct link between body and soul, the spiritual and the mundane. The laws of kashrut bring the point home. Haftara - 40 p'sukim - Shmuel Bet 6:1-7:17 THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean Reuven injures a person on Sabbat or a Holy Day However, if Reuven bruises Shimon on Yom Kippur, he must pay for the various categories of payment since Reuven does not face the death penalty, nor a flogging for wounding a person on Yom Kippur, even if here is an appropriate warning and witnesses that it was done intentionally. If Reuven injures Shimon on any other Holy Day, if it was done intentionally and with a proper warning given by witnesses, Reuven does not have to pay compensation for the wounds, because he is flogged and a person who is flogged does not make a monetary payment for the same act. However, if there is no flogging because one of the criteria to flog a person is lacking, such as not having the requisite warning or the injury was inflicted inadvertently, or the requisite valid witnesses were not present, Reuven must make compensation for the categories of payments necessary for having injure Shimon. Reuven injures a parent Reuven injures a pregnant woman In addition thereto, Reuven must pay to Avraham the father, the value of the miscarried child. The determination is made by Beth Din assessing how much Sarah is worth as a slave before she gave birth and how much she is now worth that she is no longer carrying the child. (A prospective purchaser of a slave who is pregnant will pay more for her since he may obtain a newborn slave upon her giving birth.) The difference is given to Avraham. If Avraham dies after the miscarriage but before payment is made, it is given to his heirs. If Avraham died before the miscarriage, the value of the child is paid to Sarah. If Sarah is married to a proselyte, Pesach, Reuven must pay the compensation to Pesach. If before the payment is made Pesach dies without any heirs, them Reuven does not have to make payment at all. If Pesach died before Reuven struck Sarah, the compensation belongs to Sarah. Some hold that in the last case compensation is paid to Pesach’s heirs, if he has any, and if not, to Sarah. (The only Jew who can die without heirs is a proselyte who did not have any children conceived after his conversion. Sarah is not his heir.) If Sarah was not Jewish at the time of conception but had converted to Judaism before the injury, the value of the child belongs to her. Assume that Reuven assaults Sarah, a pregnant woman, and as a result of the assault both Sarah and the child die. Reuven does not make any payments, since he faces the death penalty for committing murder, in which case there is no compensation to be paid by him. If Reuven intended to strike Rivka and instead struck Sarah who is pregnant and Sarah and her child die, Reuven must pay for the value of the child, since Reuven does not face the death penalty for killing Sarah. There is an opinion that even in this latter case there is no payment. Reuven injures his own child Reuven injures his adult son David. If David does not receive his support at Reuven’s table, up to all five categories of compensation are to be paid to David immediately and the payments belong to David. If David is a minor, land is purchased with the compensation and the income belongs to David. I would suggest that Beth Din appoint a guardian to oversee the investments of the money received in compensation. If David does receive his support from Reuven’s table and Reuven injures David, Reuven need not make any payments to David whether David is a minor or adult. There is an opinion that David must make up to four of the five categories of payments to David, excepting loss of income. Reuven injures a deaf mute, a mentally deficient person or a minor The subject matter of this lesson is more fully discussed in volume X chapter 424 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 Now when Yitschak had to transmit that inheritance, we witness a story of price gouging and fraud that has fueled the false image of the unscrupulous Jew in business, an image that we ourselves often mistakenly endorse. First there is the picture of the tired and hungry Eisav returning from the hunt, asking his brother to give him some food. The brother's reply is to sell him a mess of potage in return for his birthright. In truth, all that Eisav had to do was to wait until one of the many servants in the large encampment would give him food. How- ever, Eisav always needs instant gratification. Then there is the later picture of the deception of Yitschak. "How is it that Yaakov, who was perfect - TAM, and a man of EMET, should so lust after the birthright that was not his and descend morally to the level of price- gouging, that he would offer to buy it for a trivial price like a bowl of lentils? ["One who lusts after another's property and does everything possible to obtain it, transgresses 'lo tachmod and lo tit-aveh, (Hilkhot Gezeila 1:9,10]. We must first understand that the inheritance of the fields, the flocks and herds or the gold and silver that Yitschak possessed, was not at all involved. The law that the firstborn receive a double portion of everything did not yet exist; it was a new injunction of our Torah (D’varim 21:16-17). Furthermore, Yitschak was extremely wealthy so that there was plenty for each of the two sons to inherit. What was at stake, however, was the Abrahamic Promise bequeathed to Yitschak that his descendants would inherit the Land of Israel and would be the People of G-d. How could Yaakov stand by and let his evil brother, who was ruled by his passions, share in such a spiritual, pure and holy mission; one that he mocked by his actions and treated with contempt? Then there was the question of honor and status accruing to the elder brother as the leader and provider of the family when the father was unable to fulfill that task. That status and honor is a halakhic obligation that flows from the mitzva of Kibud Av vaEim. So Yaakov would have been bound to give to Eisav the food he asked for. However, this elder brother observed none of the obligations that seniority entails; rather the reverse was the case. Instead of providing for his younger brother, he asked him to feed him. Yaakov was a dweller of tents, always available when the household needed him, manager of the fields and the flocks. It was he that prepared the mourners meal at Avraham's death. Eisav was a hunter, an adventurer, sometimes home yet often not, sporadically providing venison that was only a luxury in a settled community. Even his marriages, without the advice or opinions of his parents, showed that he abdicated and trivialized the role of the elder brother. Since Eisav trivialized and despised the birthright (25:34), there was no fraud, no hona’a and no exploitation. Rivka, having received the prophecy prior to their birth, that the elder would submit to the younger and be ruled by him, knew that the bracha would come to Yaakov since this was the Divine Will told to her. She had not told this to her husband either because of her modesty, seeing herself inferior to him in prophecy, or because she was convinced that he too had received it. She thought that if he would have this knowledge he would, out of his love for Eisav, bless both of them and that would cause lifelong struggle and confusion, so she tried a stratagem [that was actually so ridiculous that showed Yitschak how easily he could be fooled by Eisav (S. R. Hirsch). Hashem went along with Rivka's plans since it was necessary to separate out the future rod of His punishment, that is Eisav" (Abarbanel). This is installment #123 in Dr. Tamari’s series on “Tanach and its messages for our times” MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: What do I do if I forget to drink one of the seder’s cups of wine while reclined? A: Our main focus will be on Ashkenazi men. (Many Ash- kenazi women do not drink while reclining in the first place. Even one who does recline has more room for leniency if she forgot - see Rama, Orach Chayim 572:4. We will present the simpler instructions for S’faradim at the end.) The Gemara (Pesachim 108a) says that, in principle, one needs to recline only for two of the four cups of wine. However, since it could not conclude whether they are the first two or the last two, it instructs to recline for all four. The Rosh (Pesachim 10:20) says that if one was supposed to recline (for matza or for wine) and did not, he did not fulfill the mitzva properly and must eat or drink again. (One does not repeat the element of the seder related to the cup, just the drinking.) However, the Rosh wonders whether it is proper to repeat the third or fourth cup for the following reason. Chazal instituted drinking four cups, not more. Since one is not allowed to drink wine after the third or fourth cup (see Shulchan Aruch, Orach Chayim 479:1 & 481:1), drinking more looks like he is adding a fifth official cup of wine. On the other hand, the Rosh reasons that since he who drank without reclining did not fulfill the mitzva properly, that cup did not count, and one can and should drink another. Therefore, he leaves the question open. The situation is more complex nowadays for Ashkenazim. The reason to eat and drink while reclined is that it is a manner of showing we are a liberated people, as important people at leisure eat in that manner. The Ra’avya (cited in the Tur, OC 472) says that since, nowadays, important people eat sitting erect, reclining no longer accomplishes the correct effect. The Rama takes this argument seriously. He uses it to explain the minhag of women in his time not to recline (472:4) and as a reason to not require a man who forgot to recline to repeat the eating or drinking. However, the Rama concludes that one should implement the Rosh’s distinction. For the first two cups, where one loses little by drinking more, he should repeat. For the latter cups, where there is a problem of looking like adding on cups, one should rely on the Ra’avya that drinking erect is sufficient and avoid further drinking which would thus be improper. The Magen Avraham (ad loc.:7) raises another issue. We discussed that drinking a cup of wine which he normally should not be drinking makes it look like a mandatory cup. It is logical that if one makes an additional beracha on the wine, it looks formal. Even though one may drink wine between the first two cups, we no longer do so (see Shulchan Aruch 473:3). Therefore, one’s intention with the beracha over the first cup is on that cup alone. Since repeating the cup would entail making another beracha, we should rely on the Ra’avya rather than repeat the cup with an additional beracha. Regarding forgetting to recline for the second cup, if one had any thoughts of drinking wine during the meal, another beracha would not be necessary, and it would be preferable to repeat the cup (ibid.). The Magen Avraham says that it is best when drinking the first cups, to have in mind that the beracha should apply to any further drinking. The Mishna Berura (ad loc.:21) seems to endorse the Magen Avraham’s thinking. Given that the Magen Avraham’s criteria are subjective and hard to determine and since the matter is a rabbinic one with a few mitigating doubts, one can resolve ambiguity on the side of leniency (not to repeat). For S’faradim, the situation is simpler. The Shulchan Aruch does not rely on the Ra’avya regarding women and/or one who forgot to recline. S’faradim also have the b’racha on the 1st and 3rd cups exempt the b’racha on the 2nd and 4th. Therefore, a S’faradi who forgets to recline always repeats and does not need a new b’racha, at least on the first three cups. (If and when one does repeat, drinking grape juice is a wise choice.) 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 From "A Candle by Day" by Rabbi Shraga Silverstein Now available at 054-209-9200 [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) We don't find this equation with any of the other Mitzvot? Why is it true for sacrifices? The Maharal (Tiferet Yisrael, Ch. 70) explains that a sacrifice elevates man beyond the purely material, animalistic dimension of his existence, thus bringing him closer to G-d. The study of Torah, which is Divine wisdom, has this elevating power. So, when man is unable to actually bring a sacrifice, he can achieve similar results through the Torah study of that sacrifice. The Maharal teaches in numerous places that Eretz Yisrael is a land which transcends the purely material dimension of existence, which is why living there brings man closer to G-d. If one is not able to actually fulfill the Mitzva of living there, Torah study of the laws of that Mitzva should provide some compensation for what is lost by living outside of Eretz Yisrael. And as the study of those laws elevates man above the purely material dimension of existence, he may find the barriers preventing him from living in Israel aren't as insurmountable as they originally seemed.Rabbi Shaya Karlinsky, JerusalemTORAH 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 Ed. note: We who live in Eretz Yisrael and perhaps especially in Jerusalem, should also be embarrassed, because we sing/pray that next year we will be in Yerushalayim HaB’nuya, rebuilt Jerusalem. It is not enough to be embarrassed; we must do our share to improve ourselves as individuals and as Klal Yisrael, so that we will be privileged to be part of the Geula that will find us all next year in rebuilt Jerusalem.Rabbi Meir of Lublin was once asked by a Gentile why Jews eat hard-boiled eggs on Passover. He answered: "The reason is that we are compared to an egg. The more an egg is cooked, the harder it gets. Similarly, the more Jews are persecuted, the more stubborn we become."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 - TZAV 2) The command to remove ashes from the altar in the morning (see 6:3) is understood by our Sages to mean that a single scoop of ashes from the previous night’s sacrifices is put on the side of the altar in the morning. Why was this necessary considering the fact that it wasn’t to clean all of the previous day’s ashes from the altar? 3) The Torah describes that, as part of their inauguration ceremony, the blood was put on Aharon’s ears, thumbs, and toes and then this procedure was repeated with his sons (see 8:23-24). Why did they veer from the original command in Parshat T’tzaveh (S’hmot 29:20) where it teaches that the blood was to be put on Aharon’s ears, then his sons’ ears, and then on the toes and thumbs of all three in unison? THESE ARE THE ANSWERS 2) Rav Hirsch explains that this was a symbolic act to show that today G-D is going to be served exactly as He was the day before. It is all one big continuous act as the seemingly meaningless scoop from yesterday’s ashes indicates. 3) The Netziv answers that when the original command was issued, Aharon had not done anything special to distinguish himself from his sons and he was only Kohein Gadol because of his seniority in age. Thus, the three of them were not dealt with so differently in this consecration ceremony. However, through his actions during the episode of the golden calf, Aharon showed mesirat nefesh in trying to temper and regulate the negative drives of the people. That distinguished Aharon to the point where Moshe chose to complete his inauguration process first and only then begin the procedure for his sons.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 Pesach in the Spring The chart relates to this year, and any year when the first day of Pesach is Thursday. The schedule of readings is slightly different for other years. Day Portion in first Torah If we examine the list we will see that they don't go exactly in the order that the sections appear in the Torah. Why is that? The portions are actually read in the order they appear in the Torah unless there is a specific reason to change the order. The first day’s reading follows the reading we had for Maftir of Shabbat HaChodesh. But on the second day of Pesach the reading relates to the Omer offering and counting the Omer which begin that day and night. That's why the reading is from Vayikra and not Sh’mot. Shabbat Chol HaMoed traditionally has the reading of the portion with the 13 Divine Attributes, so the order is not adhered to. The fourth day of Pesach (third day of Chol HaMoed) picks up where we left off on the first day. On the seventh day we read about the splitting of the sea because historically that happened on the seventh day of Pesach, which is why we didn’t use this reading earlier, even though it follows what was read on the fourth day. An interesting thing to note when listening to these readings is the repetition in a number of them of the fact that Pesach happened in the Aviv (Spring). (Sh’mot 13:4, 23:15, 34:18) "Eat matza... during the prescribed time in the month of Aviv, since this is when you left Egypt". The Torah mentions the season that we left Egypt numerous times in conjunction with the other laws of Pesach because it is so important for us to remember that Pesach should be in the Spring. One of the names that we call Pesach is Chag HaAVIV (the Spring holiday). We are even told to guard (l'shmor) that Pesach will be in the Aviv, meaning that sometimes we add a whole month to our year (Adar in a Shana M’uberet - fulfilling the mitzva of Ibur HaShana) to insure that Pesach will not fall too early but will be during the Spring. One reason for this could be to insure that there is ripe barley for the Korban Omer. Rav Hirsh gives another reason. He says this is to show us that Hashem controls both nature (Spring and the barley harvest) and history (the Exodus). Everything is in His hands. Chocolate Covered Spring Fruit [7] MicroUlpan [8] Feedback - Clarification [9] Torah from Nature [10] Shabbat HaGadol The Midrash tells us of the unusual miracle that occurred on the original Shabbat HaGadol. The Egyptians asked the Jews what they were doing with the lambs. When the Jews told them that they were going to sacrifice them to G-d, the Egyptians would have been expected to react with outrage and anger at the "desecration" of their deity. But they didn't. They took the news calmly. This is considered a great miracle, in addition to other miracles of that Shabbat day; this led to identify the day throughout the generations as Shabbat HaGadol. Since the people of Israel entered into the realm of mitzvot by fulfilling the command to take the K.P. into their homes, they changed their status from KATAN to GADOL, much like a Bar Mitzva boy or Bat Mitzva girl do when they receive upon his shoulders the yoke of mitzvot. Hence, Shabbat HaGadol. Even after Moshe got Shabbat from Par'o for the people as a day of rest, when Shabbat ended, it saw the Jews back into slavery and oppression. Not so the Shabbat prior to the Exodus. That was truly a Shabbat HaGadol. The Torah calls the first day of Pesach Shabbat (because of the forbidden activities on Yom Tov, it qualifies to be called Shabbat, a day of rest), as in, "on the morrow of the Shabbat you shall begin counting". The Tzedokim claimed that Shabbat refers only to Saturday. Traditional Judaism claims that there is a "minor" or small Shabbat (Yom Tov) in contrast with Shabbat HaGadol, when all Melachot are prohibited. It is the Shabbat right before the Yom Tov day in question that got the name Shabbat HaGadol - because of its closeness to the first day of Pesach, the contrast between the two Shabbats is highlighted. Of course, the famous pasuk in the Haftara, telling us that G-d will send Eliya(hu) HaNavi before the coming of G-d's Day, the great (haGadol) and terrifying one. Until this pre-Exodus Shabbat, Shabbat only possessed the aspect of acknowledging G-d for His Creation of the world. With the preparation for K.P. and for leaving Mitzrayim, Shabbat took on the extra dimension of commemorating the Egyptian experience and the Exodus. Shabbat increased in significance and scope and became then a Shabbat HaGadol. [11] Divrei Menachem One explanation given for the severity of the instructions relates to the notion that the Kohanim, in performing the ceremony of the Olah, sustained a relatively high monetary loss (cf. Rashi). This could arise from the fact that all the meat of the Olah was burned on the altar. And Ramban reminds us that the Kohen was also expected to bring a meal offering on his first day of service in the Temple. One outcome of these personal priestly "sacrifices" is that the Kohanim would have less motivation to perform the Olah offering. Consequently there was a need to communicate the command with clear and strict directions. Moreover, note the commentators, the tone of this directive was to continue throughout the generations. Allegorically, suggests Rabbi Yaakov Kaminetsky, the ruling concerning the Olah applies even to a situation where the Beit HaMikdash no longer exists. For then, the rabbis tell us, our table replaces the altar (cf. Chagiga 27b). The family table is a rich source for transmitting our Torah values; it is where we practice our Tzedaka and Chessed. Clearly, the Torah demands vigilance in its upkeep. SHEYIBANEH BEIT HAMIKDASH... Every spring Jews of both genders, and not only members of the fair sex, ask me about women and their connection to the Korban Pesach and the Chavurot. Though we have touched on this subject before, it merits being considered again. This is in reply to Judy from Har Nof, Rae, Zahava from NY, and Moshe from Beit Shemesh. Pesach was the family festival par excellence; wives joined their husbands and daughters their fathers and brothers. Winding their way through the verdant flower-covered hills to the Holy City, the entire family ascended to Yerushalayim together. "The rejoicing (during the Shalosh Regalim) applied both to men and women" (Chagigah 6b). Once they were in a state of purity and reposing "not distant" from Jerusalem, all circumcised Jewish males above the age of 13 and all women and girls above the age of 12 were required to join a "Pesach Chavura". (A Chavura is usually made up of extended families, neighbors and friends, who united to offer and eat the Korban Pesach together as a group.) The Gemara relates how "a man once said to his children, 'I am slaughtering the Korban Pesach on behalf of whichever of you (family members) goes (first) to Jerusalem' and the daughters outdistanced the sons! The daughters were found to be enthusiastic (in their desire to fulfill the Mitzva), the sons were apathetic" (Pesachim 89a). If they chose, groups of women could form their own Chavurot (Hil. Korban Pesach 2:4). Interestingly enough (at least theoretically), a woman could slaughter her own Korban Pesach. The Gemara (Kidushin 52b) quotes Sumchus, a student of the Tanna R. Meir. "If a man - or more correctly, a Kohein - betrothed a woman with his portion of sacrificial meat, whether it be Kodshei Kodashim (e.g. Chatat meat) or… he has not betrothed her." ("This sacrificial meat was given to the Kohanim only for eating, and for nothing else", therefore, the attempted Kidushin does not take effect [Rambam, Hilchot Ishut 5:5]). Kodshei Kodashim - the meat of sacrifices of a higher level of sanctity - could not be removed from the Azara for any reason.Consequently, for a Kohein even to consider betrothing a woman with such meat, it had to be conceivable that she could physically be present in the Azara when he did so. [However, R. Yosi suggests that perhaps she authorized a messenger to receive her Kidushin in the Azara on her behalf.]) Upon hearing Sumchus' remark, R. Yehuda exclaimed, "How would a woman come to be in the Azara?" This exclamation of R. Yehuda provoked Rashi to comment, "Women could not enter (the Azara) as we learned in… the first chapter of Mishna Keilim" (Kidushin 52b). One of the Ba'alei Tosafot challenged Rashi. "Kuntrus' (i.e. Rashi's) statement that 'women could not enter the Azara as we have learned in the first chapter of Keilim' is inaccurate. We have not found anywhere that women were forbidden to enter the Azara. What we actually learn in the first chapter of Keilim (Mishna 8) is, "The (area of the) Cheil (ramparts which surrounded the walled Mikdash complex including the Ezrat Nashim and the Azara) is holier (than the Temple Mount), because non-Jews and those who are Tem'ei Meit (ritual impurity acquired by coming into contact with a corpse) may not enter therein. The Ezrat Nashim is even more holy because no one who has immersed that very day (because of ritual impurity) may enter therein The Ezrat Yisrael, the Court of the Israelites, is even holier because no one whose atonement is incomplete (Mechusar Kapara) may enter therein. …The Ezrat Kohanim is yet more holy, for Israelites could not enter there" unless they had a valid reason, i.e. standing next to their Korbanot, bringing Bikurim, etc. The Ba'al Tosafot concludes, "Therefore, we cannot derive (from this Mishna) that women were not permitted to enter the Azara. We learned in Zevachim 31b that women were permitted to slaughter their sacrificial animals, and, if this is indeed so, then they certainly were permitted to enter the Azara (where the slaughtering of sacrificial animals took place)." Rambam encapsulates the Halachot ordained in the Mishna. Paraphrasing the Mishna in Keilim, Rambam excludes the Nida (menstruant, Vayikra 15:19-24), the Yoledet (parturient, Vayikra 12) and the Zava (a woman who experiences abnormal vaginal blood flow, Vayikra 15:25-29) from the Temple Mount. Women, who did not fall into any of these categories were not excluded and, if they were in a state of ritual purity, freely entered the Ezrat Nashim (Hilchot Bi'at Hamikdash 3:2-7 and in Hil. Beit Habechira 7:15-18). Josephus observes that, "those (men) who were pure came in (to the Ezrat Nashim) together with their wives" (Antiquities 15:11). The Chidushei Harashash, (R. Shmuel Strashun of Vilna, 1794-1872) writes that, theoretically, "a woman could stand outside the Azara and slaughter her sacrificial animal with a long knife. Nevertheless, a woman must stand next to her sacrificial animal and therefore she may enter the Azara just like a man" (Kidushin 52b). Tif'eret Yisrael (Midot 2:6) explains, "Women must enter the Azara to stand next to their Korban. As we have learned (Ta'anit 27a), 'how can a person bring a Korban and not (be permitted to) stand next to it?'" Consequently, a woman could immerse in a Mikveh near the Sha'ar HaNashim, enter the Azara, slaughter her Korban Pesach, and eat it together with a Chavura made up only of women. The women entered the Azara through Sha'ar HaNashim, the "Women's Gate" on the northern side of the Azara located between the Sha'ar HaKorban and the Beit HaMokeid. Despite the fact that the Mishna states that all the entrances leading into the Azara were the same size (Midot 2:3), Tif'eret Yisrael (ibid. 2:6) speculates that Sha'ar Hanashim may indeed have been smaller, since "it was not so common" for women to bring Korbanot. "No one may enter the Azara for Avoda (or for any other reason) even if he was pure until he has immersed" (Yoma 3:3). Before entering the Azara, men immersed in Mikva'ot located in the Lishkat HaMetzora'im (Chamber of Lepers) situated in the northwestern corner of the Ezrat Nashim. Just as the men immersed in Mikva'ot adjacent to the Nicanor Gate before entering the Azara, it is likely that the women immersed in Mikva'ot situated in close proximity to the Sha'ar Hanashim before they entered the Azara. To A.C. - Question: Could the Korban Pesach be offered at a Bamat Yachid (a "private altar")? To answer, I will quote the Sefer Hachinuch, Mitzva 487. "Even at a time when we were permitted to build Bamot, we could only sacrifice the Korban Pesach at the Bamat Rabim (public altar) located in the courtyard of the (wilderness) Mishkan, (and later, in Shilo and the two Batei Mikdash). Therefore, it is written, 'You shall not sacrifice the Pesach within any of your gates'. Those of blessed memory said, (referring to the time when Bamot were permitted), 'All individual Korbanot' may be offered on a Bamah Ketanah (i.e. Bamat Yachid), with the exception of the Korban Pesach "so to inculcate in our souls the preciousness of the Mitzva." Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service Parsha PixTTRIDDLES... Last issue’s (VAYIKRA) TTriddles: [2] That's what the M'chabeir says [3] Ashkenazic pronunciation could describe it or its accompaniment [4] One (51.7%), two (30.1%) three (18.1%) [5] Preceded and followed by the likes of Queen Elizabeth, Susan Taragin and Menachem Persoff [6] Warp [7] Rambling with Gambling NachKwestion of the Week The NachKweston is looking for a bracha that you say only if you thought of it, but you don’t say, you don’t have to say, you shouldn’t say, if you did not think of it, even though you are aware of it now. This was a tough one. But it is elegant and some of you will enjoy challenging others with it, now that you know the answer. If on Shabbat morning Shacharit, a person is saying the Amida and after HAKEIL HAKADOSH he says the word ATA (instead of YISMACH MOSHE), then he continues the weekday bracha of ATA CHONEIN, and after he finishes the bracha, he proceeds with the Shabbat bracha, YISMACH MOSHE... What happens on Friday night or at Mincha on Shabbat, if after the first three brachot he says the word ATA. Since the weekday bracha and Shabbat bracha both start with the same word - ATA, it would seem that he just continues Shabbat. However, the rule is that if when he said the word ATA he THOUGHT OF THE BRACHA ATA CHONEIN, then he says it. If he didn’t think of that bracha, then he doesn’t say it, doesn’t have to say it, should not say it, but he just continues with the Shabbat bracha of ATA KIDASHTA or ATA ECHAD, as the case may be. This week's TTriddles: Tiyulim and Shabbatonim Travel Desk: 566-7787 ext. 261 THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. 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 IsraelChol Hamoed Early Evening Walking Tiyul - NEW SITES in the OLD CITY guided by the inspiring, veteran resident Rebitzen FEIGA KAHANA, Sunday, Chol Hamoed Pesach, April 23rd, 6:00-8:00pm, 36NIS per person • call travel desk immediately to register, 566-7787 ext. 261, Tour will take place with a minimum of 25 participantsHamei Yoav Spa for women only - Come, enjoy and pamper yourselves, Try each of the geyser and sulfur mineral pools, the Jacuzzis, invigorating showers, and the Sauna, Aerobics with Galina, Sunday, April 30th - Check-in 3:30pm • Leave Center 3:45pm, Return approx. 10:00pm, 100NIS for members (non-members add 10NIS), MINIMUM 20 PARTICIPANTS, Sign up immediately with the Travel Desk, 566-7787 x261, Register by April 27, noon, No penalty for cancellations by Sun. April 23GREAT 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. 261Shavuot 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 TT711 Friday Shabbat day SHABBATON Motza'ei Shabbat Sunday Monday - N'shei Library closed Tuesday The Israel Center will close after Mincha Gedola on Tuesday and remain closed until Shabbat Chol HaMoed Shabbat Chol HaMoed, April 15th, 5:00pm (Mincha at 6:00pm) - Forever Grateful, a refreshing study of Hallel by Rabbi Binyamin Wolff The Center will be closed on Motza’ei Shabbat Chol HaMoed Sunday Chol HaMoed The Center will be closed on Tuesday and Wednesday, April 18-19 The Israel Center family wishes you and yours and all of Klal Yisrael a Chag Pesach Kosher V'SameachThe Israel Center will reopen on Isru Chag, Thursday, April 20th Friday Shabbat day VIDEO presentations... Torah Tidbits Guide to Early Shabbat BACKGROUND The first mishna in chapter 4 of Brachot contains a dispute between the Tana Kama and R’ Yehuda as to when the deadline for Mincha is. The T”K says that one may daven Mincha until sunset. R’ Yehuda says that one may daven Mincha only until Plag Mincha. [i.e. 1¼ "halachic" hours before sunset. A halachic houris a twelfth part of the day, calculated from sunrise to sunset. (There is another way of reckoning the day - namely, dawn to stars out; we will stick to the sunrise-to-sunset day.)] By extension, the Talmud teaches that the deadline for Mincha for each opinion is also the earliest time for Maariv, and some other nighttime mitzvot. The Gemara presents us with an atypical resolution of this dispute - D'AVAD K'MAR AVAD, U'D'AVAD K'MAR AVAD - he who acts according to the one opinion, acts correctly, and he who acts according to the other opinion, acts correctly. It’s ALMOST (but not quite) take-your-pick. Halachically, none of the nighttime mitzvot may be performed before Plag Mincha. Consequently, one may not "take Shababat" before PLAG MINCHA. One may not light Shabbat candles (or Chanuka candles) before PLAG, nor say Kabbalat Shabbat & Maariv, nor make Kiddush. But one MAY light candles, take Shabbat, daven Maariv, make Kiddush and begin the first Shabbat Seuda after PLAG - even though the sun is still in the sky. SHMA Davening Maariv and reciting the “nighttime Sh’ma” have been conveniently and meaningfully combined by our Sages, but each of those two mitzvot has its own rules of timing. Although one may daven Maariv from PLAG (according to R’ Yehuda), most authorities say that one does not fulfill his obligation to say the nighttime Sh'ma if it is said before sunset. (Stars-out is the proper beginning-time for Shma.) Therefore, those who daven early (after Plag but before sunset) will say the Sh’ma and its brachot as part of Maariv, but they must repeat the Sh'ma (all three parshiyot) after stars-out. In other words, when one davens Maariv before dark (after Plag, of course), he says the full Sh'ma twice; once, with its brachot, as part of the davening, and a second time to fulfill the mitzva of reciting Sh’ma at night. On the other hand - not that this is a reason for davening early - when Sh'ma is repeated for the sake of the mitzva (and not just something said as part of the davening), one has the opportunity to focus on it "for the sake of the mitzva" more than we tend to do when it is part of davening. Again, this is not to suggest that this is a preferred procedure; what is preferred is that when saying the Sh'ma in Maariv, after dark, one still be able to focus on the mitzva, even though it is also "just part of the davening". This Guide and announcements at the end of "early minyan" are your reminders to say the Shma (and count the Omer) at the proper time. Try to remind each other in your family and at your Shabbat table, so that no one will forget these important mitzvot. Taking Shabbat early can be a positive experience, but not if it results in neglect of a Torah mitzva or two. Another Problem Since davening Mincha after Plag is fine according to T”K but NOT according to R’ Yehuda, and davening Maariv before sunset is okay according to R’ Yehuda but not according to T”K, it is not proper to daven both Mincha & Maariv between Plag and sunset - neither opinion is followed in that case. Therefore, it is best to schedule an early minyan to begin Mincha about 15 minutes before PLAG. This way, Mincha can be said before PLAG followed by Kabbalat Shabbat and Maariv, after PLAG. This would be consistent with R’ Yehuda's opinion. To begin an “early Friday” mincha after Plag is problematic, to say the least, and makes “taking Shabbat early” less than ideal. CANDLES Women must be reminded to light after PLAG, never before. Women should daven Mincha on their own (this is preferable year-round), light after PLAG, then go to shul (if they do) for Kabbalat Shabbat. This can be a problematic situation for some families. A minyan that starts Mincha a half hour before Jerusalem candle lighting time will get people home for a "problem-free" Kiddush, if the people don't linger too much after shul. (They still have the Mincha-Maariv after Plag problem.) Technically, if one begins his meal "with halachic permission", he need not stop for Sh'ma or the Omer (they can be be said/counted after the meal). However, it is STRONGLY RECOMMENDED that when the proper time arrives, families should interrupt their meals for Sh'ma and the Omer. This helps prevent forgetting later on, and also has a positive educational value for family and guests, teaching a high level of care and concern for Sh’ma and S’firat HaOmer. Another point to keep in mind... When people say Kiddush and begin their first Shabbat meal before dark, it is important that the meal - and the eating of some challah - should continue after nightfall. More Problems Some object to splitting a community by having two minyanim on Friday night. Others point out potential problems if a whole community takes Shabbat early and some individual members don't, specifically, lighting candles and doing other "melachot" after the community accepted Shabbat. Ask your Rav. Early Shabbat should be an enhancement of Shabbat and a fulfillment of Tosefet Shabbat - but without being careless about Shma, davening, and/or the counting of the Omer. POINT in FAVOR The Aruch HaShulchan (R’ Yechiel Michel HaLevi Epstein z"l) introduces another factor into the equation which adds another positive spin to taking Shabbat early. He points out that we daven Maariv corresponding to the HEKTEIR CHALAVIM V'EIVARIM, the slow burning of fats and certain parts of the day's korbanot on the Mizbei'ach all night. That's why we may daven Maariv all night long. But on Friday, the burning had to be done before Shabbat, i.e. earlier than the rest of the week. By davening Maariv earlier on Friday evening, we nicely match the corresponding service of the Beit HaMikdash. (It's not a perfect match because we're beginning Shabbat at that point, and the Hekteir Chalavim v'Eivarim was specifically before Shabbat. Also, to be consistent, we'd have to daven Maariv early on Friday throughout the year, which we don't. But it's a nice point anyway.) Taking Shabbat early can enhance one’s Oneg Shabbat, as mentioned earlier, by allowing for dinner to be at a more “civilized” hour, and being able to have young children join the rest of the family at the table. It can be an enhancement of Shalom Bayit for various reasons. But it should not involve compromising the standards of davening and other halachic matters. It is recommended that people go over this Guide to Early Shabbat at the Friday night table on the first "early Shabbat" of the season (or maybe a couple of times), so that everyone hears what's involved and can discuss some of the issues. Israel Summer Time (a.k.a. Daylight Savings Time) went into effect this year a couple of weeks before Pesach. Since it is not common for shuls to begin "Early Shabbat" before Pesach, nor to continue after Rosh HaShana, this chart will reflect that range. FRIDAY TIMES for Jerusalem Kriat Shma: When the proper time arrives (see chart on previous page), say the Sh'ma (next page) with KAVANA to fulfill the mitzva of KRI'AT SHMA BIZMANA (Sh’ma at its proper time). Also, have KAVANA to restate your belief in G-d and His Unity, to accept upon yourself the “Yoke of Heaven” and the “Yoke of Mitzvot” (second passage).For the last pasuk (of the third passage), have KAVANA to remember Y’tzi’at Mitzrayim (the Exodus) “all the days of your life”. The saying of SHMA is a mitzva from the Torah and we should seize the first opportunity after dark to say it, even if we are in the middle of our Shabbat meal. Since it is not now being said in the davening, [1] there is no need to say,nt at the end, since in the context of davening, EMET is the first word of the bracha that follows the SH'MA, which we attach to the end of Sh'ma; and [2] we can (should?) say L'SHEM MITZVAT KRIAT SHMA BIZMANAk (for the sake of saying Sh’ma on time) before we begin, to focus our KAVANA. Re KEIL MELECH NE'EMAN before the Sh'ma. several sources indicate that this three-word intro to Sh'ma is to "round out" the number of words in the full Sh'ma to 248. (This includes BARUCH SHEIM... but not EMET). 248 is the traditional number of parts in the body. "He who says the 248 words of the Sh'ma the way they are supposed to be said, HaShem will preserve his 248 parts, as it says in Mishlei (4:4), ...SH'MOR MITZVOTAI VECHYEI, keep My mitzvot and live. G-d says: you keep My 248, and I'll keep your 248. (When davening with a minyan, the chazan's repeating aloud HASHEM ELOKEICHEM EMET brings the word-total to 248 and therefore we do not add KEIL MELECH NE'EMAN to the beginning of the Sh'ma.) Women are technically exempt from the requirement of reciting Sh'ma, but they may (and should?) voluntarily say this important three-parsha recitation. The Sh’ma is presented in Torah font and with TROP for those who prefer reading it that way. Even if you don’t read the Sh’ma with TROP, the TROP helps by indicating which syllable of each word gets accented. And between Pesach and Shavuot,don’t forget to count the Omer. KIDDUSH: The final page of this pull-out does not relate only to Early Shabbat. We have printed a nice Friday night Kiddush for you, to make this 8-pager (as we call it) even more useful at the Friday night table. (full text of Shma, sefirat haomer for Friday nights and kiddush in Hard copy) PESACH If one mistakenly says MASHIV HARU’ACH U'MORID HAGASHEM [G] once we stop saying it, the Amida is considered invalid and must be repeated. Catching oneself within the second bracha of the Amida, requires backtracking to the beginning of that bracha and saying from there - ATA GIBOR... Forgetting MORID HATAL (but not saying [G] either) does not require repeating or even returning to say it. First Day of Pesach This portion is the continuation of what we read on Shabbat HaChodesh. It contains the actual procedures to be followed in the bringing of the Korban Pesach, the account of the night of the 10th plague, the Exodus, the Exodus- Matza connection, reference to Leil Shimurim, and mitzvot related to K.P. Second Torah - Maftir, 10 p'sukim Bamidbar 28:16-25 (Pinchas) Contains the Korban Musaf of Pesach. Begins with Korban Pesach on the 14th and repetition of the "command" to eat matza for seven days. Haftara: 15 p'sukim Yehoshua 5:2-6:1 The Torah tells us of Pesach Mitzrayim, and then of the first annual Pesach. After that, KP was not brought for the duration of the time in the Midbar. The haftara tells of the mass circumcision at Gilgal of the males who were below military age when we came out of Egypt and those born in the Midbar. Following the Mila (which is a prerequisite of KP), the first Pesach in Eretz Yisrael was observed. The Manna ceased and the new People of Israel ate from the harvest of the Land for the first time. Yehoshua meets an angel and is about to begin preparations for battle against Yericho, the first step in conquering the Land. 2nd day (1 Chol HaMoed) Second Torah - 4th Aliya, 7 p'sukim Bamidbar 28:19-25 (Pinchas) Contains just the Musaf of Pseach, without the first 3 p'sukim read on the first day only. 3rd day (2 Chol HaMoed) Shabbat Chol HaMoed First Torah - seven people, 38 p'sukim Sh'mot 33:12-34:26 (Parshat KI TISA) Who knows 13 - Thirteen are the MIDOT of G-d. This is the main theme of the reading of Shabbat Chol HaMoed. In the aftermath of the Sin of the Golden Calf, Moshe Rabeinu asks G-d to allow him to know Him (G-d) more intimately. G-d will not allow that completely, for this is impossible for any human being, but He will show Moshe more of Himself (so to speak) than anyone else would ever see. G-d then commands Moshe to cut new LUCHOT and write upon them that which was written on the first set, that you broke. G-d forgives the People, sends Moshe back to them with the new LUCHOT, and with the special knowledge of the YUD-GIMMEL MIDOT, which the people of Israel are to use in prayer, and some of whose traits, we are to emulate. This is followed by a review of the three major Chagim, including mitzvot related to Pesach. 2nd Torah - MAFTIR, same as day 2 Haftara: 14 p’sukimYechezkeil 37:1-14 This portion of the NAVI is the famous prophecy of the Valley of the Dry Bones. In his vision, the NAVI sees bones gradually get covered with sinew, flesh, and skin. Then G-d tells Yechezkeil to prophesy in His name to the inert bodies that G-d will bring to them the breath of life and they will live. The message to Yechezkeil (and all of us) is that the Jewish Nation, scattered in Exile among the nations of the world, are like those dry bones. But they are not gone and forgotten. They will have the breath of G-d breathed into them and they will return to life - active spiritual, religious life. This prophecy is also about T’CHIYAT HAMEITIM. There are connections between this Haftara and Pesach in general. But one can also see a connection to the Torah reading specific to Shabbat Chol HaMoed. After the Sin of the Golden Calf, the people were on the verge of extinction, but for the intercession of Moshe Rabeinu on our behalf. The 13 Midot represent the restoration of life to the generation of the Midbar. In that way, the Haftara fits. As usual for Shabbat Mincha, we read the first part of the upcoming Parshat HaShavu’a - SH'MINI 4th day (3 Chol HaMoed) A Review of the Seder of the Seder Kadeish: Kiddush is recited over the first of the 4 cups of wine. Red wine is preferable because of the reminder of blood. Higher quality and/or person- al preference might tip the balance in favor of white wine. Most people stand for Seder Kiddush. When saying Shechyanu, we should have in mind the Chag plus the mitzvot of matza, Hagada and the 4 cups. (Women who have said Shechyanu at candle lighting, should not answer Amen to that bracha in Kiddush, since it might constitute an interruption.) We then sit and recline comfortably to the left for drinking the wine. Unlike regular Kiddush, for which a hefty sip can suffice, each of the four cups at the Seder requires drinking the whole cup, or at least a bit more than half (ROV KOS). Grape juice is a valid substitute for wine. However, it should be used only by those who cannot handle wine well. Even adding a small amount of wine to grape juice is far better than plain grape juice, since alcoholic wine is a symbol of freedom, wealth, and luxury. Note: There is a light wine sold in Israel, especially for Pesach, with an alcohol content of 3-4% rather than 11% or so for regular wine. Urchatz: Wash hands with a cup, without a bracha. Required according to the rules of Ritual Purity when eating wet foods. (Applies all year round, not just at the Seder, but here an extra “fuss” is made to highlight the importance of the Seder and to arouse the curiosity of children.) The different items of the Seder should be explained (and discussed), not just done. Questions should be encouraged and answered. Karpas: A small piece of celery (so as not to enter into the SAFEK situation of after-bracha) (many use parsley; some use boiled potato, onion, white radish - family tradition often determines what is used) is dipped in salt water (vinegar or lemon juice). The bracha is recited. One should have in mind the maror as well, since there are questions as to whether the Maror should get its own bracha). Reclining is optional. Karpas symbolizes Spring. It also whets our appetite - a symbol of freedom and luxury. Salt water reminds us of both the bitter tears of slavery and the "freedom waters of Yam Suf". Many other reasons. Karpas is a fine, richly colored fabric (mentioned in Megilat Esther) which Rashi mentions when commenting on Yosef's multi-colored coat. Karpas, then, is a reminder of the jealousy that brought us down to Egypt. Yachatz: Break the middle matza. Hide larger piece for later (Afikoman), just as the Final Redemption is yet to come. Other piece is now in its proper broken form for lechm Oni. Yachatz is a curiosity, prompting questions. When do we perform the mitzva of Matza - beginning of the meal, or at the end when KP was eaten with matza? Yachatz focuses us on eating matza both times Magid: Over the matza (and Seder Plate) and the second cup of wine, the story of the Exodus is told in answer to the child's questions. Real questions should be encouraged in addition to the traditional Ma Nishtana, and personalized answers should be offered in addition to the standard Haggada text. Following the story and analysis of selected p'sukim from the Torah, the first installment of Hallel is sung. The second cup of wine is drunk following the "Redemption Bracha" and Hagefen. In some homes, the Seder leader reads/explains the Haggada and the rest of the Seder celebrants listen. It seems, however, that in most families everyone says the Haggada (more or less) together. Either way, parents and grandparents (male AND female) should TALK to their children about the stories and halachot relevant to the Seder night, and not suffice with the recitation of the Hagada. The meal is an excellent time for this. Rachatz: RACHATZ (rhyming with URCHATZ and YACHATZ) or RACHTZA (which rhymes with MATZA). At this point, we have a full formal NETILAT YADAIM with bracha. Ideally, there should be no talking from this point until after the Hillel sandwich. (it is advisable to spend a few minutes before washing to explain the upcoming elements of the Seder to avoid talking during, although talking about the topic at hand is not considered an interruption and may be done.) Motzi-Matza: The 2½ matzot are taken in hand and the bracha HAMOTZI LECHEM MIN HAARETZ is recited. The two whole matzot serve as Lechem Mishna in honor of Yom Tov (the broken piece as the mitzva- matza - but one of the whole matzot is that too). Some use salt; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishna should answer AMEN to the leader's HaMotzi, even if they will be saying their own AL ACHILAT MATZA.Without delay, put down the bottom matza and say AL ACHILAT MATZA. One should have in mind this first amount of matza, Koreich, and the subsequent Afikoman. Opinions vary, but approx. 2/3 of a square matza will satisfy both the Torah's requirement, as well as the Rabbinic preference to having two portions (which only applies IF you have your own three matzot) - one from the top whole matza and one from the broken piece (based on a doubt as to which is the mitzva - the whole or the broken piece). One should eat the matza while reclining to the left, as a symbol of freedom, thinking of the mitzva and its symbolisms. One set of matzot will not suffice for the required amounts for all Seder participants; it is a good idea for each person to have his own 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the pieces received from the main three. Practical suggestion for comfortable reclining if you are sitting on a standard dining room chair without arms. rotate your chair 90° clockwise, so the back is now to your left. Drape your left arm over the back of the chair, lean to the left, et voilà - comfortable HASEIVAT SMOL. Maror: A "Kazayit" of maror (lettuce leaves or stalks -or- horseradish) dipped in charoset is eaten, following the mitzva-bracha, as a reminder of bitter slavery - hence, no reclining. The Talmud Yerushalmi explains that the longer lettuce remains in the ground, the more bitter it becomes. This makes lettuce, although it is not very bitter per se, symbolic of the life of our ancestors in Egypt and therefore, particularly appropriate for the mitzva. Some wrap a small amount of horseradish in a lettuce leaf. (This gives it the “punch” people remember from the horseradish days. Seriously, lettuce, which should be properly cleaned of possible bugs, is by far the preferred vegetable for Maror. Horseradish was common where lettuce was unavailable and is/was so prevalent among Jews of Eastern European and Russian origin, that switching to lettuce takes getting used to.) Maror is a Rabbinic requirement until the rebuilding of the Beit HaMikdash, when it will resume its Torah status when eaten with Korban Pesach (and matza). Korech:Combine a piece of the bottom matza with another portion of maror to make the "Hillel Sandwich" which commemorates the command to eat the Korban Pesach with matza and maror. Some dip in charoset; some don't. Some recline; some don't. Although most Hagadot instruct us to say the ZECHER L.MIKDASH K'HILLEL passage before eating the KOREICH, some suggest saying it after the KOREICH is eaten, so as not to constitute an interruption between the MATZA and MAROR brachot and the eating of the two foods together. Shulchan Orech: We now have the festive meal, which should be an integral part of the Seder, not just a food break. Now is a perfect time to discuss various aspects of the Seder in a relaxed atmosphere. Some recline during the meal. Many start with egg (from the Seder plate or elsewhere) with salt water. Care should be taken not to overdo the eating at the Seder, since the Afikoman must be eaten ,AL HASOVA when satisfied but not stuffed. The meal should be enjoyable in fulfillment of the mitzva of SIMCHA on Yom Tov. Keep in mind, too, that at the best of times in Jewish History in Eretz Yisrael with a Beit HaMikdash, the main dish was also sacred meat - viz. the Korban Chagiga. Tzafun: As a sign of freedom, luxury, and nobility, the Korban Pesach was eaten as a dessert at the end of the meal. Our Afikoman commemorates the KP and/or the matza that was eaten with it. (This is why some eat two "K'zeitim" of matza for the Afikoman.) Supplement with other matza. Care should be taken to eat the Afikoman before halachic midnight, since this was the proper deadline for eating the Korban Pesach. This year, CHATZOT in Jerusalem is 12:40pm, Israel Summer time. There is "on whom to rely" to pass the midnight deadline for Afikoman, especially if rushing will "spoil" the flow of the Seder. Bareich: Birkat HaMazon is recited over the third cup of wine. Forgetting YAALE V'YAVO invalidates benching; repeat the whole thing. If a MEZUMAN is present, the Seder Leader should lead the benching rather than giving it to someone else (as one would ordinarily do). Here’s another example (Benching with a cup of wine) of something that is done (can be done, should be done?) throughout the year. But most people don’t do it. (Of course, it is common at large simcha gatherings.) At the Seder, we all do it, to lend extra honor and ceremony to this important evening. Remember too that Birkat HaMazon is one of the Torah mitzvot fulfilled at the Seder (as well as any other time one eats a satisfying meal). Hallel: The fourth cup is filled and Hallel is completed. The other Hallel is also said, as are other songs of praise from our davening. A special cup of wine is filled, Eliyahu's Cup, which focuses on the fifth Term of Redemption, the coming of Mashiach, and the building of the third Beit HaMikdash. Care should be taken to drink a sufficient amount of the fourth cup, so that there is no question that an after-bracha is indeed required (since it is part of the Seder service). Nirtza: We conclude the Seder with songs and poems which speak of miracles, Divine protection and justice. May we soon see the rebuilding of Jerusalem and the fulfillment of our prayer, which we express on the day of "Repentance from Fear" (Yom Kippur) and on the day (night) of "Repentance from Love" (Pesach) - Next year in Rebuilt Jerusalem. Some read Shir HaShirim after the Seder. Suggestion: It might be a workable idea to keep the Seder moving at a decent pace, even though you and other participants have many explanations and Divrei Torah to share. Then, if you and others still have the energy, you can stay at the Seder table - after you help clean up - and expound upon the miracles of Y'tzi'atMitzrayim and practices of the Seder for as long as you want (until it is time to recite the SH’MA of the morning). One should be sensitive to his/her spouse, children, and guests and not turn a very special occasion into torture for those who are zonked from their Pesach preparations (or otherwise). Finish up, let them go to sleep, and then you can really fulfill the concept of: “And he who expands the telling about Y’TZI’AT MITZRAYIM, this is praise-worthy. There are opinions expressed among early Hagada commentators, that it is not necessarily praiseworthy to stretch the Magid portion of the Seder, for this delays the fulfillment of the mitzvot of Matza and Maror, makes it difficult for children (and others) to remain focused, and can often cause one to either rush the Afikoman or miss the CHATZOT deadline.The Hard copy of TT contains the full text of Candle lighting for Shabbat and Yom Tov, Kiddush for Shabbat and Yom Tov and Havdala. A Sefirat Ha'omer chart. L'SHANA HABA B'YERUSHALAYIM HAB'NUYA OU ISRAEL CENTER [The
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