Shabbat Parshat VAI-CHI
TT #699 - January 13-14, '06, 14 Tevet 5766
If you've noticed the unusual spelling of this week's sedra - VAI-CHI, it is
to transliterate as close as possible to the correct pronunciation. The
SH'VA under the first YUD is NACH; the word has two syllables VAI (rhymes
with why and buy) and CHI (rhymes with tea and bee)
Shabbat Vai-chi is the 103rd day (of 354); the 15th Shabbat (of 50) of 5766
HA'MAL'ACH HAGO'EL OTI MIKOL RA Y'VARECH ET HA'NE'ARIM... (B'reishit 48:16)
HALACHIC TIMES
Ranges are FRI-FRI 13-20 Tevet (January 13-20)
Earliest Talit & T'filin - 5:46-5:45am
Sunrise - 6:40-6:38am
Sof Z'man K' Sh'ma - 9:13-9:14am (8:26-8:27am)
Sof Z'man T'fila - 10:05-10:06am (9:33-9:35am)
Chatzot (halachic noon) - 11:48-11:50am
Mincha Gedola (earliest Mincha) - 12:18-12:21pm
Plag Mincha - 3:52-3:58pm
Sunset - 5:01-5:07pm (4:56-5:02pm)
Candle Lighting & Havdala (Israel Winter, Standard time)
Correct for TT 699 • Rabbeinu Tam (J'm) - 6:13pm
4:21pm Jerusalem 5:36pm
4:36pm Raanana 5:37pm
4:36pm Beit Shemesh 5:37pm
4:36pm Netanya 5:37pm
4:37pm Rehovot 5:38pm
4:16pm Petach Tikva 5:37pm
4:36pm Modi'in 5:37pm
4:38pm Be'er Sheva 5:39pm
4:36pm Gush Etzion 5:36pm
4:35pm Ginot Shomron 5:36pm
4:21pm Maale Adumim 5:36pm
4:36pm K4 & Hevron 5:37pm
4:22pm Tzfat 5:33pm
4:35pm Tel Mond 5:37pm
Note about Candle Lighting and Havdala times. Candle lighting times are
rounded down to the minute, in other words, seconds are ignored. E.g. 4:00pm
in Jerusalem this week is really 47 seconds after 4:00pm. The seconds are
ignored. Havdala times, on the other hand, are round up to the next minute.
Even one second after 6:32pm, for example, will be posted as 6:33pm.
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...
Conditions for Kiddush L'vana
have been spotty so far this month. There have been some good opportunities,
but not always when people were looking. So, if you have not said KL this
month, the last opportunity, weather permitting, is Motza'ei Shabbat (Vai-chi)
but only until 7:00pm. If the moon is well-visible after Maariv, you're in
good shape.
One needs to be extra diligent
during the winter, that if it is cloudy early in the evening, one should
check periodically.
17 Tevet is the 201st yahrzeit of R' Yaakov Krantz, better known as the
Magid of Dubno. (See this week's A Touch of Wisdom; a Touch of Wit column)
Had contact with the great
rabbis of Europe, including the Vilna Gaon, who was 20 years his senior.
In G-d We Trust
Yaakov Avinu is on his deathbed. He gathers his children to him and is
prepared to reveal to them their future. What he actually does is bless
them; he does not tell them about what will happen "in the end of days".
Commentaries suggest different answers to this turn of events. Rashi says -
based on the Gemara and Midrash- that the Sh'china (Divine Presence) left
Yaakov and he no longer possessed the power of prophecy. It seems reasonable
to suggest that G-d did not want Yaakov's sons - nor us, their descendants -
to know with certainty how Jewish History would unfold, perhaps because this
would take a lot of the trust, faith, belief, confidence in G-d away from
us. The thinking is: if we know with certainty the outcome of something,
then that knowledge either dictates our actions, or convinces us that our
actions are irrelevant. Either way, the kind of life that G-d gave us goes
out the window. How do we know that there will be a Complete Geula within
eternal Beit HaMikdash, with a recognition on the part of the nations of the
world of the One G-d of Israel and of Israel's role in this world?
We do not know that because
Yaakov Avinu told his sons and they their sons and they us. We KNOW it
because it is part of our Belief. And our belief is with a complete heart
and mind.
To be sure, with the children
of Yaakov stuck in Egypt and facing a deterioration in their condition, it
would be nice to know how long it will last and how it will end. But "nice"
isn't the issue here - living life according to G-d's Will is.
Or, let's look at it this way. G-d's knowledge is not like ours. If that
knowledge is not transmitted to us, then we have the potential to shape and
reshape our own lives, futures, destiny. Denying us the knowledge of what
will happen, challenges us to maximize our chances for a good future and can
hasten the Geula.
VAI-chi Stats
12th of 54 sedras; 12 of 12 in B'reishit
Written on 148.33 lines in a Sefer Torah, ranks 45
12 parshiot, 7 open and 5 closed In addition, the first part of the sedra is
the end of the previous parsha from Vayigash. Vaychi is the only sedra that
does not begin at a parsha break.
85 p'sukim - ranks 44th (12th in B'reishit)
1158 words - ranks 44th (12th in B'reishit)
4448 letters - ranks 43rd (12th in B'reishit)
Mitzvot:
contains none of the TARYAG (613) mitzvot
Aliya-by-Aliya Sedra Summary
[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 p'sukim - 47:28-48:9
[47:28 (4) part of the parsha at the end of Vayigash] The sedra begins with
Yaakov at age 147, having been in Mitzrayim for 17 years. (Remember that
Yosef was 17 when the trouble started. Interesting, no?) The Torah tells us
that Yaakov is near death and Yosef is called to his bedside. Yaakov asks
Yosef that he (Yaakov) should not be buried in Egypt but rather in Me'arat
HaMachpeila. Yosef agrees; Yaakov asks Yosef to swear to it.
SDT Why would Yaakov insist
that Yosef swear - didn't he trust him? Among other reasons, the oath might
prove necessary in obtaining permission from Par'o for the funeral. Even if
Par'o would have been inclined to say "no", he would respect an oath. This,
according to Midrash, because Yosef had sworn not to divulge a particular
secret about Par'o (that he, Yosef, knew more languages than Par'o). Par'o
could not say to Yosef, "I don't care what promises you made", etc. There
are commentaries who suggest another possible reason for making Yosef swear
- Yosef might be upset about his mother's not being buried in the "proper"
place, and he might not be favorable to his father's request.
SDT Yaakov asks Yosef for
Chesed v'Emet, True Kindness. It is usually considered that tending to the
burial of the dead is the purest form of kindness, because, among other
reasons, it is the one situation in which the recipient of your kindness
cannot repay the favor himself. It is an act of kindness without recompense.
Commentators question this idea
in Yosef's case. We are taught that Yosef merited having his remains taken
out of Egypt as a reward for his attention to Yaakov's wishes. How can we
refer to what he did for his father as Chesed shel Emet? One answer is that
Yosef received reward in kind only by being taken out of Egypt and buried in
the Land of Israel. His body spent a long time in Egypt. His act of True
Kindness to his father was that Yaakov's body did not spend even a moment
buried in Egypt. For this, Yosef was not paid back in kind; his action on
behalf of Yaakov's funeral arrangements was indeed Chesed & Emet.
Another understanding of the
concept of CHESED SHEL EMET is that when one does a favor for a living
person, one never knows if things will actually turn out all right. It might
look like a good thing to do, but things can turn out "don't do me any
favors". An act of kindness to the dead is an unquestioned act of Chesed.
[P> 48:1 (22)] Some time later,
Yosef is informed (by Efrayim who regularly ministers to and learns Torah
with Yaakov) that Yaakov is sick ("at death's door"). Yosef brings his two
sons with him to Yaakov (so that they can receive his blessing). Yaakov is
strengthened by the news of Yosef's impending visit (Thus is the power of
Bikur Cholim).
SDT As to who told Yosef that
his father was sick, it is Rashi who brings the opinion that it was Efrayim,
who tended to Yaakov's needs in Goshen while Yosef was in Egypt proper. The
Midrash says that it was A-s'nat, Yosef's wife, who told him.
Speaking of A-s'nat... The
Midrash says that she was Dina's daughter, who was raised by Potifar in
Egypt. The Midrash also says that when Potifar's wife accused Yosef of
improper advances, it was A-s'nat who privately told Potifar the truth, thus
saving Yosef's life.
Yaakov tells Yosef of HaShem's
promises to him and his descendants and of Rachel's death and burial. He
then assures Yosef that his two sons, Efrayim and Menashe, will be equal to
Yaakov's sons. (This in essence, is the double portion of inheritance that
Yaakov is giving to "his heart's first-born", the elder of his beloved
Rachel's sons.) Then Yaakov takes notice of the boys and asks Yosef to
present them so that he can bless them.
Levi - Second Aliya - 7 p'sukim - 48:10-16
Yaakov's eyesight fails him in his old age (as did Yitzchak's) and Yosef
brings his sons and moves them towards Yaakov, who kisses and hugs them.
Yosef then takes his sons off of Yaakov's lap, so that he can present them
formally to Yaakov, for their brachot. After bowing before Yaakov, Yosef
carefully and formally presents his sons to Yaakov with Menashe on the left
and Efrayim on the right so that Yaakov's hands will rest on the appropriate
heads for the blessings. Yaakov switches his hands, resting his right on
Efrayim's head and his left on Menashe's. Yaakov thus blesses Yosef by
blessing his (Yosef's) children with the famous HAMAL'ACH HA'GO'EL OTI...
Yaakov's reference to fish in
his blessings for Efrayim and Menashe (and all Jewish children in
perpetuity) is explained on at least two levels. Fish are prolific; Yaakov
was blessing his descendants that they should become a large nation. It is
also known that the EYIN HARA has no hold over fish (which had something to
do with their survival during the MABUL without having to be taken into the
Ark). And this too was part of his bracha. (BTW, the Yiddish name Fischel
(fish) is often paired with Efrayim; obviously, this bracha is the source of
that name- pair.)
Shlishi - Third Aliya - 6 p'sukim - 48:17-22
When Yosef realizes that Yaakov has switched hands (and has thus "favored"
Efrayim over the firstborn Menashe) he gets (understandably) very upset and
tries to "correct" the positions of Yaakov's hands. Yaakov resists,
explaining to Yosef that he is fully aware of what he is doing; and that
Efrayim will indeed surpass his brother in greatness.
On this same day, Yaakov
blesses them by saying that the traditional blessing for sons shall be: "May
G-d make you like Efrayim and Menashe".
Think about this... Imagine the
panic that Yosef must have felt when he witnessed the potential of "history
repeating itself". How can Yaakov do what he was doing when he was painfully
aware of the consequences of favoring one son and of the jealousy that it
creates (can create).
That's the point! It CAN create
jealousy, but it need not. It depends upon the character of the people
involved. A parent can "tiptoe" around just so long, making everything equal
and even, in the hopes that jealousy will not emerge. But that kind of
behavior just postpones the jealousy, it does not eliminate it. Parents have
to help build the character of their children, so that they will develop
good MIDOT, personality traits.
Perhaps Yaakov Avinu saw that
his two grandsons possessed the qualities that "allowed" him to do what he
did. Two major personality traits that a person should strive for (and that
parents shall try to help develop in their children) are: not being boastful
when in a superior position and not being resentful when in an inferior
position. Efrayim was destined to become greater than his older brother
Menashe. These two brothers were such that Efrayim did not lord himself over
Menashe, nor was Menashe jealous of Efrayim's prominence. What greater
blessing can a father give his sons than "May G-d make you like Efrayim and
Menashe!"
Yaakov then tells Yosef that he
is about to die; that G-d will be with the family-nation; that He will
restore them to the Land of their ancestors; and that he (Yaakov) has
provided Yosef with an additional portion of the Land.
R'vi'i - Fourth Aliya - 17 p'sukim - 49:1-17
[P> 49:1 (4)] Yaakov gathers his sons around him with intentions of
revealing to them "the end of days" (knowing the future will ease the pain
of the difficult times ahead) - but it is not to be!
SDT Rashi says that Yaakov
wanted to reveal the "KEITZ" (end of time), but was not allowed to do so by
G-d. The original prophecy concerning the exile in Egypt was given to
Avraham in the "Covenant between the Pieces". There he was told that his
descendants would be oppressed for 400 years. In fact, the people were
enslaved for 210 years.
(Actually, they were in Egypt
for 210 years; actual enslavement was significantly less.) The additional
190 years is calculated from the birth of Yitzchak - once Avraham had his
first descendant, the "clock of exile", so to speak, began ticking.
Egyptian exile would have been
more tolerable, had our ancestors known about this 190 year "grace period".
This is the KEITZ (KUF (100) + TZADI (90) = 190) that Yaakov wanted to
reveal to his sons. But this he was not permitted to reveal it.
(The blessings, often mixed
with fatherly criticism, combine to become the brachot of the Tribes.)
Yaakov's words about Reuven speak of his unrealized potential to have been
the leader and the indiscretion that lost him the position of leader.
[P> 49:5 (3)] Yaakov refers to
the violence of Shimon and Levi. He curses their anger - not them.
Important lesson for us all
from this point. Don't say to your son, "BAD BOY!" Say, "you did a bad
thing." It might not seem to be so important, but it is. Especially, because
we don't say these kind of things once, but rather countless times over many
years.
[P> 49:8 (5)] Yehuda receives
the brightest words - he is promised the leadership and respect of his
brothers.
The Baal HaTurim points out that the initials of GUR ARYEI YEHUDA -
Gimel+Alef+Yud = 14, the numeric value of DAVID.
[P> 49:13 (1)] Zevulun is given
the blessing of prosperity...
[P> 49:14 (2)] and Yissachar
will carry the burden of Torah scholarship. (The image of a donkey indicates
perseverance, strong-willed - qualities that are suitable for a scholar.)
Together, these two tribes will
form a partnership that will be mutually beneficial.
[S> 49:16 (3)] Dan will be the
judge (and upholder of the honor, the one that will avenge Israel by
fighting the P'lishtim) of the people. Rashi says that this is a prophecy
about Shimshon, who was from the tribe of Dan.
This parsha and Aliya finish
with the famous 3-word pasuk: To Your salvation, I hope, HaShem. When a
person sneezes, he is supposed to say L'SHU'ATCHA K'VITI HASEM. This is
based on the fact that prior to Yaakov Avinu, there was no being sick before
one died. Rather, the soul just left the body as it had been breathed in,
through the nostrils, with a sneeze. Yaakov acknowledged the "gift" of being
sick before death, so that one can put his affairs in order. A sneeze is no
longer a sign of death, but just a reminder of illness (sometimes a symptom
and sometimes just a reminder). This is why people say ASUTA or LIVRIYUT, or
something like that, to a person who sneezes. But the sneezer himself quotes
the words of Yaakov Avinu.
Chamishi - Fifth Aliya - 8 p'sukim - 49:19-26
[S> 49:19 (1)] Gad will be blessed with good fortune (this is Malbim's
interpretation which is by far the most optimistic of the various
understandings of the pasuk).
[S> 49:20 (1)] Asher's blessing
also seems to be that of prosperity (and/or eloquence).
[S> 49:21 (1)] Naftali is
likened to a swift deer (or spreading tree, according to other opinions) and
is blessed with eloquence (and probably, prosperity).
[S> 49:22 (5)] Yosef's blessing
is extensive and shows Yaakov's special love for him. It is the bracha of
Avraham to Yitzchak and of Yitzchak to Yaakov that Yaakov gives to Yosef,
son of Rachel.
A fruitful son is Yosef. BEN
PORAT = 732. Baal HaTurim points out that this is the G'matriya of Efrayim
and Menashe: 1+80+200+10+40 (331) + 6 + 40+50+300+5 (395) = 732
Shishi - Sixth Aliya - 27 p'sukim - 49:27-50:20
[S> 49:27 (33)] Binyamin is blessed with success (sometimes qualified).
Rashi mentions prophecies of Shaul and Mordechai & Esther.
These are Yaakov's words to his
12 sons and he blessed them.
Note that Reuven's bracha is in
the same parsha as the "introduction" of Yaakov's parting words to his
children. Binyamin's bracha is part of the parsha which concludes the sedra,
and the Book of B'reishit. Furthermore, some of the sons have their blessing
in a parsha p'tucha and some in s'tumot. These are just observations; no
suggestion as to significance, if any, is implied.
Commentaries point out that
Yaakov's words don't always seem to be blessings - but they do contain
implied blessings and prophecies.
Yaakov tells his sons that he
is about to die and wants to be buried in Me'arat HaMachpeila. (He does not
make them swear as Yosef did, since they might not be in a position to
fulfill an oath.)
Yaakov dies. The wording in the
Torah is indirect - the words death or dying are not used - indicating the
special "quality of life" (strange term to use here, but purposely chosen)
even in the death of Yaakov Avinu.
The Torah next tells of the
preparation for burial. Yosef tells Par'o of his oath and receives
permission for the funeral procession to Canaan. The funeral and mourning
for Yaakov is elaborate and extensive.
When they return to Egypt, the
brothers are filled with guilt feelings and offer themselves to Yosef as
slaves. Once again, Yosef assures the brothers that all that has happened is
G-d's will and for the best.
Yosef cries because the
brothers are falsely accusing him of planning to take revenge against them.
Interesting (and sad) that part
of their original problem was based upon false accusations by Yosef against
his brothers.
Sh'vi'i - Seventh Aliya - 6 p'sukim - 50:21-26
Yosef promises to support his brothers and families. Yosef lives to 110
(less than his brothers - punishment for hearing his father humiliated and
not objecting). Yosef has helped raise even his great-grandchildren. He
tells his brothers that G-d will eventually take them out of Egypt and
restore them to Eretz Ysrael, and asks them to remember him and take his
remains with them when they leave. Yosef (and the brothers) dies; thus
B'reishit, the book of the Avot & Imahot, ends.
According to Seder HaDorot
HaKatzar, the brothers died over a period of 22 years): Yosef, Shimon,
Yehuda, Reuven, Binyamin, Yissachar, Asher, Zevulun, Gad, Dan, Naftali,
Levi.
CHAZAK, CHAZAK, V'NITCHAZAK
after Sh'vi'i (or Acharon). Chatzi Kaddish, then final 4 p'sukim for the
Maftir.
Haftara - 12 p'sukim -Melachim Alef 2:1-12
Short Haftara for a short sedra. Just as the sedra tells us of the father on
his deathbed giving instructions and blessings to his sons, and requesting
an act of Chesed, so too do we find King David at death's door, instructing
his son Shlomo concerning matters of Faith and State and Chesed.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 315 (part three) • Damage caused by a Pit (BOR)
A man is walking to work in New York City. It is a snowy day and the
sidewalk is covered with ice and snow. The man slips on the ice and falls in
front of a large office building, and is injured, with perhaps some broken
bones. A passerby calls for an ambulance that takes him to the hospital. On
the way to the hospital the injured person takes out his cellphone and calls
his lawyer, who arrives at the hospital only a few minutes before the
injured man. The lawyer tells the injured person not to talk to anyone about
the occurrence; the lawyer then speaks to the doctors treating the man. The
lawyer tells the injured person that with the type of occurrence and the
type of injuries there may be a substantial recovery from the insurance
company of the landlord where the fall occurred.
When some lessons back we began
the discussion of torts, civil wrongs, it was stated that in halacha all
torts can be one of four classes. (1) a person causing injury or damage; (2)
a person’s animal causing injury or damage; (3) a person’s pit causing
injury or damage; and (4) a person’s fire causing injury or damage (arson).
Following the sequence of the Shulhan Aruch we have covered classes (1) and
(2) in a long series of lessons. We are now about to begin to discuss topic
(3), damage or injury caused by a person’s pit.
The Torah’s basis for Reuven’s
liability for damage caused by his pit is from the verses “If a man shall
uncover a pit, or if a man shall dig a pit and shall not cover it, and an ox
or donkey shall fall into it, the owner of the pit shall make restitution.
He shall return money to its owner and the carcass shall be his” (Sh'mot
21:33-34.) Rambam includes judging the laws of pit as one of the 613
commandments: Positive Mitzva #238: “The law of injuries caused by pit. By
this commandment we are commanded concerning the laws of pit. It is
contained in His words: If a man shall uncover…”
Pit is the only one of the four
different types of causes of damage that is deemed to have been created from
the outset with the potential to cause damage; otherwise why would one dig a
hole in the street? Nevertheless, in those situations where there is good
reason to dig the hole, the law does not change. Lack of intent
to cause damage is not relevant; it is the act that is determinative.
The pit is the only one of the
causes of damage that does not move to cause the damage but rather causes
damages where it was dug. The same applies to its sub-categories; they all
remain in place.
Reuven digs a pit. Or Levi had
dug a pit and Levi covered the pit with a suitable cover. For example,
Brooklyn Union Gas Company dug a hole in the ground to replace a gas unit
and they placed a steel plate over the hole until they would have a chance
to fill in the hole with asphalt. Reuven took off the cover from the pit so
that the pit is now exposed. Shimon’s ox or any other domestic animal or
wild animal or bird that belongs to Shimon falls into the pit and it dies.
Reuven must pay for the loss sustained by Shimon. Reuven is liable whether:
(1) he himself dug the pit, or (2) he uncovered a pit that was previously
dug by him or by a third party, and covered by himself or by the party who
dug it.
The size and shape of the pit
do not matter. The pit can be long, square, oblong, round or any shape into
which a person, animal or vessels can fall; it may consist of furrows, a
cave, cistern, well, or any other opening dug into the ground. It may be
narrow on top and wide on the bottom, or wide on the top and narrow on
bottom. Reuven is liable whether he deliberately or inadvertently dug or
uncovered the pit. Reuven is liable whether he himself dug the pit,
purchased it, inherited it or received it as a gift. Reuven is liable even
if the pit was full of wool shearings or the like that may soften the fall
for the animal, person or vessel.
Assume that Reuven’s animal
digs a pit in a public street. Reuven is not liable if Shimon, Shimon’s
animal, and/or Shimon’s vessels are killed, injured or damaged by falling
into the pit. This is the case in spite of the fact that the pit was dug in
such a place and in such a manner that Reuven would have been liable had he
dug the pit himself. In this, the tort of pit is unlike the other torts
whereby damage is caused by Reuven’s animal “with its horn” “with its tooth”
or “with its foot”. In these latter situations, Reuven is liable for the
damage caused by his animal. However, if Reuven’s animal digs a pit in
Reuven’s domain or the pit develops by itself in Reuven’s domain, for
example, constant rain causing a crevice in the earth) then Reuven is liable
in those situations in which he would be liable if he himself had dug the
pit. In these situations Reuven is liable because he has the obligation to
fill or cover the pit that his animal dug or that forms by itself and he
fails to do so. Raising a mound or placing an object in a public street is
comparable to digging a pit in a public street.
The location of the pit may
determine Reuven’s liability if someone or something falls into the pit. The
pit that Reuven digs or uncovers may be in one of three locations: in the
public street, in Reuven’s domain; or in Levi’s (a third party’s) domain.
Shimon is the one I have
designated as the person who falls into the pit dug or uncovered by Reuven.
As will be seen IYH in the next lesson there is a difference if the pit is
dug or uncovered in a public street, Reuven’s domain or Levi’s domain.
The subject matter of this
lesson is more fully discussed in volume X chapter 410 of A Restatement of
Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased via
email: orders@gefenpublishing.com and via website: www.israelbooks.com and
at local Judaica bookstores. Questions to quint@inter.net.il
Meaning in Mitzvot
Each week we discuss one familiar halakhic practice and try to show its
beauty and meaning. The columns are based on Rabbi Meir's Meaning in Mitzvot
on Kitzur Shulchan Arukh by Rabbi Asher Meir
Blessing the Sons
It is an old custom for the parents to bless their children on Shabbat night
after Shabbat prayers. (Mentioned in siddurim from the early Acharonim.) The
blessing for the sons begins "May God make you like Efrayim and like Menashe";
this is a fulfillment of Yaakov's blessing to them in our parsha: "And he
blessed them on that day, saying, [the people of] Israel will bless by you,
saying, 'May God make you like Efrayim and Menashe'" (B'reshit 48:20).
The Sefat Emet points out that
this is a very cryptic blessing. Seemingly Efrayim and Menashe are not the
most blessed among the Jewish people, or even among the tribes. On the
contrary their blessing is itself a secondary one, for the primary blessing
Yaakov granted them was that they should be equal in status to the other
tribes: "Efrayim and Menashe will be to me like Reuven and Shimon" (B'reshit
48:5). Seemingly it would be a much more elevated b'rakha to tell the sons,
"May God make you like Reuven and Shimon", who are the models for Efrayim
and Menashe!
The Sefat Emet then explains
that this is precisely the value of the blessing: "For since they were the
generation after the tribes and even so they rose to be among them. And this
is because of the blessing, to be joined to the root [of existence] even
though they were on a lower level.
And in this way blessing can be
drawn down to each member of Israel from the holy Patriarchs, even to a
thousand generations, for the root is from them."
If it were not for the blessing
of Yaakov to Yosef's sons, we would not be able to bless our sons that they
should be like Reuven and Shimon. The level of blessing of the original sons
of Israel is quite beyond us. It is precisely because Yaakov, last of the
Patriarchs, blessed the sons of Yosef who were not at this level that they
should be like Reuven and Shimon that we in turn are able to bless our own
offspring that they should ascend to the level where they will share in the
blessing of the Avot and the original tribes.
In this way the Sefat Emet
answers another conundrum. As Yaakov places his hands on the two grandsons
and begins his blessing, the Torah tells us: "And he blessed Yosef,
saying..." (B'reshit 48:15). Yet the blessing is not to Yosef, but rather to
his sons! The Sefat Emet explains, "Since his sons ascended to be like the
tribes, automatically he ascended even more".
The highest level of blessing
is the ability to transmit blessing beyond ourselves to the next generation.
(Sefat Emet Vayechi 5632)
Rabbi Asher Meir has two
wonderful books in print - Meaning in Mitzvot (ask for it at your local
s'farim store) and The Jewish Ethicist, available at some bookstores and
through the Business Ethics Center of Jerusalem, (02) 632-0222. Both works
are highly recommended
TANACH
SPIRITUAL AND ETHICAL ISSUES IN THE BEREISHIT STORIES by Dr. Meir Tamari
"To Sacrifice Your Son" [3]
A test usually is done in order to prove or determine something. It is
important, there- fore, to find out the spiritual or moral truth in Avraham
that this test came to discover or to prove. Irrespective, there is no place
for the idea that the results are predetermined by G-d's knowledge. That
would negate Man's freewill. Rambam explains in his Guide to the Perplexed
that Hashem's knowledge is not the same as that of human beings multiplied
to the nth degree but something radically different in nature than ours and
therefore His Knowledge of the future can be perfect while at the same time,
humans have free will to decide how they will act. "Just as we cannot and do
not have a conception of G-d's existence so too we cannot have and do not
have a conception of His Knowledge and Intelligence. So the difficulty is an
unreal one. What seems to be a contradiction would not be so, if we could
fathom or understand His Intelligence" (Malbim).
There are some commentators who
teach us that it was not a test for G-d to know and to recognize the
qualities of Avraham; for G-d Who is All Knowing, the outcome is a
foreknown. "Rather, since Man has full charge over his own actions, the
concept of test refers to the perspective of the individual who is being
tested and for their benefit. So this was to enable Avraham to translate
into practice the potential he possessed for devotion and fear of G-d.
Thereby, in addition to the reward for what he possessed in potential, he
would be rewarded also for the actual deed, not only for the good intention"
(Ramban; also Rabbi Yonah of Gerondi, Hasdai ibn Shaprut, and Sforno].
Basically, all the mitzvot are geared to translate our spiritual potential
and intentions into the reality of our everyday mundane actions and deeds.
Rambam (Moreh Nevuchim, III,
24) sees two purposes in the Akeida, both of which are major principles of
Judaism:
1. Just how far the YIR'AT SHAMAIM that is contained in Man's duty to love
and fear G-d extends. Despite his old age and his great love for Yitschak
who was the promised heir that came to him at long last, Avraham immediately
sets aside all these considerations and obeys Hashem's commandment. This was
done not out of fear of punishment but solely because it is Man's duty to
love and fear Him. This, despite being commanded to perform an act that
surpasses any sacrifice of property or life and that furthermore belongs to
actions which are universally believed to be contrary to human feelings and
morality. Therefore, the 'now I know' that the angel said, mean's that now
all the people on earth will learn from Avraham what fear of G-d is. [Far
from being opposing concepts, the two mitzvot of YIR'A and AHAVA are
examples of Judaism's balance between religious concepts each of which are
positive but also may have negative effects if observed by themselves as for
instance, ritual and spirituality or halakha and aggada, law and morality or
ecstasy and habit].
2. To serve as an example of
how a prophet has to subscribe without question to the truth of his
prophecy. Avraham would never have been able to accept the command to offer
Yitschak as a sacrifice despite his great love for his son, would he not
have believed implicitly in the truth of that commandment.
"The Akeida comes to teach us,
in addition to the wise words of the Rambam, of Avraham's faith in the
spiritual reward and the eternity of the soul. If Avraham would not have
believed in these teachings he would never have set out to slaughter his
only son [Yishmael having been sent away], since he did not do so out of
fear of G-d's punishment either of death nor of impoverishment as these
would have been immaterial to him if he would have been left childless and
without an heir. However, he believed in the reward to his soul after his
death" (Abarbanel).
The test of Yitschak in the
Akeida has received the attention of the commentators no less than that of
Avraham. All note the fact that, unlike the portrayal commonly shown in
world art down the centuries, Yitschak was not a little boy but rather a man
of 37 years of age, quite capable of resisting his old father and equally
able to run away. In the Musaf of Rosh HaShana at the conclusion of
Zichronot, we say 'remember Akeidat Yitschak this day to his seed' thus
denoting the important role that Yitschak played in the Akeida.
Nevertheless, there are those who, even while recognizing the greatness of
the simple faith of Yitschak in submitting to the Akeida, see the trial of
Avraham the father in sacrificing his son, as a greater test and therefore
of greater significance. The Netziv sees the message of Akeidat Yitschak as
that of 'Kibud Av'. "Yitschak was not commanded about the Akeida; that was
given only to Avraham. Why then did he go if he was under no such
obligation? [We cannot argue that therefore his merit was greater, since
Chazal taught that he is more meritorious who performs that which he is
commanded to, than one who does the same deed without being commanded to do
so]. Yitschak acted solely out the Kibud Av that lies in obeying the wishes
of one's father or mother" (Emek Davar).
Radak stresses the many
faceted, albeit often overlooked, influence that Torah has had and continues
to have on world culture and civilization. "It is difficult to under- stand
how we can explain the 'now I know' as meaning that all the world will know
about the Akeida, as there was nobody present except Avraham and Yitschak.
So nobody could report the great sacrifice except Avraham and nobody would
believe him. However, the Akeida was not meant for that generation nor was
it to be known before the Torah was written down. Then once idolatry had
been defeated and most of the world has read and believes in Torat Moshe,
they know, believe and learn from the Akeida" (Radak).
The Jewish People has shown
that it has absorbed all the lessons of the Akeida. Chana said at the time
of Chanuka, "Tell Avraham Avinu that I've sacrificed seven while he only
offered up one son". The martyrs of York and the Crusades, and our Kiddush
Hashem throughout history, are ample evidence of just how well this lesson
was learned.
This is the 111th installment in Dr. Tamari’s series on “Tanach and its
messages for our times”
MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] A Touch of Wisdom, A Touch of Wit
[5] Parsha Points to Ponder
[6] Micro Ulpan
[7] Portion from the Portion
[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: On Mondays and Thursdays, we
often give the third Aliya to someone who has to say Birkat HaGomel (a
blessing of thanks to Hashem for extricating someone from a dangerous
situation, including plane travel over- seas). Should he make the beracha
before or after Kaddish?
A: This answer is based on a
Q&A in our sefer, Bemareh Habazak, vol. V, 6.
The Kaddish that is recited after Kri’at HaTorah relates to it. Therefore,
there should not be too long a break between the end of Kri’at HaTorah (and
its normal concluding b'racha) and Kaddish. However, we have to look for
precedents to see whether saying and answering HaGomel is a problematic
break.
The Kitzur Shulchan Aruch
(69:5) says that if the chazan at Mincha stopped between the end of Ashrei
and Kaddish to put on a tallit, he should say a few p’sukim before Kaddish.
This is because Kaddish relates to the p’sukim of Ashrei and putting on the
tallit is too much of a break. Following this approach, one would assume
that HaGomel is also too much of a break between Kri’at HaTorah and Kaddish.
We can counter this indication
in a few ways. There are other breaks that are not deemed problematic. After
Kri’at HaTorah of Mincha on Shabbat, we do not immediately recite Kaddish,
so that Kaddish can be recited directly before Shemoneh Esrei. That Kaddish,
though, also relates to the Kri’at HaTorah. The Magen Avraham (292:2)
explains that hagba/gelila and reciting “yehalelu” are not considered a
break.
However, one cannot bring a
firm proof from there because he explains that the “break” is considered a
long ending of Kri’at HaTorah. One can claim that, in contrast, HaGomel is
unrelated to Kri’at HaTorah and constitutes a halachic break. On the other
hand, many, including the Mishna Berura (54:12) say that putting on Tallit
or tefillin is not a long enough break to require repeating p’sukim before
Kaddish. Since he stresses the break’s brevity, not its status as an
extension of the matter at hand, HaGomel should not be considered a break
either.
Furthermore, “normal
interruptions” do not count as halachic breaks between Kaddish and the
preceding passages to which it applies. For this reason, we can say Kaddish
Titkabel, which relates to Shemoneh Esrei, despite the breaks for Hallel,
Kri’at HaTorah, etc. in between (T'rumat HaDeshen 13; Mishna B'rura 123:18).
One can argue that since HaGomel is normally said at the conclusion of one’s
Aliya, it is, at least informally, part of the Kri’at HaTorah process and
not a halachic break (see Kaf Hachayim, OC 123:27 regarding a Mi- sheberach).
One can counter that Kaddish
Titkabel is different because it was originally intended to be long after
Shemoneh Esrei. In contrast, the Kaddish after Kri’at HaTorah can and
perhaps should be directly after the end of the last Aliya. However, the
concept that normal procedure does not interrupt is probably still
pertinent.
Another difference is that the
Ba’al Korei, who usually recites the Kaddish, is not the one who is reciting
HaGomel. The Mishna B'rura (ibid.) urged the chazan not to talk between
Shemoneh Esrei and Kaddish Titkabel to avoid an unwarranted break. However,
we do not find that the rest of the congregation has the same restriction.
Similarly, what the oleh does should not be so important.
One can counter that the whole
congregation responds to HaGomel, and the public interruption is more
problematic than an individual’s talking before Kaddish Titkabel. However,
the fact that the Ba’al Korei does not recite HaGomel seems significant, at
least if he does not respond.
After comparing our case to
halachic parallels and making distinctions, we conclude as follows. All
things being equal, it may be preferable for the third oleh to wait until
after Kaddish to recite HaGomel. After all, there is no halachic requirement
to connect HaGomel to an Aliya; indeed, one who says HaGomel does not need
an Aliya.
However, if he wants to recite
it before Kaddish, we do not have sufficient grounds to stop him from doing
so.
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
The reason that the "worldly" are so self- assured, and the pious, for the
most part, so far from a similar degree of self-assurance, is that the
former feel they have mastered their world, whereas the latter realize how
far they are from having mastered theirs.
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)
Usually a space separates between two sedras, but there is no space between
Parshat Vayigash and Parshat Vayechi. Chazal understand that Ezra the
Scribe, who wrote the first Torah scroll, purposely connected the two
parshiyot. The question is: what's the connection?
Rashi says that the parsha is
"closed" because 1) after Yaakov died, the eyes and hearts of the Jews were
closed due to the misery of slavery which began then; and 2) the information
that Yaakov had wanted to give his children before he died was closed to
him, i.e., Hashem kept it from him.
As to why the slavery began
now, the Kli Yakar (R. Shlomo Efraim of Luntchitz) suggests that the answer
is the connection between the two parshiot. At the end of Vayigash it says
(46:27): "And Israel dwelled in the land of Goshen and they took possessions
there and multiplied exceedingly." The Kli Yakar notes that instead of the
original plan to sojourn in Goshen temporarily, the Jews became so
comfortable there that they "settled," "took possessions" (i.e., bought
land) and even "multiplied exceedingly" (i.e., put down roots by
establishing families, which you only do when you plan to be in a place for
a while). Thus, Israel's enslavement was God's way of saying "Obviously,
life in Goshen has become so cozy that you don't care about going back to
the land I gave you. Therefore, I will begin a period of slavery and
hardship just to remind you that you should never feel too comfortable
outside the land of Israel."
Regarding Rashi's second
explanation that the parsha is closed because certain information was held
back from Yaakov, the Rabbis say that the information that Yaakov wanted to
reveal to his children was when the Moshiach would come. That information
may have been "closed" to Yaakov because it was not the most important thing
for him to be telling his children before he died. Maybe the message Yaakov
should have left with them was "Don't dwell in Egypt or take possession of
the land or multiply exceedingly there. Always feel uncomfortable outside
the land of Israel, knowing that you are not truly at home."
Shprintza Hershkovitz , Jerusalem
[4] A Touch of Wisdom, A Touch of Wit
Rabbi Yaakov, the famous Maggid of Dubno, visited Rabbi Eliyahu of Vilna
frequently. Each time he would come with a different story or parable to
illustrate various texts.
Once, before Rabbi Yaakov had
written his explanation on the Torah, Rabbi Eliyahu asked him: "Why don't
you arrange all your various speeches and comments according to the
different chapters of the Torah and publish them?"
And as usual, the Maggid answered with a parable. "Let me tell you a
story..."
"Once there was a rich man who
married off his son. He invited all his relatives and friends to the party.
The poor of the city were also invited. Now, what was the difference between
the rich and the poor people at the party? The rich sat down and ate each
course in its proper order: fish, followed by soup, then meat, and finally
dessert. The poor, however, not knowing what would be next, grabbed whatever
they could and ate as fast as they could: some dessert, a mouthful of bread,
a cup of wine, a piece of meat."
"The great Torah sages who know
the Torah well are able to interpret the Torah in its sequence. I however,
who am so poor in Torah knowledge, grab whatever I can to speak about: a
quotation from the prophets, a verse from the Torah, and so on, without any
specific order."
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 - VAI-CHI
1) Why does Yaakov say AND NOW when telling Yosef that Menashe and Ephraim,
despite being grandchildren, would be treated as two of the tribes of
Israel? (See 48:5)
2) Why does the Torah say AND HE BLESSED YOSEF (48:15) when, in actuality,
Yaakov was blessing Ephraim and Menashe, Yosef's sons?
3) Why do the brothers say THE G-D OF YOUR FATHER (50:17) instead of the G-D
OF OUR FATHER when asking Yosef to forgive them and not act with vengeance
after Yaakov passed away?
THESE ARE THE ANSWERS
Ponder the questions first, then read here
1) The Meshech Chochma answers that the term NOW comes to indicate that
Menashe and Ephraim would only be given their own portions in Israel in our
first conquest of the Land. However, in the time of the final redemption,
they would share one portion. (See Rashi and Tosfot to Bava Batra 122)
2) The Shlah HaKadosh answers with the beautiful point that there can be no
greater blessing for parents than their children receiving a blessing that
they should grow up to be good people. Thus, the blessing to Ephraim and
Menashe were blessings for Yosef.
3) The Ktav Sofer suggests that the brothers understood the concept taught
by our Sages (Bava Batra 10) that when we do not do the will of G-D we are
not called His sons. The brothers said YOUR FATHER to symbolically
acknowledge that they acted wrongly in selling Yosef. Despite the fact that
literally OUR FATHER refers to Yaakov, it would inappropriate to use the
term OUR FATHER in the midst of a description of G-D in the context of their
sin.
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] MicroUlpan
Heavy material that is placed in the hold of a ship... to enhance
stability.(such as pieces of lead, bags of sand) In English? Ballast. In
Hebrew? Z'VORIT
[7] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il
In this very poetic parsha, Yaakov blesses his children and grandchildren
before his death. In the blessing to Yehuda, Yaakov says "His eyes will be
red with wine; And his teeth white with milk" (49:12). Rashi explains that
Yehuda is blessed with a portion of land so fertile that the vineyards would
produce much wine and the sheep grazing on the land would produce an
abundance of milk. Some commentators take this verse to relate to the future
time of Moshiach.
The Talmud (Ketubot 111b), on
the other hand, understands this verse as a lesson to us for our day to day
lives in the present. Rabbi Yochanan explains the verse as follows "his
teeth white with milk" LAVAN SHINAYIM can be read in (Hebrew) "When one
shows his/her teeth (in a smile) to others, it is better than giving them
milk to drink M'CHALAV.
Giving someone milk helps their physical wellbeing, i.e. their bones grow
stronger". This is important, but Rabbi Yochanan teaches us that giving a
smile to someone is even more important. A smile acts on the persons mind
and body.
Many of us make it through a
hard day just because of a kind word or cheerful nod from someone who shows
that they care. Rambam in his explanation to Perek Chelek says that
receiving recognition is one of mans greatest needs. This can be met by an
earnest smile from someone else.
Some people might think, I
don't have money I can't give anything to anyone else. They don't realize
that the biggest thing they could do for the people around them is to be
nice and friendly. This way they show others that they care for and respect
them. Smiling is really so easy and yet sometimes so difficult. Let's hope
the verse in this weeks parsha will remind us to make an effort to smile at
our fellow human beings and make the world around us a better place.
You can serve Smiley Face Cookies or candies, or make the really cute smiley
Face Cake from the recipe below. If you want a healthier recipe ( and want
to keep your teeth healthy as Shimshon Refael Hirsh says the verse refers to
LAVAN SHINAYIM) you can cover rice cakes with peanut butter and make smiley
faces on them with vegetables. Cut up the vegetables and let the kids (and
the company) each make their own smiley face. Try hard white cheese to make
teeth.
Smiley Face Cake
2 baked 8- or 9-inch round cakes (flavor of your choice)
5-6 cups yellow frosting
Black or red shoestring licorice
2 round chocolate mint candy patties or jelly cookies
Small white squares of gum, or white chocolate chips.
Bake 2 round cakes. Cool completely.
Layer and frost the cakes.
Use the black mints for eyes, and the black licorice for a smile to make a
real yellow smiley face.
Or use the jelly filled cookies (TACHLILEI EINAYIM M'YAYIN) red licorice for
smile, and white gum pieces (LAVAN SHINAYIM) to make the smile.
Rakel Berenbaum, our Portion from the Portion columnist, will be talking at
the Nefesh conference (Heb.), Jan.18-19 [www.nefeshisrael.com] on Memory
Improvement Techniques: from Jewish sources and professional literature. She
can also give lectures and workshops on memory improvement.
[8] Torah from Nature
WOLVES
BINYAMIN ZE'EV YITROF...
• Wolves can travel long distances at a regular trot of about 5 mph (8
km/h). They are much quicker when they hunt. Wolves can also travel far from
their home pack and their regular territory in search of food—sometimes
hundreds of miles.
• There is no record of a healthy wolf ever eating a human being.
• Even though usually only the alpha male and female have pups, all of the
wolf pack’s members take care of the youngsters. They bring them food, play
with them, and also act as "baby sitters."
• Wolves love to play when they have the chance. They start with a play bow
and have been seen tossing "toys" to each other like bones, branches, or
animal skins.
They don't deserve their Big Bad Wolf reputation.
[9] Divrei Menachem
Parshat Vayechi is replete with blessings. And as we read what our revered
ancestors wished for their descendants we are filled with sentimental
expectations for our children and ourselves. For our children because they
embody all that we have endowed in them and they represent the future of
mankind. For ourselves, because the children mirror the characteristics of
their parents.
Pointedly, the ailing Ya'akov
relates to his grandchildren Ephraim and Menashe as his own, "like Reuven
and Shimon" (B'reishit 48:5). But as Ya'akov is about to give the blessing
to the boys - and the content of the bracha indeed relates to them - the
text annunciates that, "He blessed Yosef…" (ibid, 48:15).
Rambam, citing the Shelah,
explains that by Yaakov blessing the children that they be associated with
him and his ancestors Avraham and Yitzchak, he was by inference also
blessing Yosef, the boys' father. For what better blessing can there be for
Jewish parents and grandparents than that their children and grandchildren
be steeped in the values of Avraham, Yitzchak and Ya'akov?
It is encouraging to think
that, like Ya'akov, we have a guardian angel that redeems us from all evil.
Now we can but pray that the latter part of Yaakov's blessing to Ephraim and
Menashe be actualized in our times, so that our children too will,
"proliferate abundantly like fish within the Land."
Shabbat Shalom, Menachem Persoff
Towards Better Davening and Torah Reading
KEDUSHA
Speaking of Kedusha, as we were in last week's issue, there is an
interesting "special reason" for the number of words in the introductory
call to say Kedusha. Based on the Midrash, this idea works well with Nusach
Ashkenaz and slightly less so with Nusach S'fard as well as the Nusach of
Eidot Mizrach. Both: NEKADESH ET SHIMCHA BA'OLAM... and the Shabbat & Yom
Tov Musaf intro NAARITZCHA V'NAKDISHCHA... has 21 words of introduction and
preparation before saying G-d's name. This, says the Midrash, is taught to
us by Moshe Rabeinu in the beginning of Haazinu.
HAAZINU HASHAMAYIM V'A'DABEIRA....
There are 21 words before Moshe uses G-d's name.
The intro in Nusach S'fard has 22 words before G-d's name. Perhaps the word
SOD "crept in" to the text at a later time and the word-count was
inadvertently altered.
And forget about Musaf with KETER and YACHAD - the numbers don't fit at all.
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.
Ketoret - the Temple Incense
Dear Catriel, My chavrusa and I have been learning Kerisos 6a,b where Petum
Haketores is. Could you tell us some details about what the samanim (spice
ingredients CS) of the Ketores really were? Kol tuv, Shlomo from Baltimore
The Torah (Sh'mot 30; 34,35) specifically mentions four ingredients that
comprised the Ketoret; Nataf, Shecheilet, Chelbona, and Levona. Scholars
usually translate Nataf as stacte (pronounced stack-tea): Nielson identifies
Nataf as storax. Storax is the balsam of the Asiatic liquidambar tree and is
used in medicine and perfumery. (Incense in Ancient Israel by K. Neilsen,
Leidin, E.J. Brill, 1986, Supplements to Vetus Testamentum, Vol. XXXVIII,
p.65).
However, the Sages postulated
that Nataf was balm. The term used in the famous "recipe" Pitum Haketoret (Keritot
6a) is Tzori, which seems to be a synonym for Nataf. Shecheilet - onycha- is
the fragrant operculum of a species of shell found in the Red Sea. However,
various "dictionaries identify "Shecheilet" with the closing flaps of
certain mollusks and are said to give off a characteristic fragrance when
burnt. Certain non-Biblical texts, however, point towards a substance
derived from the vegetable kingdom" (Nielson, p.66). "Chelbona" denotes a
'milky' or white substance (Chalav=milk). The authorities agree that
Chelbona is the resin of various species of Ferula, which are herbs
distantly related to parsley. The English term galbanum is a loan word from
Semitic via Greek and Latin (K. Nielsen p.66). The "Hebrew Levona is based
on a root LVN 'to be white'. Botanical research in South Arabia has
established that the substance is to be identified with the gum-resin from
various species of the genus Boswellia." (K. Nielson, p.60). Chelbona was
actually evil smelling. So why was it included with the rest of the aromatic
sweet Temple spices? "R. Hana ben Bizna in the name of R. Hisda the
Righteous said, 'A fast in which none of the sinners of Israel participate
is no fast. Chelbona has an unpleasant odor and nevertheless, it is included
in the spices for the incense offered in the Temple". Rashi comments that
the evil smelling Chelbona is included "to teach us that it should not be
unimportant in our eyes to include among us - in our assemblies, our fasts,
and our prayers - the sinners of Israel. They should be numbered with us."
Chelbona (galbanum) and Levona (frankincense) are varieties of gum resins.
However, there were 7 other
ingredients contained in the incense; Mor (myrrh), Ketzia (cassia), Shibolet
Nerd (spikenard), Karkom (saffron), Kosht (costus), Kelufa (an unknown
aromatic bark) and Kinamon (cinnamon). There were other ingredients as well;
a mysterious substance called Ma'alei Ashan ("smoke raiser") which caused
the incense fumes to rise miraculously straight up "like a palm tree"
instead of scattering as smoke usually does. Ketoret also included "Cyprus
wine" and the "salt of Sodom". Nielson (p.61) writes, "There is no
information in the Bible as to the place of origin of Myrrh. Theophrastus
tells us that it belongs to the Arabian Peninsula. Modern botanical research
has identified Myrrh as the gum-resin of various species of the genus
Commiphora which grow in South Arabia as well as in Somaliland." Professor
Yehuda Feliks z"l posits that they differentiated between Ketzia and Kinamon
by their color and position on the tree. Nevertheless, the exact definition
seems to be unclear (The Plant World of the Bible [Hebrew], 1968, p.252).
Nielson (p.64) identifies Nerd with species of Indian Nardostachys. The
whole plant as such is odoriferous." Karkom (Saffron) filaments, or threads,
are actually the dried stigmas of the saffron flower. These threads must be
picked from each flower by hand, and more than 40,000 of these flowers are
needed to produce just one kilo. of Saffron filaments. Today, it is the
world's most costly spice. In Mikdash days, Saffron was imported from Persia
and India. Famed for what Pliny called its "exquisite scent", Kosht (costus)
comes from the plant Saussurea Costus, a perennial that grows two meters in
height. Native to northern India, Costus is the root of a tall herb, which
grows only in the Kashmir highlands. The identity of Kelufa, a bark, is not
at all clear.
Kinamon "seems to be derived
from the bark of Cinnamomum zeylanicum Breyne which grows in Sri Lanka.
Cassiagrows in China. According
to both Loew and Feliks, the cinnamon from Ceylon was not exported until the
Middle Ages, so Biblical (and Bayit Sheini) cinnamon was Chinese. (!)" No
wonder it was so expensive. "R. Natan Habavli says, 'Also a minute amount of
Jordan amber (was added to the Ketoret). If he added honey, he invalidated
it. And if one omitted any of its ingredients, he is deserving of death."
Nielsen concludes, "Not everyone will agree with all the botanical
identifications suggested above. The problems are manifold, and often no
conclusive answers are possible." The identity of Ma'alei Ashan was one of
the secrets of the Kohanim of BeitAvtinas, the master perfumer family that
prepared the Ketoret, and they were under oath not to reveal it. That the
smoke rose "straight as a date palm tree" was considered one of the ten
miracles that took place in the Beit HaMikdash recorded in the Mishna (Avot
5:7). According to Avot D'Rabbi Natan 31b, the "column of the smoke from the
burning incense issued forth from the golden altar and ascended in a direct
line to the Kodesh HaKodashim."
Lining the studio-workshop
walls of the master perfumers were shelves stacked with sacks and chests
containing the most exotic spices in the world - some literally worth their
weight in gold. Frankincense had to be imported from Sheba in southern
Arabia. "The caravan of camels shall cover thee... all coming from Sheba,
they shall bring gold and frankincense and proclaim the praises of the Lord
(Yeshiyahu 60:6)". In fact, frankincense and gold are often paired. The
Kohanim of Beit Avtinas prepared 368 minas of incense once a year, one for
each day of the solar year and three extra for Yom Kippur. Each ingredient
had to be pounded into a very fine powder by itself and only then mixed with
the other components. As they readied the ingredients, they chanted, "Pound
well, well pound" (Keritot 6b). The extra three minas required for the Yom
Kippur rites were returned to the mortar and pounded yet again to ensure the
highest quality. On hot days, the incense was spread to dry. During the
winter, it was heaped up in piles so that its aroma would not dissipate.
Some of the ingredients, such as the onycha, had to be specially prepared.
It first had to be first steeped in Cyprus wine to intensify its fragrance.
("If he had no Cyrus wine, he brings old white wine.") …then lye obtained
from leek was rubbed over the onycha in order to render it beautiful" (Keritot
6a).
Josephus noted that the
ingredients of the Ketoret came from the cultivated land, the wilderness and
the sea, and he thought that that symbolized that all elements in creation
joined together in G-d's service. The fragrance must have been very strong
indeed. R. Eleazar ben Diglai facetiously used to say, "My father's house
kept goats in the mountain of Machwar - east of the Dead Sea - and they used
to sneeze from the smell of the compounding of the incense!" (Yoma 39b).
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
Lock and chain in upper left is for the "super-closed" nature of the
beginning of VAYCHI.
The bed is mentioned more than once at the beginning of the sedra.
The crossed hands are Yaakov's, as he put his right hand on Efrayim's head
and his left on Menashe's.
It should not escape our attention that the Book of B'reishit is FILLED with
firstborn-second child issues (not just problems). Kayin and Hevel. Yishmael
and Yitzchak, Yaakov and Eisav, Yosef and his brothers. Reuven on the one
hand and Levi, Yehuda, and Yosef on the other. Peretz and Zerach. Efrayim
and Menashe.
The crowned lion is for Yehuda, as is the lion cub. Yehuda's bracha refers
to him as a GUR (cub), ARYEI and LAVI (lions at different stages of their
lives). Yehuda Leib is a common name-pair based on this bracha.
The wolf is Binyamin. Binyamin Ze’ev Volf is also a common combination of
names.
The faucet is for Reuven (based on what Yaakov said to him).
The Israel Postal Authority emblem is for Naftali. Naftali Tzvi Hirsh, or
two of those three names often come together.
The snake is for Dan.
The donkey is for Yissachar.
The ship is for Zevulun.
The bread is Asher.
The math-like statement stands for Efrayim and Menashe are like (approx.
equal to) Reuven and Shimon. Numerically, this is so too. E&M = 732 and R&S
= 731.
There is a Davka graphic of a father blessing his son (the words of the
bracha come from Vai-chi).
The Pyramids in the hot desert sun remind us where the sedra takes place and
where the end of B'reishit finds us. In Mitzrayim.
Chazak is for the conclusion of the book of B'reishit.
The hard-to-make-out photo between the donkey's nose and the boy being
blessed is a picture of Kever David and refers to the haftara.
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 (VAYEISHEV) TTriddles:
[1] Name of more different people in the Chumash than any other name
[2] Sad contrast of first and last of Sedra-trio
[3] number/word play mammal-bird link (A11-D3)
[4] Useful, strong, reliable, square (in Vayigash); fool's variation (in
Mishlei)
[5] What's the haftara's choice for a snack?
[6] first cousins • king and successor's father
[7] plus one element from the ParshaPix
NachKup's Jewish Trivia Question:
24 words in a row in one of our T'filot ending with the same letter - hint:
monthly
And the envelope, please...
[1] This was more a straightforward riddle than the usual devious, warped
TTriddles. There are many names in Tanach that are shared by several
different people. It is not that common in the Chumash. The following
answers are not final, because an exhaustive search has yet to be conducted
by the TTriddles research team. But here are our first guesses. We found two
names that each apply to four people. CHANOCH is the first son of KAYIN (B'reishit
4:17). So too is CHANOCH the son of YERED and father of M'TUSHELACH (5:18).
CHANOCH is a grandson of Avraham and Ketura (25:4). And, in Vayigash (which
is why this TTriddle was asked last week), we have CHANOCH, son of Reuven.
Not only are these four CHANOCHs from the Chumash - they are all from the
book of B'reishit. The other name is ZERACH. Eisav's son with Ba-s'mat is
R'U'EL. One of his sons was ZERACH (36:13). Further in Vayishlach, another
ZERACH (unless they are the same person) is mentioned as the father of YOVAV,
one of the Edomite kings who "reigned before a king reigned for Bnei Yisrael"
(36:33). One of Yehuda's twins from Tamar was ZERACH. And one of Shimon's
sons was also called ZERACH. There are other ZERACHs further in Tanach, but
the question was restricted to Chumash, and so far, CHANOCH and ZERACH -
both mentioned in Vayigash - tie for top Chumash honors with four different
people each.
[2] The sedra-trio is Vayeishev, Mikeitz, and Vayigash. They are the sedras
associated with Chanuka. They are the sedras whose main theme is Yosef and
his Brothers. The beginning is VAYEISHEV YAAKOV... Yaakov dwelt in Eretz
Yisrael. The last pasuk (of Vayigash), again VAYEISHEV YAAKOV, finds Yaakov
and family in Egypt. What a sad contrast.
[3] The letters A-E are for the five books of the Torah. The numbers are for
the sedras within each book. So A11 is Vayigash (11th sedra of B'reishit)
and D3 is for B'ha'a'lo't'cha. This was found by accident, but made a good
oddball TTriddle. ASARA CHAMORIM, 10 donkeys, part of what Yaakov sent down
to Egypt (along with 10 ATONOT). Putting ASARA CHAMORIM in a search of
Tanach revealed only one other occurrence, but not 10 donkeys as expected.
The word CHAMORIM is spelled without a VAV. The other result is ASARA
CHOMARIM, 10 measures of the quail. (Kaplan in the Living Torah calculates
that 10 CHOMARIM was over 450 kilo of meat.) So we have a number (10) /word
(CHAMORIM, CHOMARIM) play mammal (donkey) bird (quail) link.
[4] V'NAFSHO K'SHURA V'NAFSHO. well-known description by Yehuda to Yosef of
the soul-connection between Yaakov and Binyamin. That KESHER, knot, we will
say was strong and reliable, like a SQUARE KNOT. There is a similar knot to
the square knot, known as a fool's knot. It is similar but easily comes
undone. The word K'SHURA, tied, appears only one other time in Tanach -
Mishlei 21:15 - Foolishness is K'SHURA (tied) to the heart of the young...
[5] The haftara speaks of the two sticks that Yechezkeil was asked to take
and write on them the names Yehuda and Yosef/Efrayim. The sticks will fuse
into one, representing the prophecy of the reunification and complete
reconciliation of the Tribes of Israel. Rather than fusing into one, let's
freeze the two sticks together in a block of flavored ice, and call the
haftara's snack of choice, a POPSICLE.
[6] This one uses a name mentioned earlier in [1]. ZERACH was the father of
YOVAV, who successed BELA to the throne of EDOM. BELA was also a son of
Binyamin's, making him a first cousin of ZERACH, son of Yehuda.
[7] 25.6 fl. oz. was also in last year's ParshaPix for Vayigash, but it
seems that it was never explained. So it became a TTriddle. 25.6 fl. oz. one
fifth of a gallon. Fifths are the common quantity of whiskey. Fifth (CHAMISHIT,
CHOMESH - both terms are used) is also the tax imposed on Egypt by Yosef on
behalf of Par'o, for grain given to the people after all their land (except
for that of the clergy) was turned over.
And now... the NachKup Jewish Trivia Question
First best answer each week wins a CD from Noam Productions.
Before the hint - nothing. Since the hint, we received a deluge of correct
answers to the 24 words in a row in one of our prayers that all end with the
same letter. The answer is from Kiddush L'vana.
BARUCH YOTZRECHA, BARUCH OSECH, BARUCH KONECH, BARUCH BORECH.
Since this sentence is said three times, there are 24 words in a row that
end with CHAF-SOFIT.
First phoned in solution was Shimi Belen. He gets a CD from Noam. First 2
email solutions also gets a CD - since they came before the phone call but
were read after it. Mike Bazelon and Graham Lewis. Winners, please be in
touch. Thank you to the many others who submitted answers. Maybe next time.
This week's TTriddles:
[1] taxicab fleece euro • start 5/4/3
[2] cold water, dishwashing liquid, club soda will help
[3] Yitzchak's and the Rabbis' sons
[4] Did he bless the major in charge of the squadron or the one who uses
creative activity to rehabilitate disabled people?
NachKay Jewish Trivia Question: CD from Noam Productions to the FIRST
correct answer received. Duplicate prizes at the discretion of the NKJTQ
committee
Looking for a bracha that is said at most once in a lifetime
Israel Center Miscellany
See website for the "standard" entries of this file.
Israel Center Toy Drive: We are collecting new and used (good condition)
toys. Help make a child happy. Toys can be left at the front desk Thank you
THE TRAVEL DESK...
Travel Desk: 566-7787 ext. 261
The Fine Print... (note new hours for Travel Desk)
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 - 10:00am-3:00pm. 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).
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 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 e-mail tiyul@israelcenter.co.il. Please be sure
to include e-mail or fax number for reply, in addition to phone number.
Israel Center tiyulim are
partially subsidized by the Jewish Agency for Israel
IMPORTANT NOTICE -- PLEASE READ CAREFULLY
The Israel Center Travel Desk is in the process of re-organizing.
Until further notice, we will not be able to help you with hotel
reservations or car rentals
We will continue to handle reservations and details for Israel Center
Tiyulim, as found on the next pages
Watch further issues of Torah Tidbits for updates and announcements
concerning the Israel Center Travel Desk
LAST CALL: Relax and enjoy the luxury of the Herod's Forum in Eilat, the
newest wing of the Sheraton Herod's Complex - Treat yourself to an opulent
5-day vacation, Sunday-Thursday, January/Tevet 15-19, 1840 p.p. dbl. occ. or
3 days, 2 nights • Tue-Thu, Jan 17-19 for only 920 p.p. dbl. occ., payments
& single supplement available, Mehadrin, Eida Chareidit & Rabbi Rubin
Hashgacha, Half Board plus Coffee & Cake daily, Arrangements for special
diets available, Orthodox atmosphere throughout, Included at no additional
cost:visit to underwater observatory, oceanarium, glass bottom boatride,
jeep ride, fabulous evening entertainment, separate swimming throughout each
day, daily use of spa... and more, Transportation additional • Call for
options
New state-of-the-art Historical Pavilion at Yad VaShem, Rena Quint will be
our guide, Wednesday, January 25th (1:00pm), Advanced reservations required,
30NIS p.p. (including headphones), Call the travel desk to reserve and pay
(02) 566-7787 ext. 261
BOOKED: Kibbutz Ein Gedi -the only Botanical Gardens in the world in which
people live; 4 days - 3 nights: Mon-Thu, Jan. 30 - Feb. 2
Tour of the world-famous Belz Synagogue - THU Feb. 9th, 1:30pm, 18NIS
members (26NIS non-mem.), Advance registration & payment required,
Participants will be informed of the meeting place upon registration
The Palmach Museum, Tel Aviv - Monday, February 13th with Nachman Kupietzky,
Check-in 2:15pm • Leave Center 2:30am PROMPTLY • Return 7:00pm (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 or 244) to reserve
FOR WOMEN: Hamei Yoav Spa Sunday, January 29th, Come, enjoy and pamper
yourselves - Try each of the geyser and sulfur mineral pools, the Jacuzzi,
invigorating showers, and the Sauna (for women only), New: Aerobics with
Galina, 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 x 261 or 244
and... NEW - Hamei Yoav Spa for MEN: Sunday, February 5th, Check-in 3:30pm •
Leave Center 3:45pm • Return approx. 10:00pm - Come, enjoy and pamper
yourselves, Try each of the geyser and sulfur mineral pools, the Jacuzzi,
invigorating showers, and the Sauna, 100NIS for members (non-members add
10NIS) MINIMUM 20 PARTICIPANTS, Sign up immediately with the Travel Desk,
566-7787 x261
The Back Page of TT699
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, 13-20 Tevet (January 13-20)
Friday
9:00am (men & women) Overview of Pirkei Avot with Rabbi Chaim Eisen
Shabbat Day
Shabbat Parshat Vai-chi, January 14th, 3:15pm • Mincha at 4:15pm, Kalman
Walker on Parshat HaShavua
Motzaei Shabbat
Motza'ei Shabbat Parshat Vai-chi, January 14th, 8:30pm: Why Yosef did not
contact his father while in Egypt - a literary perspective by Dr. Aaron
Lichtenstein
SUN-Thu in the Ganchrow Beis Medrash (first floor)
10:00am Masechet Kiddushin with Rabbi Pesach (Paul) Greenman
1:20pm Mincha (this time stays the same throughout the year)
3:00pm Daf Yomi by Rabbi Shmuel Halpern
4:30pm Shiur in Masechet Sanhedrin by Rabbi Hillel Ruvel
5:30pm Maariv will IY"H continue until THU, the 26th of Tevet and Jan.
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
resumes Jan. 29: Parshat HaShavua with Shprintzee Herskovits
Pri Chadash Women's Writing Workshop with Ruth Fogelman (628-7359) and Judy
Caspi (054-569-0401), 5:20-7:20pm
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
Sunday, January 15th, 7:00pm • IN HEBREW: Stories of Jewish life before and
after the Holocaust, Guest speaker: Prof. Yaffa Eliach, noted author,
lecturer, President of "The Shtetl", followed by the film HAYA HAYTA AYARA,
25NIS • separate seating • 652-7031
Monday
N'SHEI LIBRARY - 10:00-12:30
NEW: Israeli Folk Dance Class for Women at the Israel Center, with Naomi
Moss - the next session will be on MONDAY, Jan. 16: 8:30 Beginners, 9:30
Advanced • 20NIS, no charge for Gush Katif evacuees, For more info: Naomi
566-5626, 054-542-6562
9:15am (women) Excursions into the World of the IMAHOT with Mrs. Pearl Borow
On sale: Jewish Books for Adults and Children by Simcha Publishing • Mondays
10:00-12:00
YESHA PRODUCTS FAIR: 10:00am-3:00pm in the cafe area • wine, organic jams &
spices, olive oil, cosmetics, glassware, gifts, paper goods • and call Avi
052-233-0081 to order organic eggs and whole-wheat flour in advance
10:30am: (men & women) From B'reishit to Sh'mot with Rabbi Meyer Fendel;
Rabbi Leff will resume IY"H on Jan.30
MON 11:35am: Jewish History Series by Dr. Henry Goldblum: The End of the
Second Century B.C.E. - A time of change
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, Jan 16th, 12:30pm, in the Library (free) -
"Israel 5000 Years Plus 40"- Two movies in one: "5000 Years" covers most
major events and places in the Torah and modern history up to 1948, bringing
them alive with magnificent, film footage. "Plus 40" is a poignant yet
joyful look at the birth and growth of the State of Israel - the homecoming
of our people, the transformation of a barren land into a flourishing
nation.
Note new time: 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!, SHIR HASHIRIM
with Pearl Borow; Fine Tuning Shabbat - Phil Chernofsky
Mondays at 7:30pm (and Wednesdays 9:00am): Parshat HaShavua by Dr. Avivah
Gottlieb Zornberg
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
MASK - Mothers & Fathers Aligned Saving Kids: J'lem Chapter at the Israel
Center • www.maskjerusalem.cjb.net • 050-754-2717, NEXT MEETING: Monday,
January 23rd, 7:30-9:30pm with Dr. Judy Belsky
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 (Rabbi Adler will resume next week) Why is January longer
than Tevet? by Phil Chernofsky
9:00am - YAD YAAKOV - Between Prophets and Kings: When Politics and Religion
Collide with Rabbi Dr. Yosef Leibowitz
Tuesday mornings, 10:15am: Parshat HaShavua with Rabbi Sholom Gold
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
Circles within Circles Tuesdays, 12:00-2:00pm The Growth of the Self within
Avodat HaShem A workshop series combining study, discussion, and writing...
with Mrs. Esther Sutton
Torah Video and Lunch - Tuesday, Jan 17th, 12:30pm, in the Library (free):
"The Essence of Spirituality" by Rabbi Zev Leff
A Renaissance in Talmud Study - Bet Midrash Ra’ava and the OU Israel Center
present A new lecture series in Mesechet Kiddushin, Our approach to Gemara
aims to uncover the coherence of the Gemara’s discussions, and the deeper
meaning of the issues it raises. Topic: A Deeper Appreciation of Jewish
Marriage and the Jewish Family, Tuesday evenings, 7:00-9:00pm, 1 hour of
chavruta preparation and 1 hour of shiur. For more information contact Rabbi
Mendy Blank – (02) 561-7597 • 052-894-4876
Tuesday, January 17, 7:00pm: "Judgment at Nuremberg" - The classic depiction
of the Nazi war crime trials with Spencer Tracy, Burt Lancaster, Richard
Widmark, Marlene Dietrich, Maximilian Schell, Judy Garland, Montgomery Clift,
William Shatner, and others. A provocative, revealing, disturbing
portrayal... (more than 3 hrs.)
8:00pm: Meet our M'forshim, Using Parshat HaShavua as the base to introduce
shiur participants to different Torah commentaries, spanning the time from
the second Beit HaMikdash through the period of the Geonim, Medieval times,
Rishonim, early Acharonim, up to the end of the 19th century. Given by Rabbi
Yonatan Kolatch
Touro College in Israel and the Israel Center present renowned lecturer:
Rabbi Dr. Asher Wade - "G-d Didn’t Die in Auschwitz", Tuesday, January 17,
at 8:00pm
Wednesday
Wednesdays 9:00am (and Mondays at 7:30pm): Parshat HaShavua by Dr. Avivah
Gottlieb-Zornberg
Wednesdays, 9:20am: Community and Conflict by Rabbi Macy Gordon
Wednesday, 10:45am Rabbi Yosef Wolicki on Parshat HaShavua
WED 10:30am (women only) • Chani Abramson on Songs from the Siddur - Meaning
& Melodies
Wednesdays, 11:30am • (men & women) - Stories of Inspiration & Chesed, Share
these stories and make a difference with Jackie Lowenstein
Fit Forever: Look & Feel your Best! Exercise for women of all ages,
Wednesdays 11:35-12:30pm, Gentle exercises to improve flexibility,
circulation, posture, etc. Breathing and relaxation skills to use every day.
Torah Video and Lunch - Wed. January 18th, "On a Lack of Kavana when
Davening" by Rabbi Aharon Adler
Women's Beit Midrash with Pearl Borow: Wednesdays, 3:00-5:00pm; First hour:
Connecting to T'hilim, Second hour: Textual Study of Chumash & Rashi
Wed. 7:30pm (men & women) Jewish Philosophy: Rambam's Guide for the
Perplexed, New Topic: Mussar in the Guide, Rambam's extraordinary conclusion
to his epic work with Rabbi Chaim Eisen
Back by popular demand! Friends and relatives of singles! Members of
shidduch committees Matchmakers! People who want to make a difference in
another Jew’s life! The Art of Being a Dating Mentor with tips on How To Be
A Better Shadchan, Wed. Jan. 18 - 6:45-10:00pm, Admission 75NIS, includes
materials and ongoing “technical support” featuring Rosie Einhorn, L.C.S.W.
and Sherry Zimmerman, Esq., authors of Talking Tachlis and In The Beginning,
dating advice columnists and founders of Sasson V’Simcha, a non-profit
organization dedicated to helping Jewish singles marry, RSVP if possible to
info@jewishdatingandmarriage.com
Thursday
Note new day & time: Thursdays, 11:00-12:50: 11:00-11:50am: The Limits of
Torah Secrets; 12:00-12:50pm The Immortality of the Soul with Dr. Hayim
Abramson
Shiur/Divrei Torah while you fold by Menachem, Sara, Phil
Root & Branch Association in cooperation with the Israel Center
Thursday, January 19th • 19:00: "The Swiss: Forgotten Rescuers of the Jews"
by Dr. David Kranzler Author; Guest of Honor: Ms. Louise de Dardel, Niece of
Raoul Wallenberg O.B.M.; Remarks: "Thanksgiving, Introspection and
Recognition in the Holocaust Context" by Mr. Larry Pfeffer
Info: rb@rb.org.il/www.rb.org.il, NIS 25 per person, members NIS 20,
students NIS 10
8:00pm: Legends from the Gemara with Reb Yosef Schreiber
Fri. 9:00am • Overview of Pirkei Avot • Rabbi Chaim Eisen
Upcoming at the Israel Center
Shabbat afternoon, January 21, 3:30pm: Rabbi Yaakov Moshe Poupko • Eretz
Yisrael: Love it or Levite!
January 21st, 8:30pm: The Roll of a Lifetime - Roger Mehl, professional
actor,singer, dancer takes us on an energetic, powerful song & dance trip
through a Jewish actor's climb towards stardom... whirlwind of challenges
that prepare him to audition for the Big Director on High... tap, fancy
rollerskating, big musical numbers from Cats, Singing in the Rain, and
Starlight Express. A story that shows the limitless potential of the human
soul, For information and to book tickets, call MEHL PRODUCTIONS (02)
567-0619
In honor of the publication (Gefen Publishing Co.) of UNDERSTANDING THE
BIBLE TEXT: ONKELOS ON THE PENTATEUCH, Shemot by Israel Drazin and Stanley
M. Wagner, the Israel Center is proud to present RABBI DR. STANLEY M. WAGNER
who will speak on "Translation, Midrash and Commentary Through the Eyes of
Onkelos" - Sunday, January 22nd at 8:00pm
Tuesday, January 24th - 8:00pm: Fall-Prevention Workshop for Seniors - Learn
the five skills for better balance • Learn about balance as we age, posture
and walking • What can be done to prevent falling? Who is at risk for
falling? For more information contact: Andy Haas, Certified Fitness Trainer
(02) 566-6039, 052-673-3704 • www.andyhealth.com
Gain Emotional Freedom to help yourself and others! LEARN Emotional Freedom
Techniques the fastest growing, medically proven, practical techniques that
TEACH YOU TO RELIEVE PHYSICAL AND EMOTIONAL PAINS AND BLOCKAGES QUICKLY AND
EFFECTIVELY! www.emofree.com, Rabbi Legomsky is the most experienced EFT
Trainer in Israel and Our graduates' results are the greatest proof that our
system of teaching, and EFT helps enable you to succeed quickly, even with
problems where nothing else helped! Wednesday January 25th: Men: 7:20-8:50pm
• Women and Couples: 9:00-10:30pm, DISCOVER a PRACTICAL new MODEL and LEARN
HOW TO become unstuck and REALIZE YOUR FULL INNER POTENTIAL, and even BUILD
A NEW CAREER helping others!
Motza"Sh, Jan. 28 • David Bedein on PA progress towards Statehood
Hold this date, Mark your calendars, Watch for developing details - Third
Annual Israel Center Gala Dinner, Leil Yom Yerushalayim, Thursday, May 25th
'06 at the Jerusalem Renaissance
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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