Shabbat Parshat Bo This Shabbat is the 127th day (of 355) and the 19th Shabbat (of 51) of 5767 HACHODESH HAZEH LACHEM ROSH CHODASHIM... (Sh’mot 12:2) HALACHIC TIMES Note: When Israel switches to Summer time (DST), we include in the Candle lighting chart the earliest time one may light candles, in addition to the "official" time to light. This is useful to those who "take Shabbat early" Candle lighting and Havdala - Standard (winter) time, 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 Petach Tikva officially accepts upon itself to light Shabbat candles according to the Jerusalem custom. (This is due to the fact that the Ashkenazi community of PT was founded by people from Jerusalem who brought their customs with them.) Up until this week, we understood that to mean that in PT one lights candles 40 minutes before sunset, just like we do in Jerusalem. We contacted the Religious Council in PT and found out that the official candle lighting time for PT is the same as Jerusalem's (not 40 min. before sunset, but the same time as J'lem). Petach Tikvians (or whatever they are called) must realize that their sunset is earlier than Jerusalem's and therefore they do NOT have 40 minutes after the posted time until sunset - more like 30-35. So too for Maale Adumim. They light candles at the same time as J'lem too. Sunset is also earlier in Maalei Adumim. One of the rabbis from Ascent of Safed (that's Tzfat) told us that there are differing opinions concerning when Candle Lighting is there. All say 30 min. before sunset, but some say the sunset that does not take into account the elevation of Tzfat, and some say to use the sunset time that does take elevation into account. We print the earlier time, in case. WORD OF THE MONTH Kiddush L'vana this month began this past Monday for 3-day people, recommended for winter months especially, unless you are fully committed to the 7-day opinion, whose first op is Thu. night after 10:13pm. If you haven't said KL before this Shabbat (Bo), then Motza'ei Shabbat is your next best opportunity. This week's sedra, of course, is THE sedra for the Word of the Month feature of Torah Tidbits, because we read of the command to make the Jewish Calendar. We can honor this mitzva by knowing and using the Jewish date when we sign checks, write letters (does anyone do that anymore?). Do you know this one? 30 days hath Tishrei, Shvat, Nissan, Sivan, and Av, usually Kislev, sometimes Cheshvan, and the first of two Adars. There are authorities who objected to using numbers for the secular calendar's months. Calling January month #1 seems to disregard the Torah's statement in this week's sedra that "THIS month (Nissan) is the first of the year's months". If it is actually forbidden to number the secular calendar's months, then of course, we shouldn't do it. But even if it isn't ASUR, there is something to the objection raised to the practice. The Jewish Calendar is too precious to us to be "insulted". Shabbat is Kodesh (holy) because G-d made it so - He commanded us to observe and keep Shabbat, to acknowledge its sanctity as it enters and exits, but He made it sacred. Sounds reason- able that G-d can sanctify whatever and "when- ever" He chooses. But He gave us the ability - and commands us to use that ability - to sanctify TIME. It's called Rosh Chodesh and Yom Tov. We, the Jewish People sanctify the special days of the Jewish Calendar. If we don't, G-d forbid, then they aren't holy. But we did - and will do it again, hopefully soon. Things that define a Nation The very first mitzva that G-d commanded to the soon-to-be Nation of Israel was not meant to be fulfilled by individual Jews. The mitzva to set up the Jewish Calendar is communal. It was spoken to Moshe and Aharon as representatives of the People - just as the Sanhedrin was to function later on - and it is the first of several mitzvot which become that adhesive that holds us together as a nation. It is the first, but, by no means, the only. Communal mitzvot define what is Am Yisrael. But this is only part of the mitzva-lessons of Parshat Bo. Korban Pesach - which accounts for nine of the 20 mitzvot in Parshat Bo (and several others elsewhere in the Torah) - not counting the chametz, matza, and hagada mitzvot - is different from Kiddush HaChodesh, in that it is a command to individual Jews, but still has the "we're in this together" aspect that defines nationhood. Although one person can bring a Korban Pesach on his own, the "real" (perhaps, intended) way to do it is with a CHAVURA, a family and/or neighbors group. This was so for the first command for Pesach Mitzrayim, and it is true of Pesach L'Dorot. Korban Pesach cannot be eaten by anyone other than pre-arranged members of the group. About to make the transition from multitude to Nation, Bnei Yisrael are given their first number of mitzvot, all of which convey the message of the value of unity and cooperation one with the other. Korban Pesach - is it a personal offering or a communal offering? There are sources that teach us it is both. Although it is personal, it was not permitted to be brought on a BAMAT YACHID, a personal altar (during certain periods in Israel of old, they were permitted), but could only be brought at the Miskan or Mikdash. When a majority of the people are TAMEI, the KP can be brought in TUM'A. This is not so with a "totally" personal korban. Maybe we can summarize by saying that a well-known mathematical fact does not apply to our nation - for us, the whole is greater than the sum of its parts. This is a lesson of nationhood... and maybe its definition. Bo STATS 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 - 11 p'sukim - 10:1-11 This time, however, it is with the additional statement that G-d has hardened Par'o's heart so that His wonders will be evident to all, and that all will know Him. Moshe and Aharon warn Par'o of the potential devastation (the description of which is noticeably longer than for other plagues). Par'o's servants (advisors?) pressure Par'o into agreeing to release the People. Par'o offers Moshe the adults. Moshe's reply (which becomes a Jewish hallmark for the ages - pun intended) is that our religious experiences must include ALL Jews, young and old. (Judaism places a premium on Chinuch.) The continuity of Judaism depends upon the relationship of one generation to the next. Par'o rejects this and expels Moshe and Aaron from his presence. Locust were sent by G-d to punish Egypt by devouring the produce of the land. This was "measure for measure" punishment for the excessive field and planting work that Par'o imposed on the People of Israel in order to demoralize them and to prevent them from having a normal family life. Commentaries point out that Par'o and the Egyptians continually "overdid" their oppression and enslavement of the Jews. Even if we were to suggest that punishment is unfair to those who were acting according to G-d's wishes, so to speak, and carrying out His Plan, it is for the excesses that they are being held strictly accountable. "Yes, I told you to rough them up, but I never said anything about beating them so mercilessly." (This does not mean to suggest that people who "play a part in G-d's plans" are not held account- able for their "regular" actions. They are. But there is special emphasis on the excesses. Having the people slave at making bricks is one thing. Withholding straw for the purpose is excessively cruel. Etc.) On the other hand, the excessive cruelty of the Egyptians is partially responsible, so to speak, for G-d's switching to His Midat HaRachamim in judging the people, from the Midat HaDin which might have kept us in Egypt longer. The original prophecy to Avraham Avinu called for 400 years. Actual time spent in Egypt (not even in slavery) was "only" 210 years. The inclusion of the years from Yitzchak's birth is (can be seen as) a result of the excessive harshness of the Egyptian experience. Levi - Second Aliya - 12 p'sukim - 10:12-23 [P> 10:21 (9)] Plague #9 - Darkness (just like #3 - Lice and #6 - Boils) is brought without warning. The thrice repeated pattern is (1) find Par'o at the Nile and deliver the warning, (2) go to his palace and bring the warning "closer to home", and (3) twice-warned is sufficient; he won't let the People go, bring the next plague without additional warning. Addition- ally, there is an escalation in severity from the first to the second to the third plague in each set of 3 plagues. Darkness, an unusual, unnatural, tangible darkness (not merely the absence of light), descends upon the Egyptians for a paralyzing 3 days (Rashi indicates that it was of a duration of six days). In the Jewish neighborhoods, there is light. SDT: "Man did not see his fellow, nor did a person rise from his place..." The Chidushei HaRim writes that this is a description of the worse kind of darkness in human life, when a person does not see the suffering of his fellow. Not only does he not extend his hand to help the other, but the ultimate result is the inability of the individual to even help himself. The People of Israel had light throughout their dwellings. May we always be able to see the plight of our fellow Jews and respond with acts of Chesed worthy of our Heritage. Shlishi - Third Aliya - 9 p'sukim - 10:24-11:3 SDT: Moshe's words to Par'o are: "We will also take our animals with us, for from them we will take to serve G-d." The plain understanding of the pasuk is that Moshe was referring to korbanot, sacrifices. The Malbim has another beautiful interpretation of Moshe's statement to Par'o. "From the animals we will take lessons in how to serve G-d - from the cat we will learn modesty, from the doves fidelity, from the ants industry and honesty, etc." Had we not received the Torah, which teaches us proper conduct, we would learn these lessons from our animals. (And even with the Torah to teach us, we can see practical examples of its lessons in nature.) Par'o once again refuses, and this time he threatens death (he had Moshe's in mind - G-d "took it" in a different way) if he sees Moshe again. He thus inadvertently prophesies his own death. This is part of the "topsy turvy" aspects of the Exodus. G-d tells Moshe to tell the people to "borrow" things from their neighbors. He says that the people will miraculously feel kindly towards the Jews (even though the Jews are responsible, in the eyes of the Egyptians, for the hard times they have been suffering). G-d even implanted in the eyes of the Egyptians an admiration and respect for Moshe. Rashi points out the unusual way that G-d instructs Moshe to talk to the people. He says, "please". DABER-NA. Rashi explains that G-d did not want Avraham Avinu to "complain" that the oppression prophesied should come true, but not the promise of leaving Egypt with great wealth. Hence, Moshe, please speak to the people and have them take from the Egyptians... Targum Onkeles, on the other hand, translates NA as NOW. R'vi'i - Fourth Aliya - 27 p'sukim - 11:4-12:20 [S> 11:9 (2)] G-d says that Par'o will once again refuse even this threat, so that the full course of wonders and miracles will benefit the People of Israel. SDT: One commentator says that Moshe was distraught by the extent to which Par'o went in his refusal to let the People go. Such dedication to wickedness in the face of such devastating punishment was truly disheartening to Moshe. How can the power of evil be so strong? How can someone fight against it and hope to win? G-d's answer was that it was He Who hardened and strengthened Par'o's heart. Left on his own, Par'o would have given in long before. Theoretically, G-d could do this to punish us, but in this case it was for our benefit. SDT: The S'fat Emet marvels at the fact that only G-d would give the power to a wicked person to oppose Him. Why would G-d give Par'o the ability to defy Him? In order to bring about the marvels and wonders of the Exodus, so that the People of Israel shall know beyond doubt that G-d has taken them out of Egypt. SDT: The Torah describes the tranquility of the Jewish area with the statement "a dog didn't even bark". Dogs usually sense death and instinctively react. To highlight the contrast between the Egyptians and the Israelites, the dogs were miraculously silent. In "tribute" to the dogs for their role in bringing greater honor and appreciation to G-d on the night of the Exodus, the Torah rewards them by telling us (elsewhere) to throw our "treif" meat to the dogs. (This applies only when a forbidden food is NOT also forbidden to derive other benefit therefrom - in which case it must be discarded without any benefit whatsoever. Feeding one's own animals, or even animals in the wild is considered HANA'A, benefit.) Thus we have an unusual lesson in HAKARAT HATOV, acknowledging the good that another does for you. [S> 12:1 (20)] G-d commands the setting up of the Jewish calendar [4,A153 12:2]. He then commands the taking of a lamb or goat for each household (or so). The animal was to be taken on the 10th of Nissan (this rule was for "Pesach Mitzrayim" only, and not for future Pesachs; therefore it is not counted among the mitzvot of the Torah) and held for the 14th of the month, when it was to be slaughtered in the afternoon [5,A55 12:6]. Its blood was to be smeared on the doorposts and lintel (only that first Pesach). The sacrifice is to be eaten on the night of the 15th of Nissan [6,A56 12:8], having been roasted, eaten with matza and maror (this being part of the mitzva "for the generations", but not counted separately among Taryag); that is, neither cooked nor partially done [7,L125 12:9], but roasted whole. No part was to be left over until morning [8,L117 12:10]; any leftovers were to be burned (43,A91 12:10 - not counted from Parshat Bo). It was to be eaten with "belt tied", in haste, ready to leave (these details are for Egyptian Pesach only). MitzvaWatch: Korban Pesach is a kind of rare example of a piece of text in the Torah that mixes episode with mitzva. Much more often, we find either/or. It is a bit confusing to distinguish between the details of the mitzva of K.P. for all generations and those elements of the story of the Exodus which were meant only for that first Pesach. In fact, it is not just confusing; it is impossible to accurately differentiate between the two categories of details... WITHOUT the Oral Law. The Talmud informs us as to what constitutes the mitzva of K.P. The Written Word is not complete. Our Torah consists of two inseparable parts - the Written Word and the Oral Law (embodied in the Talmud and other sources). This is a fact that is reinforced over and over again throughout the Torah. If one attempts to understand the Written Word without the Oral Law and Tradition, there will be confusion at best and distortion and perversion of G-d's Word, at worst. Then G-d will "pass through" Egypt on that night, kill the firstborns, and "pass-over" [hey, not a bad name in English for the holiday celebrating the Exodus] the Jewish home with the blood-marks. This shall become a holiday for all generations. Matzot are to be eaten for 7 days and on Erev Pesach, Chametz is to be eliminated from our homes [9,A156 12:15]. (Eating Chametz on Pesach is a rejection of membership in Klal Yisrael, hence the punishment of "excision".) The basis of Yom Tov is set down in 12:16, — specifically that Melacha is prohibited, as on Shabbat, except for "that which is needed for food". The Oral Law and Rabbinic legislation combine to define that which may be done on Yom Tov. It is far more complicated than would seem from the pasuk. Logic cannot always explain the way things work out. For example, picking a fruit from a tree (to eat the fruit on Yom Tov) is not permitted, yet it seems logical that it would be considered permissible because of OCHEL NEFESH (food). And carrying a Siddur to shul (where there is no Eruv) is permitted, even though such a Melacha is not being performed for food. Obviously, we need the Oral Torah to help us out (to say the least). The source of "sh'mura" matza is in 12:17. The mitzva of eating matza on seder night [10,A158 12:18] is followed by the prohibition of owning of chametz during all of Pesach [11, L200 12:19]. Foods containing chametz are forbidden [12,L198 12:20]. MitzvaWatch: Because the prohibition of chametz and the mitzva of matza are linked to each other in the same pasuk, we do not view Matza as a purely positive time-related mitzva. Women are not exempt. In fact, women are obligated to perform other Seder mitzvot as a package deal with matza. Specifically, women are obligated on the mitzva of Hagada - they should not be silent observers at the Seder, but should participate in transmission of the story and details to their children and guests. Women are also obligated to drink four cups of wine, which is a Rabbinic command. Chamishi - Fifth Aliya - 8 p'sukim - 12:21-28 Moshe tells the people that which G-d had previously commanded him to tell them. Here it says: Take a bundle of hyssop (EIZOV), dip it in the blood of the Korban Pesach, and daub it on the lintel and the two doorposts. Notice this. Not only is going into Eretz Yisrael part of the Promises of Redemption, but in the statement of the laws of Korban Pesach there is reference to "when you will come to the Land..." SDT: The Torah tells us that when G-d will pass through Egypt smiting their firstborns, and He will see blood on the doorposts and lintels of the Jewish homes, He will not let the "Destructive Force" (MAL'ACH HAMAVET, Angel of Death) to come to your homes... What was the MASHCHIT doing in Egypt on that night, when the Hagada states that it was G-d Himself. Some explain that the MASHCHIT was in charge, so to speak, of "regularly scheduled deaths". G-d did not allow him to enter a Jewish home that night so the contrast with Egypt would be total. Shishi - Sixth Aliya - 23 p'sukim - 12:29-51 [P> 12:37 (6)] And so the People of Israel leave Egypt. The People leave in such haste that they take quick-baked breads with them without taking the time to let the dough rise. Approx. 600,000 men, plus women and children leave Egypt, together with many Egyptians who are smart enough to flee with them. Thus ends a 430 year period of exile (according to some opinions, this is the time from the Covenant between the Parts and the Exodus - this is another way of explaining when the "enslavement began"). That night shall be a special night for all of Israel throughout the generations. [P> 12:43 (8)] The Torah now shifts from relating the story of the Exodus back to the rules for the Korban Pesach. Jews who have "left Judaism" and embraced another religion [13,L128 12:43], non-Jews, even those who are committed to the Seven Noahide Laws [14,L126 12:45] may not eat Korban Pesach. The Korban must be eaten in one place; removing it from its place is forbidden [15,L123 12:46], as is breaking a bone in it [16,L121 12:46]. Only Jews participate. An uncircumcised Jew may not eat of the KP [17,L127 12:48]. A true convert to Judaism is equal to a born- Jew. The People did as commanded. Sh'vi'i - Seventh Aliya - 16 p'sukim - 13:1-16 MitzvaWatch: In Parshat BO, we have the general command concerning the sanctity of the firstborns and the specifics about one type - the firstborn donkey. Elsewhere are the details about firstborn humans and those of the 3 types of domesticated animals - cow, goat, sheep. Chametz may not be eaten [19,L197 13:3] nor even owned [20,L201 13:7] on Pesach. It is a mitzva to relate the story of what happened [21,A157 13:8] at the Seder. T'filin also serve as a reminder of the Exodus. Pesach must be in the spring, the time of renewal of nature. This requires Sanhedrin to add an extra month from time to time to "push" Pesach into the spring. When there is no Sanhedrin, we have a fixed pattern for 13-month years; when we have a Sanhedrin, it has discretionary leeway within specific guidelines. [P> 13:11 (6)] A first-born-male donkey must be redeemed [22,A81 13:13] (by giving a sheep or its value to a kohen) or destroyed [23,A82 13:13] (a less desirable alternative). The Torah reiterates the significance of the younger generation asking and receiving answers and explanations about the origin of the Nation. The T'filin connection is also repeated. The two final portions of BO (all of Sh'vi'i) join the two first portions of the Sh'ma as the four passages of the Torah contained in each of the two T'filin (written together on a single strip of parchment in the "shel yad" and on four separate parchments inserted into four distinct chambers in the "shel rosh"). Sh'mot 13:6,7 says: Seven days you shall eat matzot... Matzot shall be eaten seven days... 3 questions: Why the repetition of eating matza during the 7 days of Pesach? Why is the first one, You shall eat, and the second one, shall be eaten? Why is the first MATZOT spelled MEM-TZADI-TAV without a VAV, and the second one has a VAV? The Vilna Gaon suggests the following: Haftara - 16 p'sukim - Yirmiyahu 46:13-28 The Babylonian army is compared with the countless nature of swarms of locust. Thus Egypt falls to locust again - and there is another connection to the sedra. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean There is a general principle that no member of a jointly owned courtyard A has the right to add openings or to change the configurations of the openings into the courtyard. He must continue to maintain the openings of the house as he purchased it or inherited it or built it. If Shimon originally obtained permission from Reuven to build a house with several doors and he built a house with only one door, he may not thereafter open new doors in the house. Assume that Reuven and Shimon share a common courtyard, courtyard A, and their houses face the courtyard and have openings into the courtyard. Shimon may not make any changes in his own structure. For if Shimon will make a change in the structure it may result in Shimon now being able to overview Reuven when he uses the courtyard or may result in Shimon being able to overview into Reuven’s house (or it may result in a greater number of persons who make use of courtyard A). Reuven may sue Shimon to prevent him from making such changes. If Shimon’s old house was razed or collapsed, Shimon may replace it with a new house even after a long time provided that the number of openings and configuration of the openings is not changed in such a manner as to adversely affect Reuven from what it was in the old house. Since this right is reserved to Shimon, Reuven should act accordingly. Reuven should realize that Shimon has the potential of rebuilding his house and then might be able to overview Reuven if Reuven makes any changes in his use of his property, relying on the fact that Shimon’s structure collapsed. Shimon has openings in a wall that is on the boundary line between Shimon and Reuven. Reuven wishes to build on his land and block Shimon’s window. Knowing that if Shimon protests in Beit Din, Reuven will be enjoined from blocking the window, Reuven offers to move Shimon’s window to another part of the wall, all at Reuven’s expense. Shimon objects that in moving the window Reuven may possibly weaken the wall. Reuven offers to pay for the replacing of the wall and to pay for relocating Shimon during the time that the wall is being rebuilt. Shimon has the legal right to refuse Reuven’s offer. However, Shulchan Aruch states that there is no bother involved to Shimon, and no need to move out of the house, and the wall will not be weakened, Beit Din, under its general equity powers, can compel Shimon to permit Reuven to move Shimon’s window. Reuven has a wall belonging solely to him on his side of the boundary line, which wall protects Shimon from Reuven’s overviewing. If the necessity arises, Reuven may take down the wall provided he offers to join with Shimon in building another wall, which expense shall be borne equally by both of them. The reason for replacing the wall is to prevent each person from overviewing the other. Shimon may not enlarge the size of his doors or windows that face Reuven’s courtyard or their common courtyard A. The reason is that Reuven can plead that he has gotten used to coping with the current openings and does his activities in his courtyard or in courtyard A in such a manner that Shimon cannot see them. This he will no longer be able to do if Shimon enlarges his openings and he will be damaged by Shimon’s overviewing. However, he may diminish the size of any opening but only in the same place where there was the larger opening. If Shimon had an open side to his structure facing Reuven, he may now build a wall there with a small window. This diminishes the opportunity for Shimon to overview Reuven. Shimon may not substitute two small openings that overview Reuven’s property for one large opening that overviews it even if together they are the same size as the large opening and are located in the same place where the large opening was located. Reuven can plead that Shimon was less likely to keep open one large opening than one small opening. Thus Shimon may constantly keep open one of the two new openings and thus there will be more times when there will be openings overviewing Reuven. Shimon may substitute one large opening for two small openings, if it is not larger than the two smaller openings combined and is located in the same space where the two smaller openings were located. Shimon may not change the location of the window from one part of the wall to another part of the wall, whether to make them higher or lower, even if Shimon pleads that the will make a smaller window in another part of the wall to substitute for the larger window. Door openings Shimon may build a door in his residential dwelling facing the public street at any time that he wishes, even if it directly faces a door of Reuven, who resides on the opposite side of the street. Shimon may change the configuration of his openings into the public street and enlarge them and add to them. The subject matter of this lesson is more fully discussed In Volume 5, Chapter 154 of A Restatement of Rabbinic Civil Law by Emanuel Quint. Copies of all volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il Spiritual and Ethical Issues in the B'reishit Stories It is significant that none of our classical commentators, on dealing with this issue, see in Yosef's behavior any idea of vindictiveness on his part, and few, an attempt to bring them to teshuva. Rather, in the main, their comments all recognize once again the two strands that operate throughout the story of Yosef and his brothers; Divine Plan - in this case punishing them mida k'neged mida for their behavior towards him and at the same time the human actions of Yosef geared to testing them to determine whether there had been any change in their attitudes. "As the verse tells us, Yosef recalled his dreams, but he realized that they would only be fulfilled when all 11 brothers and his father bowed and acknowledged his royalty. [Since the dreams were prophecies, for him not to labor towards their fulfillment would be tantamount to with- holding prophecy, which is halakhically forbidden and [Sanhedrin 89a] a capital offense (Ha'amek Davar)]. So he schemed to bring Binyamin in order to fulfill the first dream and then bid them bring Yaakov, so that the second one would be realized. If not for these considerations, by Yosef delaying acknowledging who he was, he would have been guilty of a serious sin of causing Yaakov sorrow and worry, first at the absence of Shimon and then by the necessity of sending Binyamin. This also explains why Yosef did not send a letter to his father even as a slave, since Eretz Yisrael is not far from Egypt; Yaakov would have spared no effort or money to redeem him" (Ramban). "Yosef recognized his brothers - by giving them food and drink and providing them with bringing him into his presence - but they did not recognize him - when he was in their power they denied him all of these" (Pesikta Zutra). "The repetition of "his brothers" in the verse lends itself to this insight" (Gur Aryeh), so that this is not removing the text from its literal sense since when he had the power he did not treat them measure for measure. "The brothers had declared a herem against anyone who revealed what had happened at Yosef's sale without their permission and that obligated Yosef as well. This explains both Yosef's not contacting Yaakov for all these 22 years as well as his withholding his identity from his brothers until they were all present before him" (Midrash; Yafeh To'ar; Sefer Chasidim). It should be noted that there are commentators who see Yosef's neglect as Yaakov's punishment for his neglect to contact Yitschak and Rifka all the years that he was with Lavan. "Had Yosef wished his attitude towards his father and brothers to be nothing more than as the Governor and had he had no wish to re-enter the family as a son and brother, he would not have required all these contrivances. But, he who even as an Egyptian Prince raised his children for Bet Yaakov and desired to be buried in the Land, had to be convinced of 2 things: [a]. That he himself could have a different opinion of his brothers and that they felt differently towards him. His memory of their actions against him could only be purged by testing whether they would still be capable of depriving the father of a son and that under conditions of imprisonment and families starving at home. [b] That they could be cured from all their suspicions of his dreams to rule over them that must surely be magnified when they would see him as the all-powerful Ruler who could do what ever he wished with them. If instead of that by his treatment of them and subsequent revealing himself as their brother Yosef, perhaps they would recognize him as their benefactor and that he only used his great power to ensue their happiness" (Rabbi S. R. Hirsch). It is interesting to read the two differing explanations that Abarbanel has for the ethical dilemma why Yosef did not reveal himself to his brothers but rather put them through a series of emotional, physical and spiritual difficulties. The one explanation is in the spirit of those we have already seen from other commentators. "Yosef had to be sure that they had regretted their actions and had changed their attitude towards him, otherwise their hate and jealousy would only be increased and strengthened if they were suddenly appraised of his exalted poison or would be afraid of his ability to harm them in revenge" (Abarbanel). The second approach is obviously influenced by Abarbanel's experience and knowledge of the workings of politics and government, gained from his long connections to diplomacy and royalty. "If his brothers were allowed to recognize him immediately, then it was have caused him shame that would have eroded his royal position, since that would have become public knowledge before he himself revealed it. Furthermore, since he understood that it was the Divine Will that he be the sustainer of his father and family during the famine, it was essential that they be brought down to Egypt. The alternative, sending them food to Eretz Yisrael would leave him open to accusations that he was despoiling Egypt to favor his own family. Also should war break out between Egypt and Eretz Yisrael, Yosef would have been in great physical danger as he have been suspect of loyalty to Egypt's enemies because of his family Eretz Yisraeli connections" (Abarbanel). In his second explanation, Abarbanel was substantiating Chazal's statement that maasei avot siman l'banim: the arguments about dual loyalty and about exploiting the host country for the benefit of foreign Jewry have repetitively been the cries of anti-Semites throughout the ages in all of our galuyot. MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: I put a hot, pareve water kettle in a milchig sink and saw that it touched a relatively small piece of cheese. Do I need to kasher the kettle, and, if so, how? Kashering is required even where the food we want to heat in the kli would remain kosher even if the kli is not kashered. For example, if one cooks most foods in a treif pot that has not been used for 24 hours, the food remains kosher. However, the kli must still be kashered as if it were within 24 hours (Avoda Zara 76a). In this case, if you used this kettle immediately for water and the water became mixed into something fleishig, the food would be permitted for S'faradim and perhaps for Ashkenazim (see Shulchan Aruch & Rama, YD 95:5; Shach, ad loc.:4). The situation is more lenient if the kli sat unused for 24 hours (although we are more strict regarding water heated in such a pot because it can be easily replaced (Rama, ibid.:3)). If the piece of cheese was very small, it is possible that no kashering is necessary (see Binat Adam 41:58). Otherwise, one is required to kasher a pot that he wants to use for pareve if it absorbed milchig or fleishig. The situation where a kli becomes milchig rather than treif is less problematic regarding how to kasher it. A kli that absorbed ta’am while over a flame, without a liquid medium, requires libun, exposing it to very high “dry” heat, commonly available only from blow- torches and self-cleaning ovens. However, if the absorbed ta’am was from a permitted food with halachic limitations (e.g. milk or meat) it is sufficient to put it into boiling water, in a process called hagala (Avoda Zara 76a). In your case, where the ta’am was absorbed away from a fire, there is certainly no need for full libun. When hagala works, an easier form of libun known as libun kal also works (Rama, Orach Chayim 451:4). Although there are differing opinions regarding the level of heat needed for libun kal, most assume that a kli left in a normal oven’s highest setting for at least half an hour is sufficient. One of the technical advantages of libun kal is that, if done for long enough, it burns up problematic grime that is hard to remove (ibid.). This makes it unnecessary to carefully clean the entire kli from residue, which may be difficult or impossible (see Tur, YD 121; Hagalat Keilim (Cohen) 6:(5)). Often, a kettle has plastic on top, which would likely get ruined if exposed to an oven’s top temperature. In such a case, libun kal is forbidden even if one is willing to take the risk. This is because when a person is concerned that kashering will ruin his kli, we do not trust him to do a proper job (Shulchan Aruch, OC 451:1). Thus, it is best to remove the plastic section, do the libun, and return the plastic (assuming the plastic part did not absorb directly). Theoretically, one should be able to apply the heat of libun kal to the part of the kli which absorbed the cheese. In this way, the rule k’bol’o kach polto (just as it absorbs, so it expels) presumable applies (Rama, YD 121:6). However, the Shach (ad loc.:18) and others say it is proper to rely on this leniency only bedi’avad (after the fact). However, if it is not possible to clean the kli and do hagala to it, it is possible to employ libun to the place of the absorption alone. This is especially reasonable regarding a kli which will be used for pareve and certainly if the amount that was absorbed is tiny compared to the amount of water one regularly uses (see Shulchan Aruch, YD 99:7). 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 [3] CHIZUK and IDUD (for Olim & not-yet-Olim respectively) TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu’a [4] Wisdom and Wit Once, when he was at the bathhouse, the Chafetz Chayim saw a man take another man’s pail without the man’s permission, and use it to pour water over himself. Seeing this, the Chafetz Chayim approached the man and told him quietly: “If a person uses another’s pail without permission to rinse himself off, he comes out of the bathhouse dirtier than when he entered it.” [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il The verses tell us that although the hail brought utter destruction, there was something left behind in order for there to be something for the locusts to eat. The verses seem to connect the two plagues hail and locusts by pointing out that something was actually left behind. Daat Mikra actually points out that the plagues can be looked at as units of two. Each group of plagues is there to show the Egyptians that it was worth- less to depend on another one of their numerous gods because Hashem was much stronger then them. The first two plagues dealt with the water, the third and fourth with the land, the fifth and sixth with diseases spread through the air, and these two plagues - hail and locusts - deal with produce. These plagues show the Egyptians that their gods can't provide sustenance for them, but Hashem can provide for the Jewish people. All the plagues as a unit show that our One G-d, Hashem is mightier then the multitude of gods that the Egyptians believed in - as the verse says (12:12), “I will perform acts of judgment on all the gods of Egypt.” A few recipes for that leftover bread. BROWN BETTY [6] Parsha Points to Ponder - BO 2) Why does Moshe declare that TO ALL THE JEWISH PEOPLE NO DOG WILL WHET ITS TONGUE regarding the final plague? (11:7) If the purpose is to teach that no Jews will die why doesn't he say that outright? 3) The Torah teaches that the first born of a donkey must be redeemed with a lamb which is then given to the Kohanim in its place. (See 13:13) If the donkey is not redeemed, it must be decapitated. What is the significance of chopping off the donkey's head when it is not redeemed? THESE ARE THE ANSWERS 1) The Chatam Sofer teaches that G-d did not want to blind the Egyptians since a natural outcome of blindness is a strengthening of the other senses. By creating a situation in which they were able to see but the darkness prevented the effectiveness of that ability, not only were they not able to see, but the effort they expended on trying to see diverted their focus from using and strengthening their other senses, thereby magnifying the severity of the plague. 2) The Ohr HaChayim answers that this phrase revealed something very important to the Jewish people. The barking dogs marked the presence of the Angel of Death. There were not going to be barking dogs in any location which was all Jews. There were certainly Egyptians who would try to find safe haven amongst the Jews and this could certainly alarm the Jews with the fear that the plague was not working. However, Moshe declared, if there was even one Egyptian among Jews, the dogs would come and whet their tongue and this would show the Jews that no Egyptian would succeed in escaping the successful plague. 3) The Netziv explains that since the first-born donkey could not fulfill its potential and lost its chance (through redemption by the lamb) to indirectly bring benefit to others (the Kohamim), it forfeits its right to life. This teaches that one who has the capacity for greatness and chooses not to use that potential, is worse than one who never had such ability in the first place. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@israelcenter.co.il [7] Torah KidBits At the very beginning of Parashat Bo, Hashem sends Moshe to Par'o (for the third time). But the instructions He gives are strange. He tells Moshe: BO EL PAR'O - Come to Par'o. If He was sending him to Par'o's palace, shouldn't He have said Go to Par'o? If you look at the Chumash carefully, you'll see that every time Moshe was ordered to go to the palace, he was told to come instead of to go. The palace was surrounded by fences, wild animals, and armed guards. No one could possibly enter without permission, yet Moshe went right in just as though he were taking a stroll thorough a public park. He entered - and left! - safely. Obviously Par'o did not want him there, so how could he come and go as he pleased? He came and went because G-d came with him. That's why Hashem said "Come to Par'o". It was as though Hashem were inviting Moshe to accompany Him to the palace. One of G-d's names is HaMakom - The Place. He is in all places at once. He can come and go wherever and whenever He pleases. No gates or guards can stop Him, so entering Pa'ro's palace was no problem at all. At first, Moshe was a little worried. Perhaps he was even a little fearful of what might happen. But if Hashem was coming with him, he knew that everything would be fine. We usually think of Hashem performing spectacular miracles, but these three, simple words BO EL PAR'O were enough to fill him with trust and faith. By the way, did you ever notice how many women are in the story of Yetziat Mitzrayim? The Rabbis said that the Jews were redeemed because of righteous Jewish women. There was Yocheved, Moshe's mother, and Miriam, his sister. Both saved countless Jewish babies from the hands of the Egyptians. There was Bitya, the daughter of Par'o, who took Moshe from the river and raised him, and who later joined the Jewish people when they left Egypt. There were the women who encouraged their husbands not to lose hope, and the women who sang G-d's praises at the sea, and the women who refused to worship the Golden Calf. So next time Pesach comes around, remember how important your mother is and do your best to help her out. And remember that wherever you are and whatever you do, HaMakom is there with you! [8] MicroUlpan [9] Torah from Nature [10] TTReader Feedback Ed. note: Until we hear from Rabbi Berger on this, we will just confirm that Avram, his wife (Sarai), and nephew Lot "did" Aliya from Egypt to the Negev, from which they traveled to Beit El and elsewhere. Thank you SD for pointing that out. Interesting either way, since Avraham and family and Yosef's brothers were already living in Eretz Yisrael (K'na'an), went down to Mitzrayim for various famine-related reasons, and their RETURN to Israel is called Aliya. The answer is “Mashiach hasn’t come yet.” The Ramban and his Zionist followers are “daat yehidim” in this. However Rav Moshe Feinstein wrote some place in “Igros Moshe” as some addenda to a different question, that nowadays Mitzvat Yishuv Eretz Yisrael is a “mitzva kiyumit” not a “mitzva chiuvit” (in modern Hebrew, “mitzvat chova.) “He explains that no one is mechuyav (obligated) in “tzitzit” but if I have a garment with four corners, I have to put on tzitzit. The same way, no one is mechuyav to live in E.Y. But if one lives here, it is a mitzva. To be sure, we who live here... [here the AG describes many of the special, wonderful spiritual and psychological benefits of living in E.Y.]... and we hope that more of our brethren will come here to enjoy those things with us. However- we have no right to make them feel guilty that they are not living here. Mashiach has not yet arrived. If some people have economic preferences, or family difficulties, or security concerns regarding living here, we have no right to tell them to come here in spite all these difficulties. My first reaction to what you wrote is this "snappy comeback": How many frum Jews outside of Israel choose not to wear tzitzit or talit because it is ONLY a mitzva kiyumit? And how many are meticulously careful with the mitzva of tzitzit? I would add that there are many, many genuinely religious Jews who also are careful to observe many CHUMROT, strict measures in Jewish practice that are even less than "mitzvot kiyumit". But somehow, living in Israel seems to be treated differently by some people. All of a sudden, they are quoting the Megilat Esther's comments on the Ramban as a justification for not having Aliya on their agenda. More: The issue of whether living in Israel is a mitzva in our time and if so, what kind of mitzva it is, is one thing. But you will notice that the "editorials" in TT that deal with Aliya, address the issue of what appears to be what G-d wants of us. A heter not to do something does not mean that G-d stopped wanting us to do it. You, AG, would not be living in Eretz Yisrael if you didn't think that this is where G-d wants Jews to be. As to having the right to make Jews who don't live here uncomfortable or feel guilty - I not only believe that we most definitely have the right, but I also feel that feeling guilty about not living here is a BRACHA. Woe unto the Jewish people if we ever stop crying by the waters of Babylon... Longing to live here is what will hasten the Mashiach. Getting too comfortable and complacent in Galut can unfortunately delay the Geula. As to economic, family, and security concerns, some of them are acceptable reasons for not living in Israel yet, but none of them are valid excuses for not wanting to live here, and for not putting Aliya on one's agenda. People with "real" excuses should only feel a little uncomfortable with what they read in TT. People who say, "Aliya? Are you crazy?" should squirm a lot. -PC speaking only for myself [11] Divrei Menachem Three phrases here reflect three phases of the Egyptian exile, namely, "Gerut" - the element of being a stranger; "Avdut" - the aspect of slavery; and "Inui" - affliction and persecution. Now, each of these 3 elements can be found, in succession, in each of the three sets of plagues to which the Egyptian people was subjected. The plagues of blood, wild beasts and hail so upset Egyptian routine that they felt like strangers. The plagues of frogs, animal disease, and locusts caused the Egyptians to feel like slaves as they tried to dispose of endless piles of carcasses. And the plagues of lice, boils and darkness were tortuous bodily afflictions. Thus were the Egyptians taught that superiority and wealth are transient and subject to the lowliest of animals and bugs and the seemingly casual quirks of weather. And through the age-old divine principle of "measure for measure," Hashem also fulfilled His word that, "the nation that they will serve, I shall judge," thus sanctifying His name in this world. Towards better Davening and Torah Reading SHEYIBANEH BEIT HAMIKDASH... Clarification and Questions The Ritual Purity of Kohanim Bizman Hazeh - a Clarification Nevertheless, Kohanim, in deference to their priestly status, are still required to observe certain stringencies, e.g., not entering cemeteries, etc." The Ba'al Sefer HaChinuch writes that the 262nd Mitzva (from Parshat Emor) is that a Kohein Hedyot (a "common" Kohein in contradistinction to a Kohein Gadol) may not ritually defile himself by coming into contact with the dead with the exception of the specific close relatives mentioned in Scripture (father, mother, etc.)". The reason given is that "Kohanim are chosen for G-d's service, blessed be He, as it is written (in reference to the Kohanim), "Be holy unto your G-d." However, the Chinuch concludes, "This Mitzva applies to male Kohanim every place and all times (including our time)...” Rambam's Sefer Hamitzvot (prohibition 167) concurs. Neither the Chinuch nor the Rambam differentiate between the necessity of Kohanim to avoid Tum'at Meit in Temple days or Bizman Hazeh. Ramban (Vayikra 21:1) comments that the "Kohanim are admonished not to defile themselves with the dead L'olam - forever - even when they do not come to the Mikdash, because it is a characteristic of their very being" (and therefore must be observed for all time). Bizman Hazeh, a Kohein does not eschew Tum'at Meit because of ritual purity; when he entered this world, he was irrevocably tainted with Tum'at Meit. The avoidance of Tum'at Meit today is a more of a Zeicher LeMikdash, "remembrance of the Temple". However, by observing the "Kohanic stringencies", when the Mikdash is rebuilt, and Kohanim will need to be in a state of purity at all times so they can properly perform Avoda, it will be second nature for them to do so. The Mitzva that the Torah assigned to the Kohanim does not lose its force even in our post-destruction era, however the reason for its observance has changed. Kedusha and "Radiation"! A good analogy! The Torah recognizes a dichotomy between Kedusha (holiness) and Tum'a (impurity). However, despite the existence of these two exclusionary realms and the Torah's belief in the substantiality of Tum'a, impurity is not awarded the status of an independent primary force. Unlike Zoroastrianism, which postulates a cosmic dualism and a cosmic conflict between two antagonistic realms, the world of the Torah is unified. Unquestionably, there are certain parallels between the holy and radiation - both are active and potentially very dangerous. If someone contaminates the Mishkan (or the Mikdash) he dies (Vayikra 15:31). "A fire came forth and consumed" the sons of Aaron, Nadav and Avihu because "they brought a strange fire before G-d, that He had not commanded (Vayikra 10:1). Similarly, the 250 Incense offerers (of Korach's coterie died by "divine fire" because they presumptuously challenged the ordained Divine order. Uziyahu Hamelech was struck with Tzara'at when he brazenly marched into the Mikdash to offer incense (II Divrei Hayamim 26:19). Like the core of a nuclear reactor, death threatens all who approach the holy by unauthorized people or without the proper preparation. The well-meaning Uza was struck down for touching the Aron Habrit (II Sh'muel 6:6). And in Uza's case, it was not presumption at all! With the best intentions, he only wanted to save the Aron from toppling over when the oxen pulling the wagon stumbled! <to be continued> Parsha Pix From the upper right, reading right to left, we find ARBEH (locust), a black rectangle representing CHOSHECH (darkness), and a sword representing MAKAT BECHOROT. In this case the sword has a double meaning: It can represent the killing of the first borns and/or the killing BY the first borns of others in anger over Par'o's repeated refusal to yield to the threat made by Moshe (in G-d’s name) against the first borns. TTRIDDLES... Last issue’s (VA'EIRA) TTriddles: This week's TTriddles: Israel Center Miscellany Judaism A-Z Hotline Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B’Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Chessed Fund - Help us help those in need - It’s NEVER too late to help the unfortunate individuals and families unable to look after themselves. Please donate generously! Please make checks out to “Chessed Fund” and send to: Chessed Fund, c/o Menachem Persoff, Israel Center, P.O.B. 37015, Jerusalem 91370 Tune in to the Daily Daf at OURadio.org and learn Daf Yomi with Rabbi M. Elefant and Who’s who and What’s what - The people and programs of OU Israel by Rabbi Avi Baumol Born during the second world war, Zena’s father was a patriotic fighter for the Russian army but was wounded in the war and died when she was only a baby. Zena lived in Russia when it was still behind the iron curtain. She speaks of her life growing up as a Jew, as a story in a history book of the plight of the Jews in Russia — repression, and anti-Semitism on the one hand, but courage, defiance, and secret Jewish pride, on the other. Zena’s grandfather was a well-respected Orthodox Rabbi and her uncle, the Chazan of a big Shul in Moscow. But as time went on and Jews were stripped of their rights as citizens, they were forced to go underground. Zena’s wedding was held in a secret hall in Moscow, in violation of the State. While she was known as a Jew and enjoyed relative calm at work and home, anything overtly Jewish had to be clandestine. She recalls her annual ‘toothache’ which enabled her to go to a hidden synagogue every Yom Kippur. Through it all, Zena kept connected, and maintained her desire to move to Israel and live amongst her people. For many years, she was not allowed to leave the country, but in 1991 she was invited by an Israeli delegation to move here and she has never looked back. As she arrived, she was searching for a way to contribute to the Russian population in Israel and she came across Project Tikvah, which was a social support group started by Dr. Michael Tobin to cater to the new, large immigration from the former Soviet Union. Once she met Michael, they knew they would work together and do amazing things for the Russian population and for Am Yisrael. Zena has many ideas, many projects in her mind. She receives support and encouragement from Michael Tobin and she also works together with one of the outstanding intellectual minds from Russia in the 20th century, Professor Vadim Rottenberg. With generous donations by organizations such as Keren Klita as well as private individuals who always believed in Zena - like Rabbi Shaul (Paul) Fineberg, Zena has managed to persevere despite the obstacles and challenges one meets when running such projects. All the personalities together have helped create a long lasting counseling and outreach, educational and mental health project for Russian speaking immigrants for over fifteen years. May Zena go from strength to strength and may Project Tikvah continue to touch the lives of Jews throughout the country for years to come. NESTO Native English-Speaking Teen Olim Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Travel Deal (02) 999 8440, www.traveldealisrael.com At your service SUNDAY, MONDAY, TUESDAY, THURSDAY 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@ouisrael.org. Please be sure to include email or fax number for reply, in addition to phone number. Hotel Specials from Travel Deal Israel and the Israel Center BOOKED - CALL TO BE WAITLISTED - COME WITH US TO UTOPIA - Tuesday, January 30th, 8:00am to 6:00pm (approx.) TU BISHVAT TREE PLANTING sponsored by Israel Center in conjunction with Rachel’s Chirldren Reclamation Foundation - President Evelyn Haies, Thursday, February 1st 9:00am - 12 noon (approx.) next to Kever Rachel on Bnei Rachel Property, Help stop Rachel Imanu’s tears by planting a garden within the Rachel Tomb Walled Complex, Light Refreshments and time for Tehillim, Transportation: Bullet-proof buses, 75NIS per person, Call Travel Desk (02) 566-7787 ext. 261 A DREAM COME TRUE JUST FOR YOU on the shore of the Dead Sea at the brand new, 5-star MAJESTIC NOVOTEL THALASSA HOTEL; 4 days of luxury, Sun-Wed, Feb 4-7 - FOR WOMEN ONLY - Reserve immediately to guarantee your room! Relaxing exotic religious atmosphere with most modern spa, exciting programs throughout - scholar in residence, Welcome Adar with Great Joy in Eilat! 4 days: 1-4 Adar, Monday-Thursday, February 19-22 at the fabulous 4 star Prima CARLTON HOTEL, Mehadrin Glatt Eida Chareidit & Rabbi Landau, Delicious Meals - Gourmet Buffet - H/B, fascinating newest attractions & more, Air conditioned bus with us all the time, in Eilat & throughout the trip, 1200NIS p.p. dbl occ, single supp. available, children 3-12 900NIS in room w/adults, Reserve Now: Travel Desk - (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! EXPERIENCE HOLINESS IN OUR LAND - A Special tour of inspiring Holy Sites [Biblical locations & modern places] in honor of the 7th of Adar led by Rabbi Yehuda Bohrer, PhD - of Bet El - Sunday, Feb. 25th from 8:00am - 7:00pm (approx) OU Israel and NCSY are proud to announce Pesach 5767 in the Kinar Classic - A Heimishe hotel experience on the shores of the Kinneret with a great view, Surrounded by breathtaking landscapes of the Golan Heights, Kinneret and Mount Hermon, Magnificent Glatt Mehadrin cuisine of the highest caliber and Kashrut, Unique and outstanding Tiyulim-day trips, Half size Olympic pool, separate swimming, Three minute walk to Kinneret beach (no charge for guests, Separate swimming in Kinneret, Different packages and selection of rooms to meet your budget and family needs, Modern Health club and machines, Sauna and Jacuzzi, Special program and playroom for children inside and many grassy areas outside, Hemishe OU davening and atmosphere, Basketball court and Tennis court, Top Quality Live Entertainment each evening, Daily Shiurim, speakers include... Rabbi Sholom Gold, Rabbi Michael Yammer, Rabbi Avi Baumol, Rabbi Benny Pflanzer, Phil Chernofsky, range of rooms and price options, For more information please call... In Israel call: Esther Leah (02) 566 7787 ext 254 or 050 2014448 The Back Page of TT750 Schedule for Erev Shabbat to Erev Shabbat, 7-14 Sh'vat (JAN 26 - Feb 2) Friday Shabbat day Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday Tuesday Wednesday Thursday Friday Upcoming at the Israel Center Shabbat Shira Shiur - 3:30pm Rabbi Yaakov Moshe Poupko Tuesday, February 6th, 2:00pm: “Escape From Sobibor” - Sobibor was a Nazi death camp in Poland at which 250,000 Jews were put to death between April '42 and October '43. Knowing their fate, Jews in the camp organized an escape. This highly acclaimed, historically accurate film is the inspiring dramatization of the largest escape from a death camp. The movie shows the conditions in the camp and the planning and execution of the breakout which resulted in the Nazis’ dismantling and destruction of the camp. A powerful film. (2 hrs) Tuesday, February 20th, 7:00pm: “Crossfire” - This was the first Hollywood movie to examine anti-Semitism. It was released the same year, 1947, as the other excellent film to address the issue, “Gentleman’s Agreement” In the movie, an anti-Semitic soldier meets a Jewish businessman in a bar with violent results. Brilliant performances by three “Roberts” Ryan, Mitchum, and Young - make this powerful portrayal of the evil of Jew hatred memorable. This is not only an excellent film, but an important one. (1 hrs) SING ALONG with HOWIE KAhN - Evenings of Music, Humor and Nostalgia, Motza"Sh, Feb. 10th, 8:30pm - American Chasidic Music (Ruach Revival/Neginah Orchestra), Pop Hits from the 60s (The Beatles, Simon & Garfunkel), and a bit of SHLOMO CARLEBACH, 40NIS members, 45NIS n/m - "A Splendid Time is Guaranteed for All" Financial Freedom Seminars - SUN/MON/TUE Feb.11,12,13 at 7:30pm Save the Date - OU Israel 4th Annual Dinner, Tuesday, May 15th, ‘07, eve of 28 Iyar 5767 (leil Yom Yerushalayim) at the Renaissance Jerusalem Hotel Orthodox Union OU ISRAEL Torah Tidbits [The Parshat Bo Homepage]
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