Shabbat Parshat Mishpatim-Shkalim (m’vorchim - Machar Chodesh*) This Shabbat is the 148th day (of 355) and the 22nd Shabbat (of 51) of 5767 ...UVA’U CHULAM BIVRIT YACHAD, NAASEH V’NISHMA AMRU K’ECHAD HALACHIC TIMES Candle lighting and Havdala - Standard (winter) time, * Important clarifications concerning the Candle Lighting times 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 This Shabbat, we "bench" Rosh Chodesh Adar, which will be on Sunday and Monday, i.e. Machar Yom Rishon and Yom Sheni. Even though it is Erev Rosh Chodesh on Shabbat, we do not read the MACHAR CHODESH haftara, but rather we stay with the special haftara for Sh'kalim. See Haftara in the Sedra Summary for further clarification. ROSH CHODESH ADAR YIH-YEH MACHAR B'YOM RISHON UVYOM SHEINI HABA ALEINU V'AL KOL YISRA'EL L'TOVA: HAMOLAD YIH-YEH HAYOM, SHABBAT KODESH, SH'VA ESREI DAKOT V’ACHAD ASAR CHALAKIM ACHAREI ACHAT ESREI [Shabbat 11h 17m 11p, 10:57 Israel Standard Time] It's like Mitzva Popcorn! Back to the point. Parshat Mishpatim does not follow the Torah's account of Matan Torah - it is sandwiched between two parts of the account of Matan Torah. And it is there because it belongs to Matan Torah. It is part of Revelation at Sinai. Ask people what G-d gave us at Sinai. Chances are the less-learned and/or the weaker-believing will answer: The Ten Commandments. A very significant part of Traditional Torah Belief is that ALL of the Torah was given at Sinai. The Aseret HaDibrot was heard by the People and they were subsequently "written in stone" by G-d, to be brought down the mountain to the People. During the 40 days and 40 nights on Sinai, G-d taught Moshe Rabeinu the rest of the Torah. He told him what was to be written in the Torah and He explained what was to be transmitted orally, through the generations. So what about that cute picture of an unpopped and a popped corn kernel? This. In addition to the Aseret HaDibrot containing specific mitzvot, they also are the chapter headings of groups of mitzvot. They are the precious, unpopped kernels of G-d's Torah. Parshat Mishpatim is the first demonstration of Mitzva-popping. (K'doshim is too.) If in the Aseret HaDibrot there are two words - 6 letters - LO TIRTZACH, Thou shalt not murder, then in Mishpatim we have the statement of the punishment for murder. And if the killing was not intentional, we are taught that we must provide a place of refuge for the inadvertent killer. But if the killing was intentional, the refuge will not protect the killer. And if one inflicts injury upon another without killing, it will depend upon the victim's recovery or otherwise. All of this is an elaboration of LO TIRTZACH. And there are the commands to Sanhedrin to execute certain sinners. This too is part of LO TIRTZACH - the flip side of it. And so is the issue of the thief caught in the act and killed. And the concepts of self-defense and RODEIF- NIRDAF (pursuer-pursuee). And animals that kill or maim. As with LO TIRTZACH, we find popped kernels from Stealing, improper use of speech, and other topics as well. Mishpatim STATS MITZVOT Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. When a mitzva is mentioned and no numbers are indicated, it means that the mitzva is counted elsewhere, but is still found in Mishpatim. This being the case, it makes Mishpatim even more mitzva-filled than its already high count indicates. Kohen - First Aliya -19 p'sukim - 21:1-19 [By the way, if the SHIFCHA and/or the children are subsequently freed, they become Jews - unrelated to their "husband" or biological father, the former EVED IVRI. The process is analogous to conversion. It's more complicated than presented, does not apply in our time, but that's the idea.] If the EVED IVRI wants to remain in his master's service, his ear is pierced (a symbolic rebuke: "The ear that heard at Sinai that we are G-d's servants, should not want to be a servant to a servant.") and now he serves "forever" (until Yovel). The details of EVED IVRI constitute a positive commandment [42,A232 21:1]. SDT: Of all the topics to begin this mitzva-filled sedra, we see a significance in the Torah's choice of SERVITUDE. This is part of the definition of Belief in G-d, the first Commandment. G-d puts Himself in the context of He Who freed us from slavery. We should not be slaves anymore; and we probably shouldn't have any. But at a time when it was still practiced, we are duty-bound to treat the EVED in the manner commanded by the Torah, thus reflecting our belief in G-d. In fact, the Gemara says that he who acquires an EVED (IVRI), it is as if he has acquired a master. One blanket in cold weather - the EVED gets it, not the "owner". No humiliating treatment permitted. And more. As you can tell by the large number of parshiyot, the many topics and mitzvot are subdivided well in this sedra. This indicates not only many mitzvot, but many different types and categories of mitzvot. The first parsha deals with EVED IVRI, as just explained, and is introduced by the opening pasuk of this entire mitzva-filled sedra - And these are the laws that you shall place before them... [S> 21:7 (5)] A man can arrange for his daughter to be "in service". She, the AMA IVRIYA, does not have the same rules as an EVED IVRI. Either her master, master's son, or someone else, takes her as a wife [43,A233 21:8] with the full rights and respect accorded a Jewish wife - NOT LESS [46,L262 21:10], or she is to be redeemed or returned to her family [44,A234 21:8], but she may not be sold to anyone else [45,L261 21:8] or belittled or disgraced. The alternative to the above options is to free her completely. (Apparently, the purpose of AMA IVRIYA is to help the young girl improve her status in society.) MitzvaWatch: It is interesting and important to note that mitzva #46 includes giving ALL wives (not just the former maidservant) their rights under Jewish Law. This is an example (there are others) of a mitzva whose context in the Written Torah is narrow, but whose scope, as taught to us by the Oral Torah, is much broader. Please note that this is NOT a case of Rabbinic extension of Torah Law, nor of Rabbinic legislation. It is a DEFINITION of the Torah's intent, as transmitted to us via the Oral Tradition. Our Sages did both - transmit G-d's law and legislate their laws... and teach us which is which. [S> 21:12 (2)] Murder is punishable by beheading, known as HEREG or SAYIF. This is an example of the Torah's presenting both a warning - LO TIRTZACH, Thou shalt not murder, and a punishment - He who strikes a man and he dies, he shall be put to death. There are 4 capital punishments, each fitting particular crimes and sins. Rambam counts four separate mitzvot commanding the courts to carry out executions when someone is thus sentenced. At this point in Mishpatim, Rambam counts the mitzva to execute by strangulation he who is tried, convicted, and sentenced for a sin whose punishment is strangulation [47,A227 21:12]. (It seems that this mitzva was meant to link to 21:16 below, because the punishment fits that context.) Unintentional killers are provided with a place of refuge. [S> 21:14 (1)] Intentional murderers who flee to a city of refuge are forcibly returned to stand judgment. [S> 21:15 (1)] Striking one's parent (and drawing blood) is a capital offense [48,L319 21:15]. [S> 21:16 (1)] Kidnapping (which was prohibited by LO TIGNOV, Commandment #8) is a capital offense if the kidnapper sells the victim into slavery. (Rashi explains the seeming anomaly in the text.) [S> 21:17 (1)] Cursing one's parent (even after death) is a capital offense. [S> 21:18 (2)] If one inflicts a non-fatal injury upon another, he must pay full compensation based on five factors: damage, pain, insult, expenses, and lost earning potential [49,A236 21:18]. Implied in this concluding portion of the first Aliya is our Jewish and human obligation and challenge to heal the sick. This derives from the double wording of V'RAPO Y'RAPEI. We do not see G-d as the only healer, so to speak. Of course, everything depends upon G-d, but He expects us, so to speak, to do our share of the task of healing. He supervises that, and takes over when we've done all we can. (The plain meaning of V'RAPO Y'RAPEI is that part of the payment required of the one who caused the injury is covering the medical expenses.) Levi - Second Aliya - 21 p'sukim - 21:20-22:3 [S> 21:22 (4)] The Torah next elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous "an eye for an eye..." passage has stimulated much slander against the Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party. [S> 21:26 (2)] A few p'sukim back, the Torah was discussing killing a slave or just injuring him mildly. Here the Torah teaches that if striking a slave causes the loss of an eye... or even a tooth, the slave must be freed. [P> 21:28 (5)] The next passage of the Torah deals with damages caused by one's ox (all animals are included; the Torah uses a practical example) [51,A237 21:28]. We distinguish between damages that can, and therefore must be foreseen by the owner (for which he is held completely responsible), as opposed to an unexpected and unusual action by the animal that causes damage, for which the owner is held only partially responsible. An animal that kills a human, is to be destroyed by stoning and its carcass may not benefit anyone [52,L188 21:29]. The Gemara enumerates various categories of damages. Each case is to be examined on its own merits, so that the fairest treatment of the parties will result. For example... [S> 21:35 (2)] If an ox owned by one person gores the ox of another person and kills it, then the two owners share the responsibility and each gets 50% of the value of both the live ox and the dead one. But if the ox that gored had developed a reputation for violent attacks, then its owner is held more accountable. He gives his live ox to the other owner and takes the carcass of the dead ox. It has value, but not as much as a live ox. [S> 21:37 (4)] Stealing an animal for slaughter or sale is punished by compensation of 4-5 times market value. This reflects the seriousness of stealing another person's livelihood. If a thief is caught "red-handed" and is killed by the home-owner, there are certain circumstances for which the killing would be justified, and other cases where it would be considered criminal homocide. This is the very sensitive passage that deals with self-defense and preemptive action to protect oneself. The Torah presents both possibilities; it is a Court (of 23) that would have to rule on specific cases and perhaps provide us with rough guidelines to distinguish between cases. This is the Torah source of "He who comes to kill you, beat him to the draw (so to speak) and kill him first." HABA L’HARGECHA, HASHKEM L’HORGO. This "permission" to kill is conditional upon it being the only way to save yourself. This is part of what makes this issue so sensitive. It is a "judgment call" on the part of the person, and, literally, a judgment call on the part of the Beit Din. A thief who voluntarily turns himself in repays that which he stole. (In certain cases where a false oath compounded a theft, there can be an added penalty of “one fifth - 25% more than the principal.) If a thief is caught, he pays double [54,A239 22:2], or 4-5 times in the case of livestock, as mentioned above. A thief (male, not female) who cannot make full restitution can be sold by the court as an Eved Ivri in order to pay off his debts. Shlishi - Third Aliya - 23 p'sukim - 22:4-26 [S> 22:5 (1)] So too, if damages result from a fire that one carelessly caused, he must pay damages. [56,A241 22:5]. [S> 22:6 (4)] Next, the Torah presents the responsibilities of guardianship - when one is watching that which belongs to someone else without being paid for the service, then the guardian is responsible if something happens to that which he is watching, only if he was negligent in his guardianship. Properly carrying out the laws of the SHOMEIR CHINAM is counted as a positive mitzva [57,A242 22:6]. [S> 22:9 (4)] There are differences in the rules in the case that the guardian is being paid for his services. E.g. paying someone to house-sit while one is on vacation. Because the guardian is being compensated for his watching, he is held responsible for some situations besides his own negligence. These rules also constitute a mitzva [59,A243 22:9]. Included in the rules for SHOMEIR SACHAR are the rules for renting and leasing (SOCHEIR). Shomeir Sachar and Socheir are similar and different. Shomer Sachar may not use that which he is watching (without permission of the owner). Socheir obviously can use the object - that's why he rented it. But the similarity is this: both the owner and the shomeir benefit from their deal. The owner gets his object guarded or he gets the rental fee. The shomeir gets paid for his services or has the benefit of the use of the object. With the Shomeir Chinam, the owner gets the benefit and the guardian is doing him a favor. With the borrowing, the borrower gets the benefit and the owner is doing him a favor. This impacts on what the Shomer is or isn't held liable for. The courts are charged [58,A246 22:8] with careful handling all of these types of cases. [P> 22:13 (2)] The fourth "guardian" is the borrower who is responsible for all losses except the death of a work animal in the normal course of work [60,A244 22:13], (and by extension, the ruin of an object from "normal wear & tear"). [S> 22:15 (2)] A man who seduces an unmarried woman is required to pay punitive damages to her &/or her father. And he must marry her, if she insists [61,A220 22:15]. [S> 22:17 (2)] Sorcery is a capital offense, and it is forbidden for the courts not to judge and execute its practitioners [62,L310 22:17]. Bestiality is a capital offense. [S> 22:19 (8)] Sacrificing to a god other than HaShem is condemned (to death). A convert to Judaism must not be embarrassed or taken advantage of with words [63,L252 22:20] or in money matters [64,L253 22:20]. These rules vis-à-vis the Ger are in addition to the "regular" prohibitions of embarrassing and taking advantage of any Jew. Thus the Torah sensitizes us to the plight of the more vulnerable members of our society. The Torah also spells this out vis-à-vis the orphan and widow [65,L256 22:21]. With so many different parshiyot to handle so many different mitzvot, it is instructive to notice which mitzvot find themselves in a single parsha. Here we find the requirements of sensitive behavior towards the convert, widow and orphan sharing a parsha with sacrificing to idolatry. One can imagine G-d saying to us, be very careful, I take this as seriously as that. Mistreat a GER? That to Me is as serious as if you mistreated Me, so to speak. [P> 22:24 (3)] It is a mitzva to lend money to a poor person [66,A197 22:24] and not demand repayment when none is reasonably forthcoming [67,L234 22:24]. Included in this passage is the prohibition of charging interest on personal loans or having any part in such a loan [68,L237 22:20]. If one took a poor person's bedding as security for a loan, it must be returned each evening for his use. This is but one of the many lesson's in the Torah in G'milut Chasadim. Except within the Jewish community. People might not always live up to G-d's expectations of us, but we are supposed to. This is our raison d'etre. R'vi'i - Fourth Aliya - 9 p'sukim - 22:27-23:5 Do not withhold the gifts of the produce - T'ruma, Maaser, etc. - nor confuse the order in which these gifts should be taken from produce [72, L154 22:28]. Firstborn sons are to "be given to G-d" (i.e. redeemed, Pidyon HaBen). First- born cows, goats, and sheep are sanctified and require special procedures. The Torah here briefly mentions the prohibition of taking an animal for a korban from its mother before it is eight days old. Such a korban would be automatically invalid, a M'CHUSAR Z'MAN, lacking in time. TREIFA, literally an animal torn up by a predator and left to die, is forbidden to eat (even though the animal was actually killed by sh'chita, ritual slaughter), but other benefits may be derived from it. Included in the laws of TREIFA are animals found, upon post-mortem examination, to have specific defects [73,L181 22:30]. Note that the term TREIF is also used for all non-kosher, but its specific meaning is as above. How's that for an interesting collection of mitzvot to be contained within one parsha! [S> 23:1 (3)] Courts many not hear one side of a dispute without the other party being present [74,L281 23:1]. Included in this prohibition is not being influenced by rumors. Judges may not accept testimony from unworthy witnesses [75,L286 23:1]. A majority of one is not sufficient to convict in capital or corporal cases [76,L282 23:2]. In their deliberations, judges must be careful not to do anything that might pervert justice or unfairly shift the feelings of the court against the accused [77, L283 23:2]. Generally, rules of law are determined by majority vote of the judges [78, A175 23:2]. Judges may not show favoritism, even towards the less fortunate [79,L277 23:3]. SDT: A judge's heart might go out to a poor person who stands before him in a dispute with a wealthy man. Would it not be an act of kindness, of Chessed, to see to it that the poor person wins the dispute? NO! Not at the expense of justice. A judge wants to give charity? Fine. He wants to convince the rich guy to help the poor guy out? Nice. But justice must be fairly meted out. Every bent case shakes the whole society's confidence in the justice system. [S> 23:4 (1)] If one finds a stray animal, he shall return it to its rightful owner (even if it involves personal expense). This command is related to Lost & Found whose "primary" place is Ki Teitzei. [S> 23:5 (1)] One must help even his enemy unload his beast of burden [80,A202 23:5]. This mitzva is one of several that are considered the sources of the concept of TZAAR BAALEI CHAYIM. SDT: Sefer HaChinuch says that if this mitzva applies to a donkey, how much more so does it apply to humans. If one sees a fellow person loaded down with bundles, it is a Torah mitzva to help him with them. And what might follow from that idea is that when someone offers to help you with packages, don't immediately say "no thank you". It is a nice thing to be gracious and accept the help - good for you and a merit for the one offering. By the way, when someone does a mitzva that is also helpful to you, it is proper to say THANK YOU and TIZKEH L'MITZVOT (not just Tizkeh L'mitzvot). Thank you addresses the BEIN ADAM L'CHAVEIRO aspect of what was done, and Tizkeh L'Mitzvot relates to the BEIN ADAM LAMAKOM. Chamishi - Fifth Aliya - 14 p'sukim - 23:6-19 Swearing in the name of (and sometimes even just mentioning) a deity is forbidden [96,L14 23:13]. In the spirit of this mitzva, one should avoid popular interjections whose origins are associated with other religions - Gee!, Holy cow! Etc. Inciting others to idolatry (even with- out worshiping) is forbidden [87,L15 23:13]. Chagiga offerings in the Mikdash are to be brought on each of the Three Festivals [88,A52 23:14]. Matzot are to be eaten during the 7 days of Pesach. It marks the Spring season during which we left Egypt. We must not appear empty-handed at the Temple (but rather bring specific Festival sacrifices). Shavuot is the Festival of the First Harvest and Sukkot marks the final harvest at "the turn of the year". We are expected to go to Jerusalem for the Three Festivals. The Korban Pesach may not be brought while we are in possession of Chametz [89,L115 23:18] nor may its fats be left over for the morning [90,L116 23:18]. Bikurim are to be brought to the Mikdash from Shavuot time and on [91,A125 23:19]; it is forbidden to cook meat with milk [92,L186 23:19]. This is the first of three times that the Torah commands LO T'VASHEIL... Rambam, Chinuch, and others consider the first time to be the prohibition of cooking meat in milk, regardless of who does or doesn't eat or benefit from the result. The act of cooking itself is a Torah violation. Shishi - Sixth Aliya - 6 p'sukim - 23:20-25 We must heed his words so that our enemies will fall before us. We may not bow to idols, nor worship them, nor learn from the deeds of pagans; we must destroy their idols. We must serve G-d and He will bless us with wealth and health. Sh'vi'i - Seventh Aliya - 26 p'sukim - 23:26-24:18 SDT: Wait a minute! Miracles, laws of nature turned upside down. Plagues. Splitting of the Sea. Manna. Water from this and that. MA PITOM that we will only take over the Land of Israel slowly? What about a couple of miracles to handle the problem? The answer is that miracles are nice, but we don't live by them. We get them when we need them. But if the purpose of going (coming) to Eretz Yisrael is to live a Torah life in the place it was made for, then we have to do it naturally. This is the difference between the suspended animation experience of the Midbar and the down to earth, practical life in Eretz Yisrael. We may not make treaties with the 7 Nations nor with other idolaters [93, L48 23:32], nor shall we permit idolaters a foothold in the Land [94,L51 23:33], so that we will not be entrapped by them. [P> 24:1 (11)] The sedra concludes with a description of Matan Torah, including the famous NAASEH V'NISHMA response of the People to the offer of a Torah way of Life. Some of the things described in this portion "confuse" commentaries as to when they exactly happened. [S> 24:12 (7)] This final parsha of Mishpatim seems to be the immediate aftermath of Matan Torah - really a continuation of it. G-d tells Moshe that He will be giving him the Luchot AND the Torah and the mitzvot. (If anyone you know thinks that all G-d gave us at Sinai, just show him the end of Mishpatim.) After six days of "cloud- cover", which prevented Moshe from ascending Har Sinai, he is then welcomed on the 7th day. He remains on the mountain for 40 days and 40 nights. Maftir 2nd Torah 6 p'sukim Shmot 30:11-16 Although the ½-Shekel collection was used for the census, its main purpose was to provide funds (to which all Jews contributed equally) for communal offerings and other specific Mikdash needs throughout the year. It was on Rosh Chodesh Adar that announcements were made throughout Israel to remind people to get their half-shekel ready for collection. One of the ways we commemorate this mitzva is the reading of Parshat Sh'kalim on the Shabbat of (not common) or before (common) Rosh Chodesh Adar. Haftara - 17 p'sukim - Melachim Bet 12:1-17 (Sfaradim start 4 p'sukim earlier) Rabbi Julian Jacobs z"l in "A Haftara Companion", suggests the following: “A message of both the sedra and the haftara is that Jews in each generation have duties towards the upkeep of the Synagogue and other communal causes. Apart from the practical financial benefits this brings, the acceptance of this responsibility has contributed to the inner strength of the Jewish people down the ages.” S'faradim and some Ashkenazi communities add the first and last p'sukim of the Machar Chodesh. Minhag Yerushalayim is not to add the p'sukim. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean If there is an agreement between the joint owners that they will not, for a certain period of time, make demands on the other to exercise the sell or buy option, it may not be demanded during that period. This agreement has to be made by kinyan for it to be binding. The demand is available only in situations where the parties are the joint owners of the land or the personal property and are not entitled as a matter of right to demand partition, either because the land is too small to permit one of the joint owners to demand partition as of right or because Beit Din determines, in the case of land or personal property, that it does not lend itself to partition. If Reuven and Shimon are joint lessees rather than owners, the majority opinion is that either party may make the demand that the other joint lessee either buy out his ownership in the lease or sell his ownership in the lease at a price fixed in the demand. The opposing opinion holds that the law of the sell or buy option does not apply to property not belonging to the parties and only rented by them. If Reuven and Shimon jointly hold a mortgage on Yehuda’s realty, or a promissory note showing that Yehuda owes them money, the sell or buy option does not exist, since they only have a right to money that is due from Yehuda. If Reuven and Shimon are mortgagees in possession, then their status is analogous to that of lessees making the demand. Making the Demand Payment by the Purchaser When a demand cannot be paid Shimon, if he is able, may borrow the money and buy Reuven’s shares. Most probably Reuven has ascertained that it is difficult for Shimon to borrow the money before Reuven made the demand. Or Shimon may sell his share to Levi, and then Levi can purchase Reuven’s shares for the low price that was included in Reuven’s demand. When Shimon sells his share to Levi it includes the sale of the right to exercise the option to sell or buy made by Reuven’s demand. For example, the land is worth $200 and thus the share of each joint owner is worth $100. Reuven makes a demand that Shimon purchase Reuven’s shares for $40 or sell his share to Reuven for $40. Reuven knows that Shimon does not have the $40. Shimon can sell his share to Levi for $100 and then Levi can exercise the option and purchase Reuven’s share for $40. Levi will own the $200 land for $140 and Shimon will not bear any loss. If Shimon is not able to borrow the money or is not able to sell his share to Levi then Shimon may go to Beit Din to have it establish a true price for the share. Then Shimon will exercise the option of selling his share to Reuven for its full price. If both parties want to sell and neither wants to buy neither will make a demand; the parties may sell to a third party who offers the highest price for the combined shares of both Reuven and Shimon. If one of the parties has a relative or close friend who wants to purchase his shares both shares must still be sold as one package. The subject matter of this lesson is more fully discussed In Volume 5, Chapter 171 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 Each of the tribes had their own personalities and characteristics; "as the faces of people differ, so do their thoughts". Nevertheless, it was essential to provide a leader who would be able to transform the disparate group spirituality and religiosity into the unity of a holy nation. "The primary reason for these blessings and rebukes was to reveal to them who among them was destined to be the leader and king, as well as the reasons for the disqualification of others (S. R. Hirsch). Throughout this selection there is no suggestion of criminal or sinful behavior for this disqualification, only some weakness or shortcomings that made the representative of the tribe unfit for the leadership of the whole unity of the nation. This is akin to ethical and moral lapses or indiscretion that makes a modern leader unable to continue even though there may be no illegal act on his part, thus even though there is no threat of prosecution, there remains the call for resignation or defeat at the polls. What was Reuven's blemish or shortcoming that denied him the crowns of priesthood and kingship that were normally the right of the firstborn? It is interesting that while Yaakov cursed Shimon and Levi and divided them among the tribes, he only leveled Reuven to the level of his brothers, by denying him the eminence of priesthood and kingship. "You Reuven, who are as unstable as water will not be exalted over your brothers with an excellence of dignity that is priesthood nor the rights of a firstborn [given to Yosef], nor excellence of power that is kingship. This is notwithstanding that you are the first fruits of my strength and so would be entitled to them" (Sforno). Although he had done T'shuva for the desecration of his father's couch (B'reishit 25:22) thus reinstating his status as one of the tribes, nevertheless, his impetuous nature made him unsuitable to be king, a calling that requires calmness and deliberate judgment. "This lack of mature and considered judgment was bequeathed to his descendents, who preferred the material benefits of dangerous settlement in Trans-Jordan, disregarding their spiritual loss of the sanctity of Eretz Yisrael" (Abarbanel). "Shimon and Levi are brothers [a characteristic that should have made them eligible for leadership, but] their kinship is based on violence" (Rashbam). "Weapons of violence are their kinship whereas a king "with justice establishes the land" (Mishlei 29:4), [and not by might and violence]. Therefore it is unfitting that they should lead or be royalty. By cursing their anger, Yaakov knew that it would be lessened and weakened by the hard life and lowly state resulting from the fact they will be divided and scattered. The priesthood however still remained with the firstborn until they forfeited it at the sin of the Golden Calf] until it was given to Levi for their loyalty to G-d" (Sforno)). "M'choroteihem should read m'gureihem, in the holiness of the Land in which they dwelt they did "chamas" in that they killed the people of Shechem; Hamor and his son Shechem sinned, but why did they kill all the people of Shechem? (Pisekta Zutra). "Chamas is conniving to cheat and defraud, and "mechoroteihem" refers to their trade and their thoughts that were centered on chamas" (Abarbanel). "Klei chamas, is the essence of their lives; whereby they sustain themselves" (Ramban). "Yaakov did not wish his name to be even associated with their assembly nor their congregation to be joined to his honor, since their assembly was deceit of the people of Shechem and their zeal for Dina not part of his honor. While their anger over the rape justified the death of Shechem and Hamor, they wrongly stole the flocks and herds of the inhabitants of Shechem, after killing them" (Abarbanel). When the Torah relates the story of Korach it mentions his descent from Levi but omits Yaakov. So too when telling about Zimri who sinned with the Moabite woman, it does not mention Yaakov as his ancestor. "This is because while Yosef saw the image of his father and that saved him from temptation (Sota 37a), they did not consider Yaakov's image nor his teachings and therefore came to sin" (Yalkut Yehuda.) Yet anger, passion and zeal can be positive and essential; "Why was Israel worthy of receiving the Torah? Because they are fierce" (Beitza 28b). "Moshe was instructed to use the incense pans of the 250 bechorim whose holy passion for the priesthood led them to participate in Korach's revolt, as a covering of the mizbei'ach. From this we learn that when these attributes are devoted to the service of G-d they are holy" (Menachem Mendel of Kotsk). Torah educates and turns the passion and zeal that fuels anger, into worthy channels such as zero tolerance of evil, injustice and immorality. So too, the pursuit of Torah and livelihood together overcome sin (Avot 2:2). MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: When I get an aliya, I read along with the laining (Torah reading), as I was taught. Not everyone does this. Is it a problem not to read along? A: Actually, there are opinions that one should not read along. The Zohar (see the Beit Yosef, Orach Chayim 141) says that only one person may read at a time. However, that source does not prevent the oleh (aliya recipient) from reading along for one or more of the following reasons: 1) The Zohar may have objected only to reading audibly (Beit Yosef ibid.), and the oleh should read so that he cannot even hear himself (Shulchan Aruch, OC 141:2). 2) The Zohar referred to Talmudic times, when the oleh also lained so that there was no need for another to read (Darkei Moshe, Orach Chayim 141). 3) We prefer standard halachic sources, which sanction the oleh to read, to the Zohar (see D’var Hamishpat (Cohen) 1). Indeed, it is at least proper to read along quietly. The Rosh (Megila 3:1) says that if the oleh does not, his b'racha is l’vatala (meaningless and, thus, forbidden), as it does not make sense that A makes a b'racha on a Torah reading that B carries out. (The Talmudic system, whereby the oleh lained himself, is ideal. The Rosh explains that we separate the functions because when we, of necessity, give aliyot to people who do not know how to lain, it could cause embarrassment and/or invalid laining.) The Rosh concludes that a blind person and an am ha’aretz (a Jew who lacks a basic Torah education), who are unable to read from the Torah, may not receive aliyot. Many Acharonim ask on the Rosh: why, based on the halachic rule of shomei’a k’oneh (one who listens to a recitation fulfills the related mitzva as if he had recited it), does the oleh need to read along with the ba’al korei if he is listening? In fact, the Maharil (Hilchot Kri’at HaTorah) and the Taz (141:3) argue with the Rosh and say that a blind person and an am ha’aretz can get an aliya even though they cannot read from the Torah. The Taz brings a proof from the Yerushalmi that says that one person can make a b'racha on megila reading which another is reading. Sh’eilat Ya’avetz (I, 75) supports the Rosh’s approach. He claims that shomei’a k’oneh, while relating the text to the listener, is insufficient. Since laining must be read from a Torah scroll, the oleh, who is the official reader, must read from the scroll (at least with his eyes). The Bi'ur Halacha (to 141:2) explains that, unlike megila reading, where every individual must hear the reading, the individual oleh does not make a b'racha because he partakes in Torah study (which he did earlier in the morning). Rather, there is a special institution that one who reads from the Torah publicly makes a b'racha. Listening to another’s reading is not included in the specific element for which the b'racha should serve. Other explanations of the Rosh are beyond our present scope. How do we rule? The Shulchan Aruch (OC 139:3), following the Rosh, says that a blind man should not get an aliya, since it is forbidden to read the Torah by heart. The Rama counters that nowadays, when the ba’al korei does the reading on congregation’s behalf, it suffices that he reads from the scroll, and a blind man and an am ha’aretz may get an aliya. Yet, when the Shulchan Aruch states that the oleh must read along, the Rama does not dissent. The Bi'ur Halacha (ibid.) assumes that the Rama, too, prefers the Rosh’s ruling but relies upon the Maharil’s leniency only in the case of the blind and illiterate, who can not read along, and would thus suffer the disgrace of never receiving aliyot. Many Sefardic communities follow the Rama (see Kaf Hachayim OC 141:16). Regarding people who can, but do not, read along, it is the rabbi’s prerogative and obligation to educate, set down rules, and/or take steps to deal with the possibility that these aliyot do not count, as he sees fit. For you, it is enough to know that you are acting properly and that those who do differently, have the Maharil and Rama’s rulings to rely upon, b’di-avad. 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) The geographic borders of the Promised Land are described many times in the Torah, sometimes in general terms and sometimes in greater detail. In B'reishit we are told: "In that day G-d made a covenant with Abram saying: To your seed have I given this land from the river of Egypt to the great river, the river Euphrates." (B'reishit 15:18) See also Bamidbar 34:1-12 and D'varim 1:7. These descriptions are the "ideal" or perhaps the potential borders of Israel. Already in the days of Joshua, we learned to accept the geoolitical realities as well as the spiritual condition of the people, and to live within the real borders that these factors made possible. However, the borders of the Promised Land were always open ended, just as the possession of the land itself was conditional. While in some directions the borders seemed fixed by nature, in other directions they remained undetermined. 'Every place whereon the sole of your feet will tread, shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates even to the last sea shall be your borders" (D'varim 11:24). There is a suggestion here of unlimited expansion. Indeed the request of the two and a half tribes to settle on the east bank of the Jordan was granted even though that had never been part of the original plan of the land of Canaan. Wherever the borders will ultimately be drawn, they will reflect "wherever the sole of your feet shall tread," that is to say, wherever our people have walked, lived and settled. Claims to a land cannot be based solely on Divine promises or historical documents. The promise of the land will be fulfilled when our people seize every opportunity to return and build a national life as we are doing today. We read in Tehilim: "You will rise and have compassion upon Zion. For it is time to be gracious unto her for the appointed time is come. For Your servants take pleasure in her stones and love her dust" (Tehilim 102:14-15). Jerusalem will be rebuilt only when the people of Israel yearn for it to such an extent that they embrace her stones and dust. And Jerusalem will remain ours only as long as our people's love for the land leads to Aliyah. Every Jewish family must have at least one of its members living in Israel! Rabbi Shubert Spero, Jerusalem 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 ### R’ Yehuda Leib of Zakilkov said, “It is better for a person to praise himself than to disparage others. If a person praise himself, he violates two prohibitions: he is conceited and he is lying. However, if one disparages another person, he violates three prohibitions: his takes pleasure at another’s misfortune, he is conceited, and he is lying.” 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] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il No one should have to have an encounter with a thief, but in this week's portion we are given guidance as to how to handle ourselves if we should ever be in such a situation. The verse (22:1) reads, "If a burglar is caught in the act of breaking in, and is struck and killed, there is no blood for him." It is not clear who the pronoun LO (him) in the phrase EIN LO DAMIM - there is no blood for him - is referring to. Does it refer to the thief, or does it refer to the owner of the house that he is breaking into? Most commentators take the him to refer to the owner. For example the Ibn Ezra says that the owner is not guilty of murder if he kills the thief while he is stealing from him at night. Rashi explains that the thief - has no blood. He is like a bloodless and soulless being whom it is permissible to kill. But this seems very severe. All the person is doing is stealing. Why should he be treated as a non-entity? Rashi gives us insight into this question as well. He quotes the principle HABA L'HOR- GECHA HASHKEIM V'HORGO, If someone is coming to kill you, you should preempt him and kill him first. This thief is coming not only with the intent to steal, but also with the intent to kill if he has to. The thief knows that people would not stand idly by if their goods were being stolen and knows that he would have to kill the owner if he were to wake up. Therefore, we look at this thief not just as a robber, but as a potential murderer, a RODEIF, and we treat him accordingly. Oznayim LATorah elaborates seven different types of thieves with different types of punishments for each one. He says the one mentioned in this verse HGANAV - THE theif, with a HEI signifying that this one gets the most sever punishment for what he did. 1) Someone who steals a piece of bread because he is hungry. He is like other thieves and must pay back but the verse in Mishlei (6) tells us to have mercy on him. Because of his own murderous intentions, the theif has forfeited his right to be protected by society and the owner who kills him in the act is not accounted a murderer but is regarded as acting in self defence. The next verse puts some limits on this behaviour. (22:2) IM ZARCHA HASHEMESH ALAV - DAMIM LO, "If he robs in broad daylight, blood is for him." Rashi explains this to mean that if it is clear to the homeowner, like the sun (HASHEMESH), that the thief has no intention to kill him, then he is not allowed to kill the thief, and if he does he will be considered a murderer - DAMIM LO. This is what Rambam brings down as well. The Raavad doesn't like this metaphorical interpretation of our verse and says that "the sun rising" plainly means daytime. Someone who chooses to steal during the day doesn't expect anyone to be home, it is a hit and run affair and the thief has no intention of staying around to fight or kill, if someone finds him. He will just leave the money. These are not very simple laws and needs further study how it applies today. Hopefully no one should ever be put into the situation where they have to decide what to do. Dead Man's Meatloaf Preheat oven to 180 degrees. Mix all ingredients, except for the spaghetti sauce and garnishes. To form the corpse: In an ungreased baking pan, sculpt the meat mixture into a body. (Head, torso, 2 legs and 2 arms.) Using olives for eyes, corn for teeth and pepper for a tongue, decorate your loaf. Feel free to try other vegetables, too. Pour spaghetti sauce around the corpse and bake for about 1¼ hrs. Right before serving, stick a dagger (knife) into the "heart" of the corpse as a garnish. [6] Parsha Points to Ponder - MISHPATIM 2) Why does the Torah repeatedly refer to the name of the holidays based on the agricultural time period (harvest, gathering, etc.) which seems to imply that the holidays simply celebrate agricultural success? (See 23:16) 3) Why does the Torah first state AND YOU WILL SERVE G-D in plural and then AND HE WILL BLESS YOUR BREAD in the singular? (23:25) THESE ARE THE ANSWERS 1) Rav Hirsch explains that the Hebrew slave actually sets the tone for all of the laws between man and man. The underlying theme of these laws is that all people are created in G-D’s image and must be treated accordingly. The Hebrew slave is a thief who could not afford to pay back what he stole. The Torah teaches that even the thief must be treated with respect and dignity and from that the tone is certainly set regarding how we must treat the upstanding members of society. 2) Rav Yaakov Kaminetsky suggests that this repetition comes to stress a uniqueness of Judaism. Our faith teaches that that the physical realm is also spiritual and there is no difference between serving G-D through spiritual means such as prayer and serving Him through physical actions like eating. That message is captured by the link between these very spiritual holidays and their purely physical names. 3) The Kli Yakar answers that this grammatical change teaches that G-D will only bless each person individually with sustenance after He sees that we, as a nation, are serving G-D together through our caring for one another spiritually. 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 Now that the Jews received the Ten Commandments, they are ready to begin learning the rest of the Torah – the other six hundred and three commandments! Parshat Mishpatim begins: These are the laws which you shall place before them… Mishpatim are laws about justice and mercy; freedom and slavery. How to act towards each other and towards G-d. Laws about being responsible for our actions. We are commanded how to act towards the poor, how to keep our holy days, what foods we can eat; how our courts and politics and economy and agricultural systems should work. Working to fulfill all of these important mitzvot means learning about them and the Torah is there to teach us and guide us. Sometimes we fail, but we keep trying. Being a Jew – part of a Holy Nation – really is a "full time job"! One important mitzva in Mishpatim is Sh'mita. Every seventh year, Jewish farmers must leave their land in Eretz Yisrael unplowed, unplanted and "unpicked". Just like Shabbat which comes every seventh day, every seventh year the holy Land of Israel has a Shabbat Year when slaves are freed, debts are cancelled, and the farmers spend a year learning Torah instead of working their fields. But what will they eat if they don't plant on the seventh year? Just as the mahn in the desert did not fall on Shabbat but the people received a double portion on Friday, so too Hashem promised that a double portion of crops would be harvested every sixth year if they allow the land to rest on the seventh. Next year is a Shemita year and you will be hearing about many different and interesting changes concerning crops, plants, food and the land. The best way to start learning about it is to open your Chumash to Parshat Mishpatim and begin… These are the mishpatim (the laws) you shall place before them… [8] G’matriya Twins [9] Torah from a Talmid (a) In Parshat Vayeira there is a story that seems to contradict this principle. When Sara hears that she will give birth to a child, she laughs in disbelief and proclaims – ACREI B’LOTI HAYTA LI EDEN V’ADONI ZAKEIN (B'reishit 18:12) - How is it possible for me to have a child? My HUSBAND is too old! When Hashem repeats the story to Avraham, He changes it ever so slightly and tells Avraham that Sara had wondered aloud how she could have a child at her own advanced age. How can Hashem demand from us MIDVAR SHEKER TIRCHAK when He Himself "lied" to Avraham? The Gemara in Yevamot (65b) explains that although truth telling is regarded as an extremely high value in Judaism, creating peace between people is an even higher value. Hashem wanted to protect the Shalom Bayit between Avraham and Sara. There are other ideals that in certain circumstances the Torah views as greater values than truth. One such example is found in the Gemara in Bava Metzi'a 23. If one is asked if he is proficient in a particular tractate of the Gemara, he is allowed to answer in the negative – even if it is not true. Rashi explains that protecting ones mida of humility is more important than telling the truth. Similarly, if one is asked if he was intimate with his wife, he is allowed to lie to protect the modesty of their relationship. ,TZNIUT outweighs the value of truth in this instance. Although the Torah commands us MIDVAR SHEKER TIRCHAK, it is clear that when there exists a clash of values, one must consult with a Torah authority in order to determine which value takes precedence. Only one who understands the entire Torah system of values will be able to react appropriately in a given situation. by Chaya Cohen, Machon Gold Machon Gold is the most established of the women's seminaries for students from the Diaspora. Since 1958, Machon Gold has educated young women from all over the world, preparing them for positions in Jewish education and leadership in the U.S., Canada, England, South Africa, Australia, the FSU, India, France, Holland, Belgium, Switzerland, Italy, Argentina, Brazil, Uruguay, Venezuela, Croatia, the Czech Republic, Hungary, Poland and more. Machon Gold is the home of future Jewish leaders. [10] Divrei Menachem The term Mishpatim generally applies to those laws that man, with his intellectual capacity, would have derived for himself and his society, whether or not the Torah had decreed them. So the question oft asked is why the Torah taught them to us? Perhaps the Torah should have better expounded the reasons for those commands that are less intuitive or for which no reasons are given. Noteworthy, however, is the fact that at the end of Mishpatim the parsha does command us, inter alia, to observe laws that fall into the above categories, notably, the pilgrimage festivals and the statute not to, "cook a kid in the milk of its mother." The Lubavitcher Rebbe explains the sequence: Jewish religious observance proceeds from the faith achieved at Sinai to an appreciation that our intellectual capacity is also G-d-given. Then we yet need to understand those Mitzvot that can be understood until we reach the stage of awareness that the "mundane" Mitzvot are no less divinely inspired than the Ten Commandments, the Festivals and the unfathomable Chukim. For, ultimately, in every facet of our lives we are subservient to Hashem. Shabbat Shalom, Menachem Persoff Towards better Davening and Torah Reading SHEYIBANEH BEIT HAMIKDASH... Can We Find the Lost Treasures of the Mikdash? The Dead Sea Scrolls, one of which is the Copper Scroll, comprise roughly 850 remarkable manuscripts, including texts from the Tanach, discovered between 1947 and 1956 in eleven caves in and around Wadi Qumran (on the northwest shore of the Dead Sea) in Israel. The scrolls fall into three major categories: Biblical texts, books of the apocrypha, and "sectarian" works. The Biblical manuscripts comprise some two hundred "transcripts" representing the earliest extant Biblical texts yet known. Though most books of the Tanach are represented only by small scraps of inscribed parchment usually not in the best condition, there are fairly complete texts of Yeshayahu and two of the three chapters of Chavakuk, one of the lesser known "Twelve" - or "Minor Prophets". The texts are of great religious and historical value as they are the only known surviving Biblical documents written before the destruction of the Beit Hamikdash. Among the apocryphal manuscripts are works that previously had been known only in translation, from random quotes cited in other works or newly revealed compositions whose very existence had previously been unknown. The "sectarian" manuscripts reflect a wide variety of literary genres: Biblical commentary, "sectarian Halacha", liturgical texts, and apocalyptic writings. The most well known of the sectarian works are the celebrated War of the Sons of Light with the Sons of Darkness, the Temple Scroll, the Commentary on Habakkuk, and the Manual of Discipline. The concensus among "Scroll scholars" until the 1990s was that the scrolls were written by the Essenes who lived at Kirbet Qumran and that they hid the scrolls in the nearby caves during the Jewish Revolt against the Romans in 66CE. Slaughtered to the last man by Roman troops, they never returned to retrieve their precious manuscripts. Today the concensus is that the authors of the scrolls were "Essene-like" or a splinter Essene group rather than simply Essenes as such. This modification of the Essene theory takes into account the substantial differences between the world view expressed in some of the scrolls and the Essenes as described by the classical writers such as Josephus and Pliny the Elder. However, in 1980, Norman Golb of the University of Chicago, published the first of a series of studies critical of the "Qumran-sectarian" theory. Dr. Golb contended that historical and textual evidence proved that the scrolls were the remnants of various libraries in Jerusalem that were spirited out of the soon to be destroyed city and concealed in the Judean desert immediately before the Roman siege of Jerusalem began. He argued that the great diversity of conflicting beliefs found in the scrolls could not possibly reflect the thinking of one minute sectarian group. The fact that the scrolls contain no original historical documents, correspondence or contracts such as characterize the Bar Kochba letters, and that they are all copies of literary texts, proves that they were not written at the site where they were found. In addition, Kirbet Qumran was a tiny settlement which could only accommodate roughly 150 people at any one time. Since researchers have identified several hundred different scribal "hands" in the material (with only about a dozen repetitions of handwriting found), the local population simply could not be large enough to account for the great diversity of handwriting. In 1952, archaeologists unearthed the Copper Scroll. Unique in many ways, this 2.4m long scroll was made of copper instead of perishable animal skins. Fully one millimeter thick, the copper is 99% pure. An extraordinary relic of our ancient past, the beautifully embossed scroll is now in the Citadel Museum in Amman! It is unique in another way: while the other Dead Sea Scrolls contain Biblical texts, commentaries, hymns and narratives, the Copper Scroll reads like a simple inventory; a dry text giving enigmatic clues to a still undiscovered vast fortune. For five years, scholars and researchers struggled to decode its contents. Finally, after cutting it into 23 segments, they succeeded. To their amazement, the scroll turned out to be a roadmap leading to a fabulous treasure that included incredible quantities of gold and silver! The Copper Scroll "lists 64 hiding- places in Jerusalem and in various districts of Palestine (sic), where gold, silver, Temple offerings, scrolls, etc., are said to be deposited. [The archeologist J.M.] Allegro reckons that the treasure must have amounted to 3000 talents of silver, nearly 1300 talents of gold, 65 bars of gold, 608 pitchers containing silver, and 619 gold and silver vessels. In other words, using the post-biblical value of the talent as a yard stick, the total weight of precious metal must have added up to 65 tons of silver and 26 tons of gold" (Geza Vermes, The Complete Dead Sea Scrolls in English, Pg. 583). But whose treasure was it? Did it come from the treasure trove of the fabulous Temple built by the legendary Shlomo Hamelech "who made silver as stones in Jerusalem"? Was it removed from Bayit Sheini and hidden just prior to its destruction in 70CE to prevent the Romans from stealing it? Did the treasure belong to the exotic sect of ascetic sectarians who actually lived in Qumran? Or was the Copper Scroll a two thousand year old grotesque hoax? The academic community was divided. "It almost goes without saying that the document is not a historical record of actual treasures buried in antiquity. The characteristics of the document itself, not to mention the fabulous quantity of precious metal recorded in it, place it firmly in the genre of folklore. The Copper Scroll is thus best understood as a summary of popular traditions circulating among the folk of Judea put down by a semi-literate scribe" (Fr. Joseph Milik, "The Copper Document", Biblical Archeologist, Sept. 1956, p. 63). However, many other scholars contended that the scroll indeed pointed the way to a real - and massive - treasure. A. Dupont- Sommer and S. Goranson maintained that the scroll described the hidden fortune of the Essenes; J.M. Allegro and N. Golb posited that the Copper Scroll contained the key to the lost treasures of the Mikdash. The press took an interest. Among those entranced by the news accounts of this unique find was one Vendyl Jones of Sudan, Texas. He read with great interest how the Copper Scroll listed the hideaways of sacred articles such as the "Tabernacle and the Ark of the Covenant." Energized, he began a quest that was to change his life. <to be continued> Parsha Pix TTRIDDLES... Last issue’s (YITRO) 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 - The highest level of charity is to help a person become self sufficient (based on Rambam) Who’s who and What’s what - The people and programs of OU Israel by Rabbi Avi Baumol One of the most innovative and successful components of the Machon Maayan schedule is the internship program which offers the girls a chance to experience and work in one of the many areas of chesed and business in Israel. Meryl Lee Abrams, one of the founders of the Machon as well as the ‘Em Bayit’, is in charge of all the internships. She created within the girls a feeling of purpose, importance, and connection with all things Israel and a feeling that the girls’ input is highly regarded. Some examples of the internships include becoming medical clowns, Jerusalem Post interns, Biblical Zookeepers, working for the Koby Mandell foundation, Ethiopian community tutoring, Holocaust education intern, horse therapy, holistic medicine, and of course creating fashion shows for tzedaka. The two girls behind the fashion show knew from the beginning of the year that this would be their ‘thing’. Rebecca grew up in Connecticut and began designing clothing several years ago. She has worked in New York City in design and even has her own label. Sara, hailing from Memphis, Tennessee, focuses more on the business side of fashion; she has run successful events for charity and she is looking forward to a business life in fashion. When Meryl Lee found out that they were both into fashion and wanted to get involved that way, she made the shidduch -- the rest is history. And history is in the making with the first ever Seminary Fundraising Fashion Show! Rebecca and Sara have two goals for this event. The first is particularly on their minds and the minds of Seminary girls throughout the country — their byline of the event is: Where Tzniyut is Fashionable! So many women who come to Israel to learn end up realizing the incredible importance of tzniyut, and the role it plays in one’s Avodat Hashem. But they struggle with two extremes: (1) to reject fashion, modernity, color, and all things in vogue. (2) To reject tzniyut as archaic or justify their way of dressing as somehow fitting within the Halacha. The girls want to show themselves and all their friends that you can be fashionable and modest at the same time! The second goal is to incorporate an evening of fun and socialization (amongst women) with Torah and Jewish values. Specifically, the value of tzedaka which they hope will become part and parcel of their lives when they leave seminary. For this reason the girls are raising as much money from this event as they can for the Bet Sefer Ahavat Yisrael Ethiopian Fund and OU Israel's youth programs. The program consists of an introductory Dvar Torah, followed by a New York style runway exhibiting Rebecca’s clothing, as well as clothes from stores and designers from all over Jerusalem. Machon Maayan students will be the models and all the clothing and accessories will be showcased and followed by a boutique sale after the runway event. There will be food, music, and great camaraderie. Everyone will be coming out to this great happening, knowing that they are contributing to tzedaka, enjoying great fashion, and proving to themselves that true fashion can go hand in hand with modesty and Torah values. Isn’t that what we expect from our seminaries? Congratulations to Rebecca and Sara, and to Machon Maayan on this fun, exciting, and inspiring initiative. Camp Dror is looking for a Menhalet for its girls’ camp, send CV’s to chaimp@ouisrael.org NESTO Native English-Speaking Teen Olim "All Good Things Must Come To An End" might be true in some cases, but not for our Dale Carnegie graduates! Each participant in our course will receive a one year subscription for Dale's Internet course, at no extra charge. NESTO sends a very warm thank you to Ron Bowman and his staff for making all of this possible on behalf of the course members, the parents and the Israel Center. With G-d's help we will be starting a new course in the future, stay tuned for more details. NESTO Efrat Upcoming Dates On Thursday NESTO Bogrim are having their next installment of the year, and this one will prove to be memorable! Next Tuesday, February 27, comedian David Kilminick will be entertaining all of NESTO's groups, and WOW does he have a special routine planned just for us! Just two days later, on Thursday, NESTO will invite the groups to break their fast with our Purim costume party, with prizes for the winners! Taking a look a bit into the future, March 20th will be the date for NESTO's annual Talent Show. Now that you have advanced warning, we expect everyone to be prepared. " Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 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 A FEW PLACES REMAIN - CALL - 052 821 8975 - 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! BOOKED - WAITLIST ONLY - 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) BOOKED - CALL IN CASE OF LAST MINUITE CANCELLATION - JERUSALEM MONTH BY MONTH - SHVAT TIYUL led by David Magence, exceptional licensed guide - Sunday, February 18th, 2:00-4:00pm, 30 Sh'vat (which is 1R"Ch Adar) - THE VIEW FROM MOUNT SCOPUS - ME'AL PISGAT HAR HaTZOFIM, Can we achieve Rabbi Akiva's level? Botanical Gardens (in honor of Tu biShvat), Tomb of Nikanor, "Maker of the Gates" for the Second Bet haMikdash, See why Mount Scopus earned its name, Original (and expanded), Hebrew University campus And then a casual 10-15 minute walk to: Jacques Lipshitz Sculpture: the Jewish Tree of Life (at the original & rebuilt Hadassah hospital), British War Cemetery: including Jewish soldiers who died in World War I; Jewish Legions which fought in the British Army, Price: 36/40NIS, You Must Register in Advance, Travel Desk (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! Jerusalem month by month - ADAR TIYUL led by David Magence, Exceptional licensed guide ALMOST BOOKED, B”H - 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 TT753 Schedule for Erev Shabbat to Erev Shabbat, 28 Sh'vat - 5 Adar (February 16-23) Friday LEIL Shabbat Shabbat DAY Motza'ei Shabbat Motza'ei Shabbat Shira, Feb. 3rd @ 8:30pm - 35/30NIS, English Stand-up: Jerusalem Style Starring: Charley Warady (headliner as seen on Comedy Central & NBC's Fridays), Boris Melamed (The Humble Show-off). Host: David Schmidt Teichman Family Youth Center at the Israel Center - 050-875-5688 or www.israelcomedy.com SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday Tuesday Wednesday Thursday Friday Upcoming at the Israel Center A Touch of Class - Welcome to an enjoyable evening of well-loved classical favourites. Performed by new immigrants Gila Carcas on the violin and Orah-Chedvah HaShalom on the keyboard, this evening's programme includes pieces and excerpts by many composers from the Baroque to modern times. Gila comes from England and has a PhD from Durham University as well as two first degrees. Orah-Chedvah studied in Amsterdam at the Conservatorium and also in Geneva. Motza"Sh, Leil 7 Adar, February 24th 8:30pm Monday, February 26th, 10:00am - 3:00pm • YESHA FAIR - Pre-Purim: New vendors, stained glass, jewelry, Judaica, Herbie's Hamantashen Sunday, February 25th, Leil 8 Adar, 8:00pm - Meet the Author - Rabbi Dovid Castle will speak about his new book To Live Among Friends: Laws and Ethics of Everyday Interactions (Feldheim '06) the most comprehensive work on the Halachic and ethical intricacies of interpersonal relationships. Rabbi Castle will address some of the more pressing interpersonal issues, annoying situations, and dilemmas that we often face today. Monday, Feb. 26th, 6:30pm - Laughter session with Yehudit Kotler - For women over the age of 16 in English, 20NIS for members, 25NIS for non-members Monday, February 26th, Leil 9 Adar, 8:00pm • 10NIS p.p. Harvey Stein of Movie Memoir Productions will tell you how he can help you create your own movie about your life, the life of a loved one, an event or celebration... preserving stories and memories for family and friends to enjoy for generations. Video Biographies, Video ethical wills... step by step... Machon Maayan - Charity Fashion Show and Boutique - To benefit the Bet Sefer Ahavat Yisrael Ethiopian Fund and OU Israel Youth Programs, Mon. Feb. 26, 7:30pm, Show at 8:00pm, King Solomon Hotel, King David St., “Where Tzniut is Fashionable” - Jewelry, Clothing, Accessories, Art - 25NIS in advance / 30NIS at the door, Tickets available at the OU Israel Center - For more information: Sara 052-600-0258 or Rebecca 052-580-7279, email: MachonShow@gmail.com Tuesday, February 27th, Leil 10 Adar, 8:00pm - Meet the Author - Miriam Millhauser Castle will speak about her new book Practical Inner Torah: A Guide to Going Within (Targum Press '07), the companion work to her first book Inner Torah: Where Consciousness and Kedusha Meet. Based on her healing work worldwide, the Inner Torah books open doors to self awareness, growth, holiness and true spirituality, with a Torah-based approach to know yourself, better your relations with others and reach your G-d given potential. (For women only) Thursday, March 1st - Taanit Esther, 3:30pm • 20/25NIS - The Serious Side of Purim, Special shiur by Rabbi Mendel Kessin, Slow-paced Mincha (4:45pm), mini-shiur, Maariv (6:00pm), fast-breaking refreshments (fast ends at 6:04pm) 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 Your vacation is our project - Pesach 2007 - A Northern experience for the whole family, activities, tiyulim, attractions, shiurim - in the most special places - Glatt Mehadrin, Gebrochts Orthodox Union OU ISRAEL Torah Tidbits [The Parshat Mishpatim Homepage]
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