Sukkot and Simchat Torah Sukkot & Simchat Torah are the 15th & 22nd days (of 355) and the third and fourth Shabbatot (of 51) of 5767 The Torah Tidbits Team wishes you and yours a Chag Sameach and a Shana Tova ...ASHER BACHAR BANU MIKOL AM V'ROM'E'MANU MIKOL LASHON, V'KID'SHANU B'MITZVOTAV... HALACHIC TIMES Candle Lighting and Havdala - Standard Winter Time - Correct for TT 735 • Rabbeinu Tam 6:29/6:21 First day Sukkot Simchat Torah 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. WORD OF THE MONTH The molad of Tishrei was on Friday evening Leil Rosh HaShana. Kiddush L'vana was either said by people before Yom Kippur or right after it. In case one has not yet said KL this month, the last opportunity is Leil Shabbat Yom Tov, first night of Sukkot. Generally, we don't say KL on Friday night (or Yom Tov night). However, iff (if and only if) the last op is Leil Shabbat, then one may say KL then rather than miss it. Each month, the deadline is half way between the molad and the following molad. The average time it takes the moon to go through its phases is 29d 12h 44m 1p. Half of that is 14 days, 18 hours 22 minutes. That time is called the NIGUD, the point in time when the moon is full and stops getting "larger". After the NIGUD, the moon begins to wane and we no longer can say KL. Remember Shabbat Then there was Shabbat Shuva and now we have the third Shabbat of the year. And guess what? We're not going to touch our sets of Arbaa Minim, even though the Torah commands us to take them on the first day of Sukkot. In fact, the Torah only commands us on the mitzva of the Four Species on the first day; taking them on all days of Sukkot is a rabbinic command in commemoration of the Beit HaMikdash. And on the Shabbat of Chol HaMoed we don't touch them. This year, however, it is the Torah's command that is set aside by the decree to prevent inadvertent violation of the Shabbat. Aside from a demonstration of the awesome power of the Sages, given to them by the Torah, it needs to be pointed out that they did not have to make this particular decree. But they did. And again (as we discussed with Shofar) we look for a "handle" to understand why the Sages banned Lulav & Etrog on Shabbat. Part of the answer, again, is that we are not dealing with a problematic coincidence of the calendar, we are dealing with "the first among the days declared holy". G-d sanctified Shabbat and commanded us to "keep" it. And He also used Shabbat as a model to teach us how to sanctify time. He did Shabbat, but we do the Chagim. So Chazal maintained Shabbat's position in the form of the g'zeira. Specific to the Arbaa Minim, if they serve as a strong reminder of Nature, and our connection to it, then Shabbat is the ultimate reminder of Creation of Nature (and everything). And so Shabbat itself takes over for the 4 Species for its day of Sukkot. Readings for Sukkot & Simchat Torah Kohelet provides a sobering balance to potential inappropriate levity of the Chag and hopefully focuses our joy in the proper direction. On the first day of Sukkot we read from Parshat Emor, Vayikra 23, the Portion of the Festivals. We actually start the reading several p'sukim earlier with the mitzvot of not taking an animal from its mother to use it as a korban before it is 8 days old. And the prohibition of slaughtering an animal and its offspring on the same day. This second mitzva applies to korbanot and to "secular" use of animals for food. The first mitzva is specifically for korbanot (but its spirit belongs to profane animals too). Then we come to the Festivals portion. The Torah begins with Shabbat, followed by Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkot. This 52-pasuk portion is read for 7 people this year, because it is Shabbat. The Maftir is read from a second Torah, from Parshat Pinchas. It is a 5-pasuk presentation of the Korban Musaf of the first day of Sukkot. The Haftara comes from Zechariya and contains the famous prophesy of the time in the future when other nations will recognize the One G-d and those nations that persecuted Israel will be severely punished. There is a universal message of Sukkot in that people from other nations will also be challenged with the mitzva of Sukka. The universal nature of Sukkot can also be seen by the 70 bulls of the Musafs of the seven days. So too, the fact that the world is judged for rainfall on Sukkot gives the holiday a universal flavor. At Mincha on Shabbat-Yom Tov afternoon, we read the first parts of V’ZOT HABRACHA, which is the upcoming “weekly” sedra for the second Shabbat in a row. The custom is to read Megilat Kohelet on Shabbat Chol HaMoed Sukkot. But when Rosh HaShana is Shabbat (and Sunday), then Sukkot is Shabbat, Simchat Torah is Shabbat, and there is no Shabbat Chol HaMoed. Chol HaMoed Simchat Torah On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha. Because it is Shabbat this year, there are 7 official Aliyot, rather than the 5 as on Yom Tov days. The sedra is not completed with these 7 Aliyot, but the reading goes a bit further than in years when Simchat Torah is on a weekday. These seven (customs vary) portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows everyone to receive an Aliya on Simchat Torah. Following this, the Chatan Torah is called for the last Aliya in the Torah. A chupa is often made over the Bima by four tall guys with a talit, as the Torah is completed. There is a custom that the last Aliya before Chatan Torah is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya. After V'zot HaBracha (and the Book of D'varim, and the whole Torah) is completed, the Torah is lifted, closed, and "dressed" and a second Torah is read from. This time, the honor of the Aliya goes to the Chatan B'reishit, for whom will be read the beginning of the Torah. We never finish with the Torah. We begin it as soon as we get to the end. This is the “real” reason for our great joy. School children are joyful when the school year ends. We celebrate, not the conclusion of the Torah, but the wonderful feeling of beginning again and of being the people to whom the Torah was given and for whom the Torah is our way of life. Again a Chupa is made for this Aliya (customs might vary from shul to shul). The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat. Then Maftir is read from a third Sefer Torah. It comes from Parshat Pinchas and presents the Musaf of Shmini Atzeret. Finally, the Haftara of Simchat Torah picks up where the Torah left off - with the beginning of the Book of Yehosha. Aside from its being the natural choice for Haftara of V'zot HaBracha because it is its continuation, it also contains G-d's encouragement to Yehoshua to cling to the Torah and immerse in it day and night. Particularly suited for Simchat Torah. V'zot HaBracha is never read on Shabbat in Chutz LaAretz - strange for a "weekly sedra". Here in Israel it is occasionally read on Shabbat. V'zot HaBracha takes up only 70 lines in a Sefer Torah (shortest sedra). It has 10 Parshiyot; 2 open, 8 closed. 41 p'sukim - ranks 52nd; 512 words, 1969 letters - ranks 54th What does Sukkot commemorate? Tur says that had the mitzva of Sukka been commanded at Pesach-time (because of its connection to the Exodus), it would not be noticeable that we are performing a mitzva; it would seem that we are merely seeking comfort in the warming springtime. On the other hand, when we leave our homes as others are returning to theirs in anticipation of cooler and wetter weather, the mitzva aspect of Sukka is manifest. Rambam seems to take an opposite view, namely that the timing of Sukkot is a kind gesture by G-d - we dwell in the Sukka when it is neither too hot nor to cold to do so in an enjoyable manner. (A lot depends upon where you live - Eretz Yisrael is highly recommended.) Ramban says that Sukkot is set at the other side of the year from Pesach to emphasize that we must appreciate G-d's having taken us out of Egypt and protecting us in the Wilderness - ALL YEAR ROUND. Pesach and Sukkot are each a 7-day commemoration of the Exodus, each begins on the 15th day of the first month of the year (both Nissan and Tishrei are first months). According to the Vilna Gaon, after the Sin of the Golden Calf, the Heavenly Clouds left the people. Only after the command to build the Mishkan, and after the materials were collected and the construction was about to begin, did the Clouds return. The GR"A says that this happened on 15 Tishrei, hence that date for Sukkot, the Sukka reminding us of the Clouds. Menorat HaMaor says that Sukka is a humbling experience, perfect for the Jew who has just brought in the harvest and is about to tuck himself comfortably into his home for the winter. He would usually burst with pride at what he accomplished. Sukka brings the Jew out of his complacency and remind him - in the frail Sukka- of G-d's dominion over nature. Chidushei HaRim says that the reason given by the Torah for Sukka - In order that your generations shall KNOW... KNOWLEDGE can be achieved best (or only) in a sin-free atmosphere, only right after the Yamim Nora'im. A person does not sin unless he is overcome by foolishness. Thus, we are capable of fulfilling the mitzva of Sukka best during the days following Yom Kippur, when T'shuva has restored our mental powers. The Composite Chag and the Simcha Machine Picture, if you will, a machine that we will use to filter out the element of simcha (joy) from other holy days, copy that element of simcha without its partner emotions, and build with that simcha, a special holiday, one well-suited to represent them all. Put Pesach into the machine and extract the joy of leaving Egyptian slavery and humiliation to become G-d's people. Leave behind the reminders of the bitter years as slaves. Leave behind the nervous anticipation of what will become of this new nation, so long enslaved. Take that pure joy of Pesach, duplicate it (don't take it away from Pesach) and fashion another seven day holiday beginning on the 15th of the first month of the year (Nissan and Tishrei both qualify for that honor), and let it too be in commemoration of the Exodus. Now take Shavuot, the time of the receiving of the Torah. Put it into the machine to separate its exquisite joy from the other feelings of awe and dread. The thunder, lightning, fire and smoke, ever strengthening sound of the Shofar were not joyful experiences. But the joy of Torah is real and very much a part of Shavuot. Duplicate it. Leave the original with Shavuot and take the copy, the pure joy of being one of G-d's nation. Attach that to an eighth day that will follow the seven days of the Chag. Let that be a day of rejoicing in the Torah. Pure joy. Let's call it Simchat Torah. Let's put it right after the seven days of the Chag rather than after seven sevens of days following the first day of Pesach. The weather is not ideal and waiting will be a hardship. Now take Rosh HaShana and Yom Kippur, the Yamim Nora'im. Days of Awe. Days when the heavenly books of Life and Death are open before G-d. Put them into the machine and don't be surprised by the great joy that filters out. We don't always so the joy on RH and YK, because many other emotions - all somber and serious, cloud the mixture. But take the joy of G-d's forgiveness, take the joy of being HaShem's children - even if He needs to castigate us. Copy it and pour it onto the seventh day of Chag - Hoshana Raba. Let that day be the culmination of the T'shuva and Kapara process begun nearly two months earlier. You've got a holiday that is so joyous that our Sages identified it as Zman Simchateinu, the time of our joy. Fully recognizing that Simcha is a mitzva for all three Regalim, and probably for Rosh HaShana and Yom Kippur as well, our commentaries nonetheless point out that the command of Simcha is not mentioned specifically in connection to Pesach, only once with Shavuot, and three times with Sukkot. If you are not yet convinced that Sukkot is a composite of the other chagim, take a look at its Torah reading of the first day. Topic: the cycle of the year. Shabbat, Pesach, the Omer, Shavuot, Rosh HaShana, Yom Kippur, and Sukkkot. All other holidays have readings that are specific to each chag. Not Sukkot. It is the holiday of holidays. And what about its name!. No, not Sukkot or Chag HaAsif. The other name. Chag. Sukkot is called Chag. Just Chag. For it is the quintessential Chag. And emotionally, only after the spiritually cleansing experience of the Yamim Nora'im can we be truly happy. And not even too much later. Right after Yom Kippur is best. And that's what we have. No time to come down from the high of Yom Kippur. Too busy building the Sukka, acquiring the Arbaa Minim. Preparing for Yom Tov. What also adds to the feeling of Joy is G-d's telling us that He remembers fondly our kindness to Him, by our following Him through the Midbar, the Wilderness, for 40 years. Give it your all! The Four Species represents our all. Two famous symbolisms see the Minim as heart, spine, eyes, and lips - and as representing four types of Jews, covering the whole people of Israel. Sukkot is truly Zman Simchateinu. Take Rain Seriously From Musaf of Shmini Atzeret (a.k.a. Simchat Torah in Israel, but that might confuse readers in Chutz LaAretz - and even some from here) until Musaf of the first day of Pesach, we say that G-d is (among other things), the MASHIV HARU'ACH UMORID HAGASHEM (MHUH). This is what Rabbi Eliezer and Rabbi Yehoshua discuss in the opening mishna of Masechet Taanit. Rabbi Eliezer felt that we should begin "mentioning" rain from the first day of Sukkot, since the world is judged for rainfall on Chag (Sukkot). Rabbi Yehoshua objected and said that rain is a negative sign on Sukkot, so why mention it. R' Eliezer claims he was not suggesting asking for it; only mentioning it at this appropriate time. R' Yehosha states that if mentioning is not a request then we should mention MHUH all year round. Meaning that it is his opinion that we should mention rain only when we want rain, namely at the beginning of the rainy season. R' Yehoshua's opinion prevails and we begin mentioning MHUH from Shmini Atzeret Musaf. We will ask for rain from the 7th of Cheshvan. If one omits MHUH from the second bracha of the Amida, AND does not say MORID HATAL either, the Amida must be repeated. In Israel (and in many communities in the Diaspora), where MORID HATAL is said when MHUH is not said, it is considered that G-d’s role as Weather Maker is acknowledged throughout the year. Therefore, if one forgets MHUH, he can assume that he said MORID HATAL in its place (by force of habit) and his Amida is not invalid. Referring you to the box in the upper right, notice the phrasing. The bracha is a list of G-d's powers, MHUH being one of them. In addition to remembering MHUH, it is a good idea to become more familiar with all of the davening and to say everything with more Kavana and understanding. REMEMBER: for the two weeks after we start to say MHUH, we still say V'TEIN BRACHA in BAREICH ALEINU. We do not yet say TAL UMATAR until 7 Cheshvan (in Israel. Beginning of December in Chutz LaAretz.) The Mishna explains that we delayed asking for rain until the last Oleh Regel (Pilgrim) returns home. Although this is anachronistic in our time, we retain the delay of two weeks as a practice of old, and as a reminder that this particular practice was based on our care and concern for every single Jew. This lesson is important and is therefore perpetuated even when the exact circumstances do not necessarily exist. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean As explained by the Mishna, the Lesser Sanhedrin consists of 23 judges. Unlike the Great Sanhedrin, there are numerous Lesser Sanhedrins, one for each city that has a population of at least 120 men. There is also one Lesser Sanhedrin in each tribe, according to the opinion of Ramban, which acts as a supreme court over the courts of that tribe. Additionally, there are two special Lesser Sanhedrins, one of which meets at the entrance to the court of the Holy Temple, and the other that meets at the entrance to the Temple Mount. These two Lesser Sanhedrins serve a special function in determining the law. The most erudite member of the Lesser Sanhedrin is the chief judge. The court sits in a semi-circle so that each judge can see the others. These courts are given the responsibility of meting out the death penalty, and because of the seriousness of the burden are not give permission to hear any cases that does not involve capital punishment. This unusual specialization by the court emphasizes the seriousness of the task and the difficulty involved in judging these types of cases. In an attempt to insure accuracy of their judgments in this area, therefore, the Lesser Sanhedrin only hear cases where the accused faces the death penalty. Rambam enumerates 36 cases in which the punishment is death. The Lesser Sanhedrin has jurisdiction over these 36 cases. If a defendant in one of these cases is found guilty, the Lesser Sanhedrin would be forced to decree one of the four types of death sentences. These four types of death sentences are used in specific cases. The first is death by stoning. This form of capital punishment applies to 18 types of cases: if a man has intercourse with his mother, his father’s wife, his daughter- in-law, a betrothed maiden, a male or a beast; a woman who has intercourse with an animal; an idolater, a person who offers his child to the idol Molech; a necromancer; a wizard; an enticer to idolatry; a seducer to idolatry; a sorcerer; one who desecrates the Sabbath; aone who curses his father or his mother; a stubborn and rebellious son. The third is death by decapitation. This form of capital punishment applies to two cases: to a murderer and to the inhabitants of a city seduced to idolatry. The fourth and final death sentence is strangulation. This form of capital punishment applies to six types of cases: one who has intercourse with a married woman; one who strikes his father or mother; one who kidnaps his fellow man; an elder who rebels against a decision of the Great Sanhedrin; one who is a false prophet; and one who prophesies in the name of an idol. For the sake of completeness I have listed a basic outline of the four broad categories of capital offenses as they relate to four applicable method of execution. However, if should be noted that these headings are at best only general descriptive categories. The legal definition of each incorporates various elements of each transgression, the minutiae of legal requirements surrounding it, and the particularities and details of its application in specific cases. These render the offense into a specific and unique legal concept which is quite different from the apparently simplistic categorical headings. In addition, the Jewish legal system further restricted the application of the death penalty by instituting a series of highly restrictive requirements that had to be met before the death penalty could be rendered and imposed. These included certain obligatory preliminary warnings that had to be given to the perpetrator before the commission of the offense and, at the trial, exceedingly difficult standards of evidentiary proof were imposed in capital cases. Moreover in order to acquit a defendant, a simple majority of the judges is sufficient. In order to convict, however, there must be a majority of at least two. The attitude of the law toward capital punishment can be seen from the following Mishna: "A Sanhedrin that effects an execution once in seven years is branded a destructive tribunal; Rabbi Eliezer ben Azariah says, Once in 70 years. Rabbi Tarfon and Rabbi Akiva say: Were we members of a Sanhedrin no person would ever be put to death." The only issue left to mention regarding the Lesser Sanhedrin is that their jurisdiction over the death penalty extends not only to cases involving human life but also to certain cases involving animals. One example is that of an animal charged with having carnal intercourse with humans. Just as the man or woman is to be put to death for this unnatural crime, the animal meets a similar fate. Both receive their sentence from a Lesser Sanhedrin. A second example is that of an ox that killed a person. The Mishna states that the ox has to be judged by the Lesser Sanhedrin. The Mishna derives this law from the verse “the ox shall be stoned and its owner also put to death”. As explained by the Talmud, since the verse juxtaposes the death of the owner and the death of the guilty ox, the same law that would have applied to the owner had he been guilty of homicide is applied to the ox if it is found guilty of homicide. The owner, of course, is not put to death in these cases because one is put to death for a murder only that he commits personally. Rambam in his code concludes that all animals which have been tamed, except for snakes, must be judged by a Lesser Sanhedrin if they are to be put to death for having killed a person. Snakes that killed a person may be put to death without a trial. The subject matter of this lesson is more fully discussed in volume 1 chapter 1 of Jewish Jurisprudence by Emanuel Quint & Neil hecht. Copies of both volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: I have been placing my sukka on my balcony for years. A neighbor's tree has been encroaching on the air space. I have trimmed branches in the past but now the branches very high overhead densely cover major parts with wide leaves. Do high branches ruin the sukka's kashrut? If so, do I have the right to make him cut down the significant section of the tree that causes the problem, and, if so, who pays for it? A: This issue was addressed at length in an article by our esteemed colleague, Rabbi Yona Reiss, a dayan and director of the Beth Din of America. We will summarize (with his permission) those of his conclusions that impact our case. We discussed in the past (Ask the Rabbi, Sukkot 5765) some of the intricacies of the circumstances under which foliage over a sukka renders it invalid. To oversimplify, if the sukka is mainly covered by leaves so that there is more shade than light going through, it invalidates the sukka (see Shulchan Aruch, Orach Chayim 626: 1) even if the foliage is more than 20 amot above the sukka (Mikra'ei Kodesh, Sukkot 15.3). Inquire if you are unsure if your sukka is disqualified. We now move to issues of nizkei shecheinim (damages caused by neighbors). The Shulchan Aruch (Choshen Mishpat 155:26) rules that if Reuven's tree extends over Shimon's property, Shimon may cut off the part that disturbs use of his own property. When it does not cause clear damage, we apply the rule that the land was distributed so that people would allow each other to benefit from each other's property when appropriate (Bava Batra 27b). Along similar lines, the person who may be damaged indirectly by his neighbor's activity in his own property should be the one to take precautions to avoid the damage (see ibid. 25b). Who has to toil and/or pay to cut off the branches? When one acts in a manner that does not cause damage at the time of his action but the damage develops over time, it is up to the person who is being damaged to distance himself (see Shulchan Aruch and Rama, ibid.:31). We do not find precedent to make the damager pay when he initially acted properly (e.g., when planting the tree in his own area) and the damage arose indirectly. When describing the right to cut down the bothersome branches, the Rambam (Shecheinim 10:8) and Shulchan Aruch mention the damaged person as the one who cuts it down, presumably because this is his responsibility. When the tree grows such that it causes severe damage, we find poskim who say that the tree's owner has to remove the branches at his own expense (Shut Hon Rav (CM 8)). However, not only is this opinion apparently not unanimous, it likely applies only when it was quite clear at the time of his action that a serious problem would arise. In contrast, in our case, it was not necessarily clear at the time the tree was planted that it would grow in a manner that would invalidate a neighbor's sukka. Therefore, it is not possible to require the owner of the tree to pay money or to do the cutting himself. On the other hand, you are not required to pay for any damage to the tree that may occur if you responsibly cut down as much as is needed (see Shulchan Aruch, ibid.:30). In summary, halacha allows you to cut down the part of the tree that is causing the problem and no money needs to be paid to you for your work or by you for possible damage to the tree. An important piece of advice is that you try to work everything out through mutual agreement and compromise in advance. Make sure that your sukka remains a sukkat shalom. 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) How can it be that the Jewish people hadn't kept the mitzva of sukka for over 900 years? This can be understood by the explanation for the mitzva given by Rabbi Abuhav (Menorat Hamaor 3,4,1). He explains that the idea of a sukka is that a person should leave the security of his home in order to place himself in the hands of God for protection against the elements. The common denominator between the generation of Yehoshua and Ezra is that these were both generations of Aliya. These are the two generations in history that were willing to sacrifice their previously sheltered environment and make Aliya. And, therefore, it was these two generations who were able to appreciate the mitzva of sukka like no one else. Our generation is the third generation in history that has left the exile in order to put our lives in the hands of God here in Israel. So we too can appreciate with "extremely great rejoicing" the mitzva of sukka in our day in its revival after nearly two thousand years. 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 & Wit To answer this, he quoted a halacha: if a person has a field which has no fence around it and his neighbor puts up a fence around three sides of the field, the owner of the field does not have to pay for the fencing, as his field is still unprotected on the fourth side. However, if the owner of the field then adds fencing on the last side, the owner of the field must share the cost of the other three sides, for now the fencing serves a purpose. "The same thing applies to our lives", the Gaon concluded. "It is true that we are created and we are born and we live against our wills, but when it comes to dying, none of us wants to die. By the fact that we want to live we indicate that we indeed wanted to be created, to be born, and to live, and therefore we are held accountable for our lives." 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). [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.i Simchat Torah There is also the custom of throwing sweet foods at the person who gets the last Aliya in the Torah and at the one who has the Aliya starting the new cycle of Torah readings. These people are called (Chatan Torah) the "groom of the Torah" and (Chatan B'reishit) the "groom of B'reishit". In calling them bridegrooms, we point to the fact that we have a love for the Torah like a groom has for his bride. The same way we throw candies at a groom when he is called up to the Torah, we throw candies at these two grooms. In some communities it was the women who just recently got married - all the new kalot, brides - who would throw the candies at the two grooms of Simchat Torah. CANDIED APPLES Cook over low heat, stirring constantly. Continue cooking without stirring until syrup forms a hard ball when a bit is dropped into cold water. Remove saucepan from stove and place in a pan of very hot water. Wash apples and dry thoroughly. Remove stems. Insert wooden skewers into stem end of each apple. Dip apples in hot candy immediately after removing it from heat. Let harden and cool. Makes 6 candied apples. [6] From the desk of the director Rambam suggests that the Arbaa Minim memorialize the historical process of the Exodus and the climactic entry in to Eretz Yisrael. For, in essence, the Four Species were characteristic of those seen on the way: palms in the desert, willows on the banks of the River Jordan, trees dense with foliage in the hilly forest thickets and fruit of the goodly tree in the orchards. The botanical characteristics of these plants contribute to a deeper under- standing, related to the agricultural harvest and the prayers for rain and prosperity. The example, par excellence, is the Etrog. For unlike other fruits, its stigma (Pit'om) stays on after it has ripened and the tree gives fruit several times a year. The willow (Arava) with its dependence on water contrasts heavily with the myrtle (Hadas) which can survive days without water. No wonder, then, that we use the Arava for the Hoshana ceremony in which we call out to Hashem to save us. Lastly comes the Lulav, the spear-looking symbol of victory (cf. Maccabees 1, 13:51; Vayikra Rabba 30) that portends well for the future sustenance of the Jewish people. Now we might better appreciate the significance of saying our prayers as all four symbols combine in our hands! Shabbat Shalom and Chag Sameach, Menachem Persoff SHEYIBANEH BEIT HAMIKDASH... Yom Kippur, Was it a Dream? (A Story) The day went smoothly. Well before dawn, the acting Kohen Gadol had removed the ashes from the Mizbei'ach. By 4:21am, he had already immersed for the first time, arrayed himself in the Bigdei Zahav and slaughtered the Tamid Shel Boker. True to his word, Naphtali, the head Shocheit of the Mikdash did not leave his side. The acting Kohein Gadol would commence slaughtering the animal and Naphtali would effortlessly grasp the knife in the middle and finish the cut while the Kohein Gadol took a Mizrak and received the blood. By 5:11, the Kohein Gadol joined the other Kohanim in the Lishkat Hagazit and said Kriyat Shema, the Aseret Hadebrot, Birkat Kohanim and the Tefilla. He trimmed the Menorah, offered the daily incense, and finished sacrificing the Tamid Shel Boker together with its accompanying Menachot, Chavitin, and Nisuch Hayayin. He slaughtered and sacrificed the Musafin, one bullock and seven lambs. By 8:41, he had immersed, changed into the Bigdei Lavan, and confessed his sins over a bullock that he himself had purchased. As he placed his hands on its head, he said with real feeling, "O G-d, I have committed iniquity, transgressed and sinned before Thee, I and my house. O G-d, forgive the iniquities, transgressions and sins which I have committed and transgressed and sinned before Thee, I and my house, as it is written in the law of Thy servant Moses, 'For on this day shall atonement be made for you to cleanse you: from all your sins shall ye be clean before the L-rd'" As he confessed his sins, he recalled the Yerushalmi, "'Iniquities', these are sins committed presumptuously, 'their transgressions', acts of rebellion. 'Their sins', these are sins committed accidentally" "When the Kohanim and the people … heard the Shem Hameforash - the Ineffable Name - coming forth from the mouth of the Kohein Gadol," the untold myriads standing in the Azara "knelt and prostrated themselves and fell down on their faces and said, 'Blessed be the name of the glory of His kingdom for ever and ever'" Shaken, the Kohein Gadol answered them, "May you be purified!" He walked over to the eastern gate of the Azara, "and two [identical] he-goats were there and there was also an urn containing two lots. Upon one was written "Lashem" and on the other was written "La'azazel." Gazing at the massive gold facade of the Bayit for a minute, he stood behind the goats. Flanked by Meir Hakohein on his right and the Rosh Mishmeret on his left, he slipped his hand into the urn and drew out the two lots simultaneously. As he felt them in his hands, he remembered the Gemara. "Throughout the forty years that Shim'on Hatzadik ministered [as Kohein Gadol], the lot [for Hashem] always came up in the right hand." He offered a silent prayer and took a deep breath. Slowly, ever so slowly, he opened his hands. The lot Lashem was in his right hand! A true sign of Divine grace! Grasping the lot, he raised his right hand for all to see. A spirit of rejoicing and exaltation instantly spread through the crowd. Euphoric, he felt like he was "on a roll". Energized, he approached the goats and bound "a thread of crimson wool on the goat that was to be sent to Azazel." He tied a another strip of wool on the goat that would be slaughtered as a Chatat. He turned to the bullock, placed his hands on its head, and confessed sin a second time, beseeching forgiveness for himself, his wife and ALL the house of Aaron. And as before, when the people heard the pronounced name of G-d they "knelt, prostrated themselves and fell down on their faces, and said, 'Blessed be the name of the glory of His kingdom for ever and ever." Once again, the Kohein Gadol answered, "May you be purified!" He slaughtered his bullock and gave the sacrificial blood to a Kohein to stir so it would not coagulate. With great trepidation, he entered the Kodesh Hakodashim to offer Ketoret. There, he perceived G-d's awesome holiness in the columns of rising smoke, but he did not get flustered. There was a spirit of anticipation in the air. However, when they brought him the Sa'ir Hamishtalei'ach, it was with trembling, that he placed his hands on the goat's head and confessed the sins of K'lal Yisrael. After he finished, the Ish Iti, the "designated man", led the Sa'ir Hamishtalei'ach - the bearer of Israel's sins - out of the Azara towards the wilderness. Meir whispered to the Kohein Gadol, "This is no time to stop. According to Rav Reuven's "Time Motion Study for the Kohein Gadol for Yom Kippur", you're running 25 minutes late!" The Kohein Gadol nodded and swiftly began to remove the Emurim, the sacrificial portions of his bullock and the goat previously slaughtered to burn them on the Mizbei'ach. Under Naphtali's guidance, he dismembered the carcasses in their skins and twisted their limbs around carrying-poles; they would be carried outside of Jerusalem and burnt. There was an air of suspense; everybody was waiting for word that the Sa'ir Hamishtalei'ach had "reached the wilderness". However, the Ish Iti did finally come to the ravine; he removed the red strip of wool from between the horns of the goat, and divided it in half. He fastened one piece to a nearby rock, the other he retied to the goat's horns; another red wool "ribbon" had been previously hung at the entrance of the Ulam. R. Ishmael had said that when the goat reached the wilderness, if Am Yisrael merited it, the threads turned white. Back in the Mikdash, the Kohein Gadol was getting very fidgety. The Ish Iti should have pushed the goat over the cliff by now. Why isn't there word? Suddenly… the Azara fell silent. Then there was a shout, then a roar from 100,000 throats! People were excitingly pointing to the piece of wool hanging at the entrance of the Ulam. IT HAD TURNED WHITE! Then something amazing happened, something totally unprecedented. Everyone in the Azara started singing over and over and over again, "Though your sins be as scarlet, they shall be [forgiven and be] as white as snow." And then everyone started to dance! Even dour Pinchas Hamalbish danced a few steps! The rest of Yom Kippur passed like a dream. Catriel's book in progress: The Temple of Jerusalem, A Pilgrim’s Perspective; A Guided Tour through the Temple and the Divine Service Parsha Pix TTRIDDLES... Last issue’s (Haazinu-YK) TTriddles: This week's TTriddles: Israel Center Miscellany Judaism A-Z Hotline NESTO Native English-Speaking Teen Olim Travel Desk: 566-7787 ext. 261 Palmach Museum, Tel Aviv - Monday, October 16th with Nachman Kupietzky - BOOKED waiting list only Caring Gives Strength - Tuesday, October 17th, Visits with Gush Katif expelees - BOOKED waiting list only Belz Shul tour for men - Friday, October 20th - Canceled Simchat Beit HaSho'eiva at Army Bases - Tuesday, Chol HaMoed - BOOKED waiting list only Jerusalem Month by Month - CHESHVAN led by DAVID MAGENCE, our exceptional licensed guide - this time - MOTSA'EI SHABBAT, November 4th from 7:30-9:30pm (approx) - "IN THE FOOTSTEPS OF SIR MOSES MONTEFIORE"; Establishment of the first neighborhood outside the Walled City. This took place in the month of Heshvan 1860 (=5621)(and Sir Monetfiore was also born during this month), We will visit the famous windmill, the Montefiore Carriage, Mishkenot Shaananim and Yemin Moshe, The Panoramic View of the area is breathtaking in itself. You must register in advance, Call travel desk 566-7787 ext. 261 • NIS36 members / 40 non-members The Back Page of TT735 Schedule for Erev Shabbat to Erev Shabbat, 14-28 Tishrei (Oct. 6-20) Friday Shabbat day - Yom Tov Motza'ei Shabbat - Chol Hamoed Sunday - Chol Hamoed Special Advanced Screenings of Home Game the Movie at the OU Israel Center on Chol Hamoed Sukkot. - See the movie that has been screened in over 90 locations throughout Israel and has received outstanding reviews. "An unbelievable movie developed brilliantly" - Amit Segal, Channel 2, "Original and Captivating" - Yuval Rivlin, Makor Rishon. Because it is time to begin to understand what Gush Katif families experienced – from a totally new perspective - through the eyes of their youth. A must see movie for every Jew. 25 NIS admission fee, For more information visit www.homegamethemovie.com, 4 showings: Sunday, Monday, Tuesday, Wednesday - 8:00pm Monday - Chol Hamoed Tuesday - Chol HaMoed Wednesday - Chol HaMoed Thursday - Chol HaMoed Friday New Mother Daughter Bat Mitzva Series with Mrs. Pearl Borow, Mondays starting right after the chagim (02) 671 3567 Please be advised that librarian Yaacov Rosen will adjust his hours after the Chagim, as follows: SUN 10-1:30 • MON 4-6 • WED 10:30-2:30 • THU 11-2:15 Note: Most (but not all) regular weekly classes resume IY"H during the week following Sukkot. If you are in doubt as to whether or not a class is taking place, please call. Note the following specials: Lunch-time video schedule for the week following Sukkot: Monday, Oct. 16, 7:30pm and Wednesday, Oct. 18, 9:00am - Dr. Avivah Gottlieb-Zornberg Root & Branch Association in cooperation with the Israel Center - Monday, October 16th • 19:00; Ecology Seminar Thursday, October 19th • 19:30 TUE October 17, 2:00pm- “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 “Robert’s”- 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. (1½ hours) Wed. Oct. 25th -3 Heshvan - 8:00pm - Capt. Zvi Webb while fighting as a soldier in the Vietman War began serving his true Commander in Chief. He wrote a fascinating true story - a book about his spiritual return to Judaism,"The Loyal Soldier". Join us in hearing his story. SING ALONG HOWIE KAHN - "EREV SHIRA" FOR ANGLOS; An Evening of Music, Humor and Nostalgia, Motza'ei Shabbat, October 28th, 8:30pm - The Songs of Baruch Chait (Rabbis' Sons/Kol Salonika) and Shmuel Brazil (Or Chodosh/Shmelkie's Nigunim), Songs from Broadway (Rogers & Hammerstein/Lerner & Lowe) and a bit of SHLOMO CARLEBACH OU ISRAEL CENTER [The Sukkot Homepage]
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