Shabbat Parshat Truma - Hafsaka This Shabbat is the 155th day (of 355) and the 23rd Shabbat (of 51) of 5767 ...V’SHACHANTI B’TOCH B’NEI YISRAEL V’LO E’EZOV ET AMI YISRAEL: (M’LACHIM Alef 6:13) HALACHIC TIMES Candle lighting and Havdala - Standard (winter) time * Important clarifications concerning the Candle Lighting times WORD OF THE MONTH KL for 3-day people began last Tuesday. 7-day people have their first and best opportunity on Motza"Sh T'ruma. Last op this month for all is Motza"Sh, Leil (regular) Purim, until the eclipse begins. Next Motza'ei Shabbat, there will be a Total Lunar Eclipse from 11:30pm to 3:11am. More on that IY"H next week. As to this Motza'ei Shabbat and the first op for KL for 7-day people (meaning, people who consider the first opportunity for Kiddush L'vana to be 7 full days after the molad), there is an interesting discussion in Sefer Kidush L'vana Otzar Halachot uMinhagim by R' Yaakov Tannenbaum. He writes that there were those who would not say KL on Leil 7 Adar, Moshe Rabeinu's yahrzeit, finding the moods of 7 Adar and KL incongruous. Others would specifically say KL on 7 Adar, even if 7 full days from the molad hadn't passed. A significance was noted that with Moshe's passing, Yehoshua took over the leadership, and he is linked to the Moon as Moshe was to the Sun. Other factors that come in are Motza'ei Shabbat and wintertime with probable clouds, both factors which contribute to not delaying KL once it may be said. Bottom line: This Motza"Sh is the first opportunity for KL for 7-day people. It's Motza'ei Shabbat, the preferred night for KL. It's also Leil & Adar which some say you shouldn't, others say you should, others say the 7 Adar date is irrelevant to KL. Therefore, this Motza"Sh is perfect for KL (weather permitting) for those who have not yet said it. Diametrically Different Donations This was so for all mentioned items, except one. Rashi tells us that there was no minimum or maximum (nor even "suggested donation") amounts for any of the materials... except for silver. Silver was obligatory (for males between 20 and 60 years of age), not voluntary. An amount was specified - a half silver-shekel. No one was to give more or less than the half-shekel. (The mitzva of half-shekel - which was the Maftir this past Shabbat and which we will read about in another couple of weeks was voluntary for women and children. Possibly this first time, it was only for those obligated.) Although the half-shekel "tax" was used to count the men of military age, its primary function the first time was to provide the silver needed for the Mishkan. (The half-shekel fund in the Beit HaMikdash - past and future - was used to purchase communal offerings and pay for many communal needs - daily korbanot, musafim of Shabbat, Rosh Chodesh, and Yom Tov, the Lechem HaPanim... plus the salt for ALL korbanot, public and private. So too, the wood for the Mizbei'ach. And more.) The main use of silver was for the foundation sockets that supported the wall-boards of the Mishkan. Think about this: Which is more even - people donating different amounts based on their financial status, or everyone giving the exact same amount? There seems to be a logic to each side being the fair one. The "correct" answer is probably both. We need both. And we have both. All the materials were given according to a person's heart. Some gave more than others, some less. And that's okay usually. And what was the amount of that "everyone the same" donation? Half of a shekel. Half. That's a part of something. It isn't a whole. That reminds us that each person is a part of the Klal, the whole. He or she is an individual, but also a part of the whole. An equal part of the whole. See the Menora? I gave a lot of gold for it. Maybe so, but see the foundation of the Mishkan - you and I and everyone else have an equal share in that. Both types of donations are needed; both are T'RUMA. Side point: Maybe a good analogy, maybe not. You decide. Take a look at the US Congress. Each state has two senators, regardless of population. The more populous states shall not add, nor shall the less populous states subtract from the two senators. On the other hand, the House of Representatives is based on the relative populations of the states. There are eight states with one rep each and California has 53. Which is fairer representa- tion - Senate of the House? It depends from what perspective. Both exist. T'ruma 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. Kohen - First Aliya -16 p'sukim - 25:1-16 It seems from our sources that silver was not as "as each person sees fit" as the other materials (see Lead Tidbit). Almost of the silver (used for the ADANIM, foundation blocks of the Mishkan) came from the mandatory and specified collection of the silver half-shekel). Some additional silver that was donated was used for Mishkan "decoration" and vessels. "And they shall make for Me a Sanctuary, and I will dwell in their midst" [95,A20 25:8]. This wellknown pasuk constitutes the mitzva to build the Mishkan in that generation, and the Beit HaMikdash in later times. Each time the Mishkan was taken apart, transported, and reassembled, the mitzva was fulfilled. It was fulfilled by Shlomo HaMelech and his generation, and by Ezra HaSofer and his generation. It will be fulfilled IY"H when the third Beit HaMikdash will be built, IY"H in our own time. SDT: Some commentaries interpret the word B'TOCHAM as "within each person of B'nei Yisrael", not just in the midst of the People, thereby personalizing the relationship between G-d and each person. In a different way, this also points to the building of a Mikdash in one’s own heart. in a figurative sense. SDT: V’YIKCHU rather than V’YITNU. “Take” rather than “give”. Famous question. The Malbim answers it this way. Really, everything belongs to G-d. So how can we give to Him. Our first step is to take from Him by using worldly goods for sacred purposes. Just as making a bracha enables us to take possession of food which is essentially G-d’s, so too did the donations of materials for the Mishkan make those materials ours to give (and the balance to keep). MitzvaWatch: Rambam gives 14 rules for the counting of the 613 mitzvot. Rule #12 is that it is not "appropriate" to count as separate mitzvot those commands that are part of a more all-encompassing mitzva. Therefore, Rambam does NOT count among the 613 the mitzvot to make the Aron, Menora, Shulchan, Altars, etc. since they are included in Building the Sanctuary. In other words, ALL of the details of the building of the Mikdash are included in this one single Mitzvat Asei. Other mitzva-counters disagree. E.g. Ramban counts the making of the Aron as a separate mitzva (but not the other sacred vessels). And, as you will see, there are specific details that are counted as separate mitzvot by Rambam too. G-d will show the various forms that the work should take as models for the people to follow in M'lechet HaMishkan, the sacred task of building the Mikdash. [S> 25:10 (13)] The first specific command is that of making the Aron (Ark). It is to be made of wood, gold- plated inside and out. Four gold rings are to be fixed to its sides to receive the Carrying Poles (themselves made of gold-plated wood). The Carrying Poles, once inserted into the rings, may never be removed [96,L86 25:15]. MitzvaWatch: Note that although all the positive commands related to the details of each of the vessels are included within the "master-mitzva" of building the Mikdash (and everything in it), this prohibition is counted separately. In other words, the commands to make the Aron, to plate it with gold, to attach rings, to make poles, to cover them with gold, to put a decorative border around the top of the Aron, to make the lid, etc. etc. are all part of the mitzva to make the Sanctuary. The prohibition of removing the carrying poles is its own mitzva. The "Testimony" (the LUCHOT - Tablets) shall be placed in the Aron. Clarification: Some commentaries describe the ARON as three nested, open-top boxes - an outer box of gold, a middle box of wood, and an inner box of gold which had a rim to cover over the thickness of the wooden box, so that only gold would be visible both from the outside and inside of the ARON. There are different opinions as to how thick the gold plating was. Levi - Second Aliya - 24 p'sukim - 25:17-40 Think about this... It seems a bit strange, does it not, that we would be commanded to make the K'ruvim in light of the strong prohibitions against graven images. And more so, if we note the chronology of the events in the months following the Exodus - specifically, that the command to build the Mikdash followed in the wake of the Golden Calf fiasco. The "answer" is that G-d is the Boss. He says no graven images - then we don't. And the Golden Calf is the ultimate affront to G-d. He commands us to make the K'ruvim, then we do. There are many examples of this idea. Lighting fire is forbidden on Shabbat. In the Mikdash it is required. Piku'ach Nefesh situations require it. This is not contradictory. This is recognizing G-d's mastery of the world and our commitment to follow His commands. [P> 25:23 (8)] A special table of gold-plated wood shall be made; a frame and decorative border to the frame are to be made of gold. Four gold rings are to be attached to the legs of the table as receptacles for the carrying rods. Shelves and supports for the shelves complete the Shulchan. The Lechem Panim (Showbread) are to be placed on the Shulchan at all times [97,A27 25:30]. MitzvaWatch: This is not considered just a detail of the making of the Shulchan, but as its own mitzva. The mitzva involves baking 12 special loaves (halachically, they were matza) on Friday to replace the previous week's loaves on Shabbat. radition records a weekly miracle that the one-week-old Lechem HaPanim was found to be fresh by the kohanim on duty who shared in eating it. This mitzva makes the statement that we should not view food as only the physical necessity that the rest of the world sees it as, but rather we are challenged to add a spiritual dimension to even the most mundane of our human activities. Lechem HaPanim are the symbol; our laws of kashrut, brachot, and more, help us achieve the spiritual levels of this concept. In the Shabbat Zmira KI ESHM'RA SHABBAT, we sing that G-d gave a Torah-mitzva to the Kohanim to put the Lechem HaPanim on the Shulchan on Shabbat. THEREFORE, we are forbidden to fast on Shabbat (except for Yom Kippur). In other words, G-d did not include a food in the Temple service just to feed the Kohanim. G-d is showing us, so to speak, the potential spirituality of food. Take this lesson, He says, from the Mikdash into your homes. Food is not incidental to Shabbat; it is a significant part of our observance of Shabbat. We can see this from the earlier (in Parshat B’shalach) introduction of Shabbat to the people of Israel. We were first taught Shabbat in the context of the MN (manna). “And Moshe said - Eat it TODAY, for TODAY is Shabbat to HaShem, TODAY you will not find it in the field.” As significant to Jewish Life is fasting, so too is eating. It is part of our Judaism, not just a physical need we have to satisfy. (some Chumashim put Shlishi here) Commentaries point out that the Menora was not THAT tall to require a step-stool to reach the oil lamps. However, it would usually require the Kohein Gadol to lift his hands above the TZITZ he wore on his forehead, and that was not permitted. Hence the need for the steps. SDT: All parts of the Menorah were integral to the whole; none was "merely" attached. Torat Moshe applies this to the People of Israel and, with a play on words, says that even Jews who have strayed from Torah and mitzvot are part of the whole. Shlishi - Third Aliya - 14 p'sukim - 26:1-14 Above the Mishkan was an 11-panel covering (sections of six and five panels joined with copper buttons) made of goats' hair. The Mishkan was decorative; this covering, known as the OHEL, was utilitarian, affording protection from the elements. The OHEL and MISHKAN covered the sides of the structure as well as the top. The topmost covering (some say it was just on the top, not the sides; others say it too draped down the walls of the Mishkan) was made of red-dyed sheepskin and Tachash skins. FOR YOUR INFORMATION... R'vi'i - Fourth Aliya - 16 p'sukim - 26:15-30 SDT: Rashi brings a Midrash that Yaakov Avinu foresaw with Divine Vision that wood would be needed by his descendants upon their departure from Egypt. He brought saplings with him to Egypt which he planted and ordered his children to take the wood with them when they left Egypt. Chamishi - Fifth Aliya - 7 p'sukim - 26:31-37 SDT: MA'ASEI CHOSHEIV, explains Rashi, is highly skilled weaving (could it be embroidery of a sort?) which results in different designs on each of the two sides of the fabric. The Aron is to be put into the Holy of Holies. The Shulchan on the north wall (2½ amot from the north wall) opposite the Menora on the south wall (also 2½ amot from the south wall) are placed outside the Parochet in the main section of the Mishkan. (The custom is to place the Chanukiya on the south wall of the shul, to remind us of the Menora in the Mikdash.) A curtain similar to the Parochet was to be hung across the entrance of the Mishkan. This MASACH is to be hung on five wooden pillars plated with gold, fitted with golden hooks, and inserted into gold foundation sockets. The Masach measured 10 amot by 10 amot, as did the Parochet. Some commentaries say that each curtain hung from hooks on the supporting pillars. Others say that a rod was inserted at the top of each curtain and the rod was suspended from the hooks on the pillars. This would allow the Parochet and Masach to hang evenly without sagging. Shishi - Sixth Aliya - 8 p'sukim - 27:1-8 The Torah says that this Altar was 3 amot tall. R. Yehuda says: understand it as it is written. R. Yosi says just as the internal Altar is twice as tall as it is wide and long, so too is this one. It measures 5 amot on each side of the square, therefore, it is 10 amot tall. But the Torah says three? That is, measured from its SOVEV. The Aron, Shulchan, Menora are 1,2,3 in Parshat T'ruma. Then the structure of the Mishkan, then the External Altar. Internal Altar doesn't come until T'tzaveh - after the garments of the Kohanim. The Washing Basin and its Stand don't show up until the beginning of Ki Tisa. When the actual construction is described in Vayak-hel and P'kudei, the order is different. Sh'vi'i - Seventh Aliya - 11 p'sukim - 27:9-19 We have been without a Beit HaMikdash for so long that many of us have developed a "who needs it?" kind of attitude about a physical Mikdash. Without analyzing the following analogy too much, here's a thought. Even if one has been davening by heart for a long time, and knows the prayers well, there is still many benefits to his getting a beautiful Siddur to use. It gives him a focus, enhances his service of G-d, is physically attractive and spiritually inspiring. The final three p’sukim of T’ruma are reread for the Maftir. Haftara - 20 p'sukim - Melachim Alef 5:26-6:13 It is also important to note what G-d told Shlomo HaMelech before the promise to dwell in the midst of Bnei Yisrael. Melachim Alef 6:11-12. And this was the word of G-d to Shlomo: This House that you are building, IF you will go in My ways and do what I command, and keep all of My mitzvot, THEN I will fulfill My word with you, as I told your father David. V’ASU LI MIKDASH is a command. V’SHACHANTI B’TOCHAM is a promise, but apparently it is a conditional promise. And the condition is NOT just to build a Mikdash. It is to be faithful to G-d and keep His Torah. May we see the fulfillment of the mitzvot of the sedra and haftara, and of G-d's promises, speedily in our time. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean Binding the Parties The simplest way to make the kinyan is for Reuven to hand his handkerchief to Shimon and for Shimon to hand his own handkerchief to Reuven. If Reuven does not bind himself by a kinyan, he may rescind his demand even after Shimon has exercised his option whether to sell or to buy. Similarly, Shimon may rescind the option he has made until such time as he binds himself by kinyan to complete the transaction according to his election. Thus, if Shimon first elects to sell, he may rescind this choice and decide to buy and may continue to change his mind until he binds himself by kinyan to abide by his choice. Should Shimon refuse to make a kinyan, Reuven may request that Beit Din compel Shimon to make a choice that will be binding upon him. If Reuven rescinds, then the parties are joint owners as they were before. If Shimon rescinds his choice, the parties will still not remain joint owners. Shimon can only change from sell to buy or from buy to sell. Shimon cannot insist that the parties remain joint owners since Reuven has made demand that Shimon exercise his election to sell or buy. If Reuven, before making a kinyan, rescinds his demand the parties will remain joint owners. If either party thereafter makes a demand, the price in the original demand will be the same unless it can be shown that the value of the interest being sold has changed. Combining Partition with the Sell or Buy Option However, one apartment in a building is not always similar to the other apartment and the upper floor is not similar to the lower floor. A division of the house into two apartments may result in one apartment having better access to the street than the other apartment with the differences sometimes being multiple. Reuven may make a demand that Shimon either sell or buy the entire house which has two dissimilar apartments. The question of whether the apartments, or a commercial building and a residential building are the equivalent, and any other similar situations, are governed by the decision of the Beit Din. Whenever Beit Din decides that the thing is not divisible and partitionable, then neither party has the right to demand that the other exercise the option to sell or buy. Assuming that each house has the requisite size to be partitioned, the houses' use are identical and that the houses are not similar in value, then Reuven can demand that Shimon exercise his option to take either the more valuable house and pay to Reuven the difference in value, or take the less valuable house and Reuven will pay him the difference in value. 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 Although there is a Divine Right of kings in Judaism, it is instructive that while the Torah spells out in detail the obligations of kingship [the state], the rights of that power are only mentioned some 400 years later (Shmuel Alef 8), when Shmuel depicts them in response to Israel's demand for a king. When considering what Yaakov foretold as the midot that Yehuda possessed that made him the most appropriate choice for leadership, it is therefore relevant to link them to the Torah's concepts of kingship (D'varim 17: 14-21). "Yehuda, you shall your brethren praise"; The Torah stipulates: "One from among your brethren shall be king. You may not set one who is not of your brethren." It is well-known that people are more jealous of one of their own brethren than they are of strangers and therefore reluctant to accept them as rulers [history is replete, even in modern times with examples of nations going to foreigners for their royalty]. But Yaakov recognized that the tribes wholeheartedly accepted Yehuda as one of them. This, in contrast to Yosef whom they had considered killing in their hatred and jealousy, and even despite his own personal great love for Yosef who would have been his own preference" (Abarbanel). "A king is the heart of Yisrael and therefore had to be of Yisrael, yet that alone is insufficient. The inability of Yisrael to subject themselves to one of their own kinsmen is the reason why David HaMelech, had to be descended from Ruth, who brought from Moav the pride that a king needs to be able to rule. Thus he possessed the balance between pride and humility that Shaul lacked" (Shem MiShmuel). "When Yehuda heard Yaakov rebuking his three brothers about their short- comings, he feared that now he himself would be rebuked concerning Tamar and therefore be disqualified as they were. However Yaakov said, "Just as you recognized your shortcomings in the case of Tamar, so too, your brothers will recognize you as their king" (B'reishit Rabba 99:8). The ability to recognize shortcomings and to publicly admit them is a prerequisite of Jewish leadership and in this respect too Yehuda was chartering the way for his descendants. David's greatness as a king was shown by just that quality and in that respect too he differed from Shaul, who being unable to take responsibility for his actions regarding Amalek, could not found the Jewish royal dynasty. A further sign of the overall acceptance of Yehuda, a precondition for leadership, is Yaakov's prophecy that all his sons, and not only those of Leah would bow to him. This follows on: "Your hand shall be on the neck of your enemies", testimony to Yehuda's role as a military leader, just as the people said to Gideon: "Come and rule over us, as you have saved us from Midian" (Shoftim 8:23). Such a role is one of the major functions of a king in Judaism: "Let the Lord set a man over the congregation who may go out before them [lead them in warfare] and may come in before them [lead them in the general duties of the head of the nation]" (Bamidbar 27:16-17). This military role together with the essential great spiritual, moral and humble qualities, is part of the function of a religious savior, and as such seems to appear only in Judaism. As such, it is repeated throughout our religious history; Moshe, Father of Jewish prophets, smites the Egyptian taskmaster, Joshua, the disciple who receives the Oral Law, leads the tribes in the military conquest of Eretz Yisrael, and the Shoftim, Shaul, David, and Matityahu and his sons, are all military saviors and at the same time leaders of Torah and spiritual personalities. Yet it is a military function without the anger and chamas of Shimon and Levi, a function of kosher war that is conceptually just like kosher food, kosher sex and kosher money. Kasrut in keeping with the laws of war as described in the Torah; to offer the enemy a chance to make peace, to allow them to escape if they choose to, not to destroy fruit bearing trees, and to preserve a holy camp (Rambam, Hilchot Melachim 6,7,8). "Until Shilo will come, is not to say that there will always be a king in Israel, only that as long as kingship exists, no other tribe will usurp the kingship from Yehuda. Therein lay the sin of the Hasmoneans in that they made themselves kings even though they were not from Yehuda" (Ramban). The reference to the place Shilo foretells the dynasty of David that lasted until Rechavam ben Shlomo came to Shilo to renew the kingship, only to have it fragmented by the secession of the 10 tribes under Yeravam ben Nevat. "The scepter refers to the Exilarch, Reish Galuta and the ruler's staff to the Nasi of the Sanhedrin, who both would be from Yehuda" (S. R.Hirsch). "Until Shilo, teaches that Yehuda's descendants rule will be limited to Yisrael, except for that of Mashiach, who will rule the whole world" (Soforno). "'Hashem is king and ruler over the nations' (T'hilim 22:29); kings are accepted by their subjects out of love, whereas rulers hold sway through fear. This verse refers to the present when Hashem's kingship is accepted by Yisrael out of love whereas He rules the nations by fear. 'Hashem is king over the whole world' (Zecharya 11:9) - this refers to the time of Mashiach when the nations too will love Hashem and not only fear Him" (Vilna Gaon). "Thus Yaakov sees his final generation when the whole of nature is rejuvenated, the slayer and subjugators of men no longer regarded as heroes, and there is no drop of blood on the garments of its great men. This is something of the acharit hayamim that Yaakov probably would have liked to reveal to his sons, had he been permitted to do so" (Rabbi S. R.Hirsch). MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: At Sheva B'rachot, the person who was supposed to recite Sos Tasis started to recite Samei’ach T'samach (the following b'racha). People tried to get him to switch, which confused him. I told him to continue, and the next m'varech (blesser) went back to So Tasis. Afterward, someone pertinently remarked that since he did not yet mention Hashem’s Name, “no harm had been done” and he should have reverted to the correct b'racha. What is the correct thing to do in that situation? A: Let us start with your assumption that switching the order of Sheva B'rachot does not present a problem. This is indeed the predominant opinion of poskim (see Ba’er Heitev, Even Ha’ezer 62:1, based on Rambam; Otzar Haposkim ad loc. 3:2). (The matter is less clear regarding one who switches Yotzer Ha’adam and Asher Yatzar (ibid. and Hanisu’in K’hilchatam 10:(149))). Sos Tasis and Samei’ach T'samach do not begin with the classic “Baruch ata Hashem Elokeinu…” because each is a b'racha hasemucha l’chaverta. In other words, a b'racha can use the b'racha template of the previous, adjacent b'racha and suffice with “Baruch ata Hashem” at its end (see Pesachim 104b with commentaries). The question then is: what is the status of a b'racha which one started without saying “Baruch” or uttering Hashem’s Name. Is it “harmless,” allowing one to switch to a preferred b'racha, or is it the midst of a b'racha, which should be finished, if possible? One who, in his Shabbat Shemoneh Esrei, starts saying the weekday b'rachot (beginning with Ata Chonen) should finish the b'racha he started (B'rachot 21b; Shulchan Aruch, Orach Chayim 268:2). One can continue because the weekday b'rachot are not antithetical to Shabbat. Why, though, should we continue the weekday b'racha, since, in the final analysis, Chazal instructed us not to recite them? Recall that all but the first b'racha of Shemoneh Esrei begin with “harmless words” (and Ata Chonen does not mention Hashem’s Name until the end). Apparently, once one begins a b'racha in a string of b'rachot hasemuchot l’chavertan, it is best not to stop even if Hashem’s Name has not been uttered. The same should ostensibly apply in our case, meaning that your instruction to continue the b'racha was correct. However, one can minimize or deflect the proof. Several poskim say that if one began Ata Chonen in chazarat hashatz, he would not continue because of the "burden to the congregation". Also, perhaps it is a disgrace for Ata Chonen to be stopped. In contrast, in our case, Samei’ach Tesamach will shortly “get its turn”. However, one can bring you further support from another precedent. The Mishna B'rura (59:7, based on the Derech Hachayim) says that if one made a critical error in Yotzer Or and began Ahava Rabba before realizing, he should finish Ahava Rabba before returning to Yotzer Or. This precedent has some advantages over the previous one. Firstly, he could revert to Yotzer Or and end up with Ahava Rabba, which is usually preferable, in that the latter would then follow a proper b'racha. Also, there it refers to b'rachot whose order is not critical, and the linkage between the previous and present berachot is arguably weaker (see Rasha, Berachot11a), and still he finishes the “open-starting” b'racha he started. In conclusion, it appears that one who started saying a b'racha of Sheva B'rachot that should have come later should preferably finish up the b'racha before returning to the one he missed. It does not matter if he said Hashem’s Name in a normally beginning b'racha or he recited a word or two of a b'racha hasemucha l’chaverta. However, even if we are correct, it does not seem that stopping before Hashem’s Name would be a grievous mistake. 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) R. Yehoshua of Kutno (Yeshu'ot Malko) asks: It is well known that relatively few Jews returned to Zion at the end of the 70-year Babylonian exile; most chose to remain in exile. How, then, did Ezra and Nechemya build the Second Temple? According to Sefer HaChinuch, a majority of world Jewry must live in the Land in order to do so! R. Yehoshua answers his question based on a Gemara in Chagiga (15a): [God] created righteous and wicked people, and He created Gan Eden and Gehenom. Everyone has two portions: one in Gan Eden and one in Gehenom. If a righteous person merits it, he receives his and his friend's portion in Gan Eden. If a wicked person so deserves, he receives his and his friend's portion in Gehenom. The same applies here. At the time of Ezra, all Jews had the ability and opportunity to make Aliya. The majority, however, willingly chose not to, mainly because they became too complacent in exile. Therefore, the few Jews who withstood the temptations of the Diaspora and ascended to Eretz Yisrael received not only their own "portion" in the Holy Land, but also their friends' portions. Although quantitatively only a minority of Jews lived in the Land, qualitatively it was as if the majority dwelt there. Thus, they were able to rebuild the Holy Temple. There are many similarities between the return to Zion at the time of Ezra and today's return to Zion. Both were initiated by the Gentiles (Cyrus and the Balfour Declaration); both were carried out - to a large extent - by irreligious Jews; and in both cases many religious Jews refused to take part. What we learn from Chazal and R. Yehoshua Kutner is that when God gives us the opportunity to return to our Homeland, we must seize it. For if we don't, we run the risk of ruining the redemption for all of Klal Yisrael or forfeiting our personal share in God's special Land. Adapted from an article in the author's recent book, Eretz Yisrael in the Parasha 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 Due to these questions, the very first time R’ Chaim gave a shi’ur, some of the greatest Torah scholars of the time came to hear the shi’ur, including R’ Eizel Charif. R’ Chaim gave an extraordinary shi’ur, which simply dazzled all those present. At one point, though, R’ Chaim realized that the logical construction which he had built up was evidently in opposition to what the Rambam writes in his Sefer HaMitzvos. No one else had noticed this contradiction. R’ Chaim immediately stopped the shi’ur and, after thinking through the matter for a few minutes, decided that the quotation from the Sefer HaMitzvos was a valid one, and that his shi’ur was therefore not valid. He therefore sat down. As this shi’ur was supposed to be a test for the new Rebbe, one might have imagined that it would eliminate any chance of R’ Chaim receiving the position, but the contrary happened: the great Torah scholars were so impressed with R’ Chaim’s passion for the truth, that they voted unanimously to retain him as a Rebbe. 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 Here is what the Portion of the Portion columnist wrote about last week's recipe: MADE OF PURE GOLD Rashi explains that it wasn't allowed to be made out of pieces that were attached together, rather it had to all be shaped from one piece of gold. The crafting of the Menora was a difficult task. For all the other objects of the Mishkan, Hashem gave exact dimensions how to construct them - how many cubits width, length and height. Not so for the Menora. The Torah describes what the Menora should include base, stem, decorative cups, spheres and flowers, six branches - three on each side. It also says that it should be made out of a KIKAR ZAHAV - talent (68.4kg) of pure gold (25:39), but it doesn't say how tall it should be, what width the base should have, how long the branches should be, etc. Rashi says that Moshe had a difficult time making the Menora. It is complicated to make such an intricate piece out of one piece of gold. He had such a hard time that Hashem showed him a model of the Menora made out of fire. According to Midrash Tanchuma, Hashem finally told him to throw the bar of gold into the furnace where it miraculously formed by itself into the Menora. The Menora was an important object that was placed in the southern part of the Kodesh. Because of the extra knowledge that was needed to construct the Menora, the Rabbis say KOL HAROTZEH L'HACHKIM YADRIM, anyone who wants to become smart should go to the South. The Shulchan Aruch also recommends that someone who wants to pray for wisdom should face east and lean a bit to the south. • The Abarbanel says that the Menora symbolized the reward of wisdom and attaining greater spiritual heights. It was made of pure gold, hinting that wisdom must not be tainted by alien ideas. This is interesting considering that Abarbanel was himself well-versed in Torah tradition as well as the classical literature of his day, including contemporary Christian scholarship and Arab philosophy. Nevertheless it was he who stressed the limitations of the secular sciences. He said the cups, spheres and flowers symbolize the various sciences which branch out from each other. These were all formed from one piece of gold showing that all the various sciences have one common source - the Torah. California Gold Bars [6] Parsha Points to Ponder - T'RUMA 2) Why does G-D command Moshe to make the Aron in plural VA’ASU (25:10) as opposed to the singular VA’ASITA which He uses regarding the other vessels of the Mishkan? 3) Three vessels in the Mishkan had crowns - the Aron, the Golden Altar, and the Shulchan. Regarding all three, G-D commanded AND YOU SHALL MAKE A GOLD CROWN AROUND. Why did G-D repeat this command for the Shulchan saying AND YOU SHALL MAKE A GOLD CROWN ON ITS MOLDING AROUND? (See 25:25) THESE ARE THE ANSWERS 1) The Or HaChaim answers that the Shoham and setting stones differed from the other items donated to the Mishkan. Since they were on the garments of the Kohein Gadol, they could be used for non-holy purposes when the Kohein was not on duty (See Yoma 68b). Everything else donated to the Mishkan was halachically holy and not usable for a secular purpose. Therefore, the items which were less holy were relegated to the end of the list. 2) The Chafetz Chayim teaches that the plural emphasized that every Jew should contribute towards the construction of the Aron since the Aron represented Torah. No Jew should ever feel like he is somehow inferior when it comes to Torah study and a relationship with the Torah. Just like every Jew was commanded to contribute to the Aron, every Jew should contribute his portion in Torah and strive for excellence in this pursuit. 3) Rav Moshe Feinstein points to the teaching of our Sages, quoted by Rashi, that the crown of the shulchan symbolized the crown of kings because of the wealth which the food of the shulchan represented. Rav Moshe explains that majesty and wealth usually lead to terrible abuse and negative behavior. Kings are usually full of great haughtiness and selfishness which leads to great evil into this world. However, the crown with all of its wealth also has the potential to bring kindness to others. The Torah, therefore, emphasizes that the crown of the Shulchan in the Mishkan is one that teaches the positive promise of the crown of kings. The Hebrew for ITS MOLDING is MISGARTO. This can also be translated as ITS ENCLOSURE. The Torah is, thus, revealing that the crown of majesty with its wealth and honor, involves holiness only when it also serves as an enclosure - with safeguards protecting against its natural tendency towards evil. 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 The Hebrew word LISHKON means to live or to dwell. A SHACHEIN is a neighbor, someone who lives near you. A MISHKAN is a dwelling place set aside for a special purpose. THE MISHKAN was the very special place Hashem chose to "dwell" among Bnei Yisrael. Hashem doesn't need a place to live. He is called HAMAKOM - The Place - because He is everywhere, all at once, all the time. Nonetheless, He chose one place where His Holy Presence would reside in the midst of Am Yisrael during the forty years they were in the Midbar. Later on, in Eretz Yisrael, the Beit Hamikdash replaced the Mishkan. Parshat T'ruma describes the building of the Mishkan. It was made of huge beams and tapestries and skins. It could be set up and taken down as the Jews moved through the desert. Wherever it was, it was somehow always directly connected to a Heavenly, spiritual Mishkan. It took time, many materials and much work to build the Mishkan. The people had left Egypt laden with treasures. Copper, silver, and gold; precious stones, animal skins, linen, purple and scarlet wool; spices, oil, wood and animals - all payment for the many years of slavery in Egypt. They gave of their treasures generously, supplying all the raw materials and doing all the work. They wove, sewed, crafted and carved, engraved, weaved and embroidered - producing all the beautiful items Hashem commanded them to make. Today, we have no Mishkan and no Beit HaMikdash. The closest thing we have is the Bet Knesset. It's only a substitute, a reminder of the originals. If you look at a book of photographs of shuls around the world, you will see that the Jews have always tried to make their Batei Knesset as beautiful as possible. Every shul contains an Aron which reminds us of the original Aron Hakodesh. Each has a Ner Tamid to remind us of the original Menora. And most important, each has its minyan of Jews - descendants of the original Jews who left Egypt. A long time has passed since the Mishkan or Beit HaMikdash existed, but we still pray the same prayers (plus many newer ones) in Hebrew - the same language. And someday, hopefully in the near future, we will have a new Beit HaMikdash which will be even more beautiful than the original. And who knowse maybe you'll be able to help build it! [8] Torah from Nature Pictured above, to the right, under the mascot of this TT frequent feature is the shell of the sea snail known as Hexaplex trunculus or Murex trunculus. It is the top contender in our day for being the true source of T'cheilet. Its hypobranchial gland secretes a mucus... which upon exposure to air and light, produces a strong blue dye. The substance that becomes the T'cheilet dye, is colorless when it is extracted from the snail. It turns blue - as mentioned earlier - upon exposure to air and light. However, if it is shielded from light, the same substance produces a purple dye, which is thought to be the ARGAMAN, also mentioned in the sedra. So these two dyes have the same source, but different conditions of "production". Visit www.tekhelet.com for more details. And search the web for more. On a different note... [9] Taanit Esther [10] Dvar Torah [11] Divrei Menachem One of the central features of the Mishkan was the Ark that housed the Tablets of Law. Its very name "Aron" incorporates "Or" - 'light' - indicating that the Torah embodied by the 10 Commandments is the light of the world (Rabbi Bachya). Notably, the command to build the Aron is stated in the plural, in contradistinction to the singular language employed for the other appurtenances in the rest of the parsha. The inference is that the entire nation should be involved in the formation of the Aron and its purpose. The instructions for the Aron preceded those pertaining to the structure as a whole. In practice, however, the Mishkan was built before the Ark. Ramban explains that for Moshe it was important to speak of the Ark first, not as an architect, but as a teacher. For the Aron that housed the word of G-d is far more important than the building where it is stored. This surely sends a message to those individuals today who tend to confuse the aesthetics of the synagogue with what happens within it. Towards better Davening and Torah Reading V'A-su LI mik-DASH v'sha-chan-TI b'to-CHAM. V'A-su (not v'a-SU, as the word on its own should be), with the accent pulled back from the last syllable and placed on the next-to-the-last syllable (to become MIL'EIL rather than MILRA) because of the single- syllable word that follows it in the same phrase. LI, as in V'A-su LI mik-DASH... v'sha-chan-TI. Here (and in many other words like it) we have the word sha-CHAN-ti, past tense, I dwelled, being flipped to future by the device known as the VAV HAHIPUCH. That prefixing of the VAV is accompanied (mostly, but not always) with an accent-shift to the last syllable of the word. SHEYIBANEH BEIT HAMIKDASH... The Essenes and the Mikdash - Background Material 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. But maybe, as Fruma from Flatbush contends, we jumped the gun. At her suggestion, before we continue discussing the Copper Scroll, we should backtrack a bit. And so we shall. Who and what were the Essenes? Where did they come from? And what was their relationship to the Mikdash? Briefly, the Essenes were members of a small Jewish religious order, originating in the second century B.C.E. who lived near the western shores of the Dead Sea. Our primary sources of information about the Essenes are the Roman historian Pliny the Elder, Philo's Quod omnius probus liber, Josephus' Jewish War and Antiquities of the Jews, and (possibly) the Dead Sea Scrolls. (Scholars are far from unanimous on that last point. Norman Golb of the University of Chicago, published a series of studies debunking the "Qumran-sectarian" theory of the origin of the scrolls. Dr. Golb postulated that historical, textual and forensic evidence proved that the scrolls were remnants of Jerusalem libraries that were spirited out of the soon to be destroyed city and concealed in the Judean desert 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 the members of one small sectarian group.) The exact relationship between the Essenes and the "Qumran-sectarians" is still not clear. It is generally believed that they were co- extensive, but not identical. The Qumran community seems to have lived in ways and espoused doctrines atypical of what Josephus and Philo ascribe to the Essenes. Indeed, the scrolls in the Qumran library include many texts that depart from typically Essene thought patterns and are more congruent with the philosophies of other Jewish groups of the period. And, like the Sages, the Essenes believed in the immortality of the soul. The order consisted of adult males; celibacy was enjoined at least among one group of Essenes. Nevertheless, Josephus mentions married as well as celibate Essenes. The Damascus Document ordains, "If they live in camps according to the rule of the land, marrying and begetting children, they shall walk according to the Law… (CD VIII 6). The Essenes lived in a highly organized community that held possessions in common, observed strict ritual purity and were scrupulously clean. They wore only white garments, were pure in word and deed, and observed Shabbat meticulously. Their emphasis on purification through immersion in Mikva'ot and flowing bodies of water was no doubt a major influence on the development of the baptismal rite in various derivative religions. Josephus writes, "They do not offer animal sacrifice, judging it more fitting to render their minds truly holy. They flee the cities and live in villages where clean air and clean social life abound. They work either in the fields or in crafts that contribute to peace. They do not hoard silver and gold and do not acquire great landholdings; procuring for themselves only what is necessary for life. Thus, they live without goods and property, not by misfortune, but out of preference. They do not make armaments of any kind. They do not keep slaves and they detest slavery. They avoid wholesale and retail commerce, believing that such activity excites one to cupidity." They abhorred untruthfulness and forbade oaths, with the one exception of the oath a new member took after two years of probation. In this oath, the member pledged piety toward G-d, justice to men, honesty with fellow Essenes, preservation of the group's secrets, and faithful transmission of its sacred precepts. While as a rule, they avoided the manufacture of weapons, Josephus notes that one of the leaders of the Jewish army in the first war against the Romans was "John the Essene". Commander of the Jewish forces defending Lod, Yafo, and Emmaus and "a man of first rate prowess and ability", he fell in battle in "Ascalon". Using a palette with a multiplicity of colors, Philo lovingly paints an idealized picture of the Essenes. "(They) live in a number of towns in Judea, and also in many villages and in large groups. They do not enlist by race, but by volunteers who have a zeal for righteousness and an ardent love of men. For this reason, there are no young children among the Essenes. Not even adolescents or young men. Instead, they are men of old or ripe years who have learned how to control their bodily passions. They possess nothing of their own, not house, field, slave nor flocks, nor anything which feeds and procures wealth. They live together in brotherhoods, and eat in common together. Everything they do is for the common good of the group. They work at many different jobs and attack their work with amazing zeal and dedication, working from before sunrise to almost sunset without complaint, but in obvious exhilaration. Their exercise is their work. Indeed, they believe their own training to be more agreeable to body and soul, and more lasting than athletic games since their exercises remain fitted to their age, even when the body no longer possesses its full strength. They are farmers and shepherds and beekeepers and craftsmen in diverse trades. They share the same way of life, the same table, even the same tastes; all of them loving frugality and hating luxury as a plague for both body and soul. Not only do they share a common table, but common clothes as well. What belongs to one belongs to all. Available to all of them are thick coats for winter and inexpensive light tunics for summer. Seeing it as an obstacle to communal life, they have banned marriage." The incredible fantasies of Pliny the Elder are even more marvelous ."To the west (of the Dead Sea), the Essenes have put the necessary distance between themselves and the insalubrious (unhealthful) shore. They are a people unique of its kind and admirable beyond all others in the whole world; without women and renouncing love entirely, without money and having for company only palm trees. Owing to the throng of newcomers, this people is daily reborn in equal number; indeed, those whom, wearied by the fluctuations of fortune, life leads to adopt their customs, stream in great numbers. Thus, unbelievable though this may seem, for thousands of centuries (sic) a people has existed which is eternal yet into which no one is born: so fruitful for them is the repentance which others feel for their past lives!" <to be cont.> 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 (MISHPATIM) TTriddles: This weeks 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 Since the war, our efforts have focused on crisis intervention for children. Tens of thousands of children have experienced and continue to experience shock, stress and general emotional chaos as a result of terror, war, and rockets which rained down on them in the north and south of our country. Kids have experienced Post Traumatic Stress Syndrome, have shown signs of suicidal tendencies, some have even been abused: all of them are shouting out in fear. In their minds, though, no one from the government has heard their call; nobody cared. Recently, in Sderot, these same kids realized they were wrong about at least one organization, OU Israel, and one person in particular — Debbie Gross. She cares! She has spent her entire adult life caring for the meek, supporting victims, and comforting the downtrodden. With her team of therapists and counselors, Debbie has been at the forefront of our campaign to rehabilitate thousands of children all over the country. OU Israel chose Debbie to head our Crisis Intervention team and for the past six months, together we have helped over three thousand kids in a meaningful and professional way... and the work has just begun! Debbie made Aliya in 1978 after receiving her degree in Psychology from Columbia University. Shortly she will receive a Doctorate from Hebrew University. She began her career as an art therapist for Shaarei Zedek Hospital, going on to be a Developmental Psychologist and the Director of Early Intervention Center at Alyn Hostpital in 1995. During that time, she was aware of the lack of a religious crisis center for women in Jerusalem, and set out to create such a center which would advocate, protect, support and rehabilitate women who had been victimized or abused in their lives. Today the center has reached over 25,000 women, in addition to the lectures, workshops and sessions run by the Crisis Center for Religious Women. After the war in the north, Debbie was sent by OU Israel to rehabilitate kids from the shock of a summer in bomb shelters and the sadness stemming from the realization that safety cannot be taken for granted. Each school recognized the importance of her workshops and many kids asked to join group therapy sessions even after the workshops were over. In Tzfat, Debbie encountered a group of girls who experienced serious psychological trauma to the point of considering suicide. Though our funding for the project ended in December, Debbie continues to drive up north and work with these girls, of her own accord. “I can’t leave them without being sure that they are on a path towards better health”, she affirmed. Today, Debbie shares her time between the groups in the north, helping kids in Sderot, the special group in Tzfat, lectures, fundraising, and supervising her Women’s Crisis Center, as well as mothering six children of her own! A remarkable woman indeed, worthy of great admiration and praise, and she has received such praise earning the Jerusalem Foundation Teddy Kollek Award for leadership as well as the Jerusalem Mayor’s Award for Volunteer Service. With personalities like Debbie working together with OU Israel, we are positive that as an institution we will never be guilty of forsaking our brothers and sisters in need. We will continue to care, and to act on behalf of Am Yisrael for many years to come. May she continue to go from strength to strength, hand in hand with OU Israel. Camp Dror is looking for a Menhalet for its girls’ camp, send CV’s to chaimp@ouisrael.org NESTO Native English-Speaking Teen Olim Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 Hotel Specials from Travel Deal Israel and the Israel Center 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) Jerusalem month by month - ADAR TIYUL led by David Magence, Exceptional licensed guide Utopia Park REVISITED... AND MORE, Guided by Margalit Frydman 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 Shavuot Spectacular, 4 days, nights, Monday-Thursday, May 21-24 at the Lavi Hotel, Scholar in residence: Rabbi Dr. Tzvi Hersh Weinreb, Executive Vice President of the Orthodox Union - Lectures and shiurim, Guest Speakers, Day Tiyulim on Monday and Thursday, Rich and varied Yom Tov menu, Separate swimming and health club, Entertainment The Back Page of TT754 Schedule for Erev Shabbat to Erev Shabbat, 5-12 Adar (February 23 - March 2) Friday Shabbat DAY Motza'ei Shabbat SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday Tuesday Wednesday Thursday Friday Upcoming at the Israel Center JERUSALEM PURIM - Monday, 8:15am Shacharit; Megila not before 9:00am • Refreshments Tuesday, March 6th, 7:30pm - The Halachic right of Self-Defense and the new proposed Shai Dromi Law - Rabbi Ephraim Sprecher Tuesday, March 6, 2:00pm Motza"Sh, March 10th, 8:30pm - Current Events and the Divine Agenda - Rabbi Mendel Kessin Tuesday, March 13th - The most unique kiruv program in existence - US Jewish Chaplaincy - Rabbi Joseph S. Daina, career Chaplain, ret. New Oleh, will share his stories of challenges and accomplishments. 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, Honoring: Rabbi Joshua Fass, Rabbi Zev and Rivkah Leff, Mrs. Shulami Neaman, Stuart Hershkowitz, Neil (Naphtali) Scher 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 Chassiyot believes that the mitzva of Tzitzit is enhanced when fulfilled with a real four-cornered garment, not a rectangle of cloth with a hole in it. Check out the Chassiyot PDF file - www.ou.org/pdf/tt/5767/chassiyot.pdf Orthodox Union OU ISRAEL Torah Tidbits [The Parshat Truma Homepage]
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