Shabbat Parshat VA’EIRA (Rosh Chodesh) This Shabbat is the 120th day (of 355) and the 18th Shabbat (of 51) of 5767 YE-HI RATZON MILFANECHA... SHETA'ALEINU B’SIMCHA L’ARTZEINU... (Musaf Rosh Chodesh) HALACHIC TIMES Note: When Israel switches to Summer time (DST), we include in the Candle lighting chart the earliest time one may light candles, in addition to the "official" time to light. This is useful to those who "take Shabbat early" Candle lighting and Havdala - Standard (winter) time, Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute. Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times Petach Tikva officially accepts upon itself to light Shabbat candles according to the Jerusalem custom. (This is due to the fact that the Ashkenazi community of PT was founded by people from Jerusalem who brought their customs with them.) Up until this week, we understood that to mean that in PT one lights candles 40 minutes before sunset, just like we do in Jerusalem. We contacted the Religious Council in PT and found out that the official candle lighting time for PT is the same as Jerusalem's (not 40 min. before sunset, but the same time as J'lem). Petach Tikvians (or whatever they are called) must realize that their sunset is earlier than Jerusalem's and therefore they do NOT have 40 minutes after the posted time until sunset - more like 30-35. So too for Maale Adumim. They light candles at the same time as J'lem too. Sunset is also earlier in Maalei Adumim. One of the rabbis from Ascent of Safed (that's Tzfat) told us that there are differing opinions concerning when Candle Lighting is there. All say 30 min. before sunset, but some say the sunset that does not take into account the elevation of Tzfat, and some say to use the sunset time that does take elevation into account. We print the earlier time, in case. WORD OF THE MONTH This Shabbat is Rosh Chodesh Sh'vat. Common among those who write about the subject, is the custom to add a special dish (appetizer, side dish, dessert, or other) to our Shabbat meals, in honor of R"Ch, rather than to add a meal (as would be the custom for R"Ch during the week). It was on R"Ch Sh'vat that the Jewish People arrived at their last place of encampment before crossing the Jordan River. It was there that we reviewed the whole Torah with Moshe Rabeinu, until his death on 7 Adar. Sefer HaToda'ah says that it is appropriate to learn some- thing special (in addition to what we usually learn) and to maintain this extra learning from Rosh Chodesh Sh'vat. We know their excuse, what's ours? At the beginning of the sedra, G-d instructs Moshe to say to the Jewish People that He will be taking them out of Egypt, will be giving them the Torah ("I will take you unto Me as a nation, and I will be for you G-d"), and will be bringing them into Eretz Yisrael. That, as we've often said, is G-d's Three-Pronged Plan for us. It is His will that we leave Egypt, get the Torah, and live in Eretz Yisrael. It was His will over 3300 years ago, and it is His will today, and forever. But know reflect upon the pasuk right after this dramatic, monumental promise/ prophecy. Moshe spoke as instructed to B'nei Yisra'el and they didn't listen because of their exhaustion and hard labor. They didn't listen! G-d told them that He was taking them out of slavery to freedom, that they were to be G-d's special nation, etc. and they didn't listen. Good excuse? Let's say that it was. Note two things. First, when G-d tells Moshe to go to Par'o, Moshe "argues" that he is an ARAL S'FATAYIM and a K'VAD PEH, he cannot/doesn't speak well, and if his own people didn't listen to him, how is Par'o expected to listen. Moshe did not blame the people for not listening to him. Later, after the Torah gives us the genealogy of Moshe and Aharon, the Torah returns us, so to speak, to the point where G-d is sending Moshe to Par'o, and Moshe's contention that Par'o will not listen to him because of his difficulty in speak- ing; the Torah does not even mention that B'nei Yisra'el didn't listen, a further indication, perhaps, that in their circumstances, it was excusable for them not to have listened to Moshe and the promises he brought to them from G-d. It is not just promises that we are dealing with here. It is G-d's expectations of His people. It is G-d's desire, so to speak, that we keep the Torah and that we live a Torah life in Eretz Yisrael. Prophets from Moshe Rabeinu and onward have repeated this Divine Plan and Will to the people in a variety of ways. And each new way that the call to faithfulness to G-d, to keeping the Torah, to living in Eretz Yisrael does not replace the previous way it was expressed. It adds to it. Prophecies that are contained in the Torah and the rest of Tanach are for all generations. Every one of those promises and prophecies are spoken to us. Today. Otherwise, we would not even know about them. There have been generations and periods of Jewish History in which the Jewish People didn't listen to the prophecies because of exhaustion, hard labor, despair. And, perhaps, those who didn't listen can be excused because of their difficulties. Only perhaps. But let's not judge past generations or other Jews. Just ourselves. When G-d says to us that He is taking us unto Him as a nation and is to be our G-d - do we hear? Do we listen? Do we respond positively? When we hear the call to live in Eretz Yisrael - the old and new call, do we hear? Do will listen? Do we do something about it? If not, G-d forbid, what's our excuse? Va'eira STATS MITZVOT Aliya-by-Aliya Sedra Summary Kohen - First Aliya -12 p'sukim - 6:2-13 Exile is certainly associated with the stricter side of G-d's treatment of His People. If the quality of mercy were dominant, perhaps we would acclimate too well to conditions and lose our yearning for redemption. (See what has happened in modern times when exile is accompanied by G-d's Midat HaRachamim and people are quite comfortable, and therefore, compla- cent - a regrettable state of affairs. Comfortable is not bad; complacent is - it means "contented to a fault".) In the opening pasuk of this week's sedra, we find the unusual combination of both names. It is ELOKIM Who speaks to Moshe, G-d Who has judged and treated the People strictly and harshly. (And G-d Who is also speaking harshly to Moshe for his outburst at the end of Parshat Sh'mot). However, His message to Moshe is "I am HASHEM" (which comes with VAYOMER, the softer "tell", rather than VAIDABEIR, the harsher "speak" that began the pasuk). And His words of hope and promise to the People begin with the same declaration, "I Am HASHEM". In this context, we are told that G-d will take the People out of Egypt, save them, redeem them, take them unto Him, be our G-d and ultimately bring us into the Promised Land. These stages of redemption are summed up with the reiteration of the statement, "I Am HaShem". It is as if G-d is saying to the down-hearted People: "until now you've experienced Me as ELOKIM, but rest assured that you will now see HASHEM - the G-d of Mercy - in full measure. The Egyptians on the other hand are being punished by the hand of G-d as ELOKIM. (see 5:15). [S> 6:2 (8)] The sedra begins with G-d speaking to Moshe Rabeinu and telling him of the promises He had made to Avraham, Yitzchak, and Yaakov. Also, G-d tells Moshe that He has heard and is responding to the cries of the People of Israel. [In other words, G-d will be taking us out of Egypt not only because of promises He had made to the Avot, but because of His feelings for us.] Therefore, G-d will take the People out from under Egyptian oppression, will save them from bondage, and will redeem them with His might. He will then take the People to Him as a Nation and be our G-d. He will then bring us into Eretz Yisrael. [P> 6:10 (3)] G-d then tells Moshe to go to Par'o and demand the People's release. Moshe questions how Par'o can be expected to listen, if the People (Moshe's own people) themselves didn't listen to him. SDT: G-d tells Moshe to go speak to Par'o (about letting the People go). Moshe "demurs", using the logical argument known as KAL VACHOMER - if the People of Israel (my own People) didn't listen to me, how is Par'o going to listen to me. Seems logical, except that the Torah has told us why the people didn't listen to Moshe - they were utterly exhausted from their unusually difficult labors. If so, it does not follow logically that Par'o would not listen to Moshe. Maybe he would listen, not being exhausted. On the other hand, Moshe's KAL VACHOMER is based on his own statement - "I have a speech impediment". In trying to understand his failure to reach the people, Moshe finds fault in himself, not in the People. This is how a leader should behave. When a rabbi or teacher fails to communicate an idea to his charges, he should not conclude that the fault lies with them - they are dumb; they are not committed enough; they are not paying attention; etc. He should rather be critical of himself - I probably didn't explain things well; I wasn't patient enough; etc. This is one of the signs of humility that is such a desirable characteristic in a leader. This was one of the many qualities that made Moshe Rabeinu The Leader and Teacher par excellence. [P> 6:13 (1)] (Above Moshe's objections, so to speak,) G-d reiterates to Moshe and Aharon, that they are to tell the People as well as Par'o that the People will be leaving Egypt. Note that this last pasuk of the first Aliya is one whole parsha. Single- pasuk parshiyot seem to say, LOOK AT ME. Perhaps, G-d is saying to Moshe - all your hesitations and protestations aside, it is time for TACHLIS. You and Aharon are going to tell/command the people and Par'o about leaving Egypt. Period. Levi - Second Aliya - 15 p'sukim - 6:14-28 SDT: Although the purpose of this partial genealogy is to identify Aharon and Moshe, the Torah began with Reuven and Shimon before it gets to Levi. A reason offered for this in one of the sources is that since Yaakov Avinu spoke critically of these three sons, the Torah here lists only them, to teach us that they were important tribes despite their progenitors' "mistakes". SDT: There is a symbolic "reason" given for our name BNEI YISRAEL, rather than using the name of the other Fathers or Mothers? YISRAEL is spelled YUD (Yitzchak & Yaakov), SIN (Sara), RESH (Rivka & Rachel), ALEF (Avraham), LAMED (Leah). The name YISRAEL then emcompasses the names of all the Patriarchs and Matriarchs. This is not a real reason, but a nice way to look at our main name. SDT: When the Torah tells us who Aharon married, she is identified as Elisheva bat Aminadav AND as the sister of Nachshon. Rashi tells us that from here we learn that when a man marries a woman, he should check out her brothers (because children often take after their maternal uncles). The same idea was previously presented in reference to Lavan. SDT: On the Torah’s statement: HU AHARON UMOSHE, Rashi points out that sometimes (mostly, 34 of 38 times they are mentioned with a connecting VAV) Moshe is mentioned first, and sometimes Aharon is mentioned first, to teach us that they were equals. (That is, on some levels, but on others, Moshe Rabeinu was obviously on a higher standing.) Shlishi - Third Aliya - 9 p'sukim - 6:29-7:7 BTW, ARAL S'FATAYIM has different meanings in commentaries. Literally, it means: I have uncircumcised lips; it is variously interpreted as, "I have a speech defect", "I can hardly speak", and "I have no self-confidence when I speak". Rashi says that G-d did not repeat the command, nor did Moshe repeat his objection. It is the Torah that is putting us back where we left off before the genealogical data were presented. [P> 7:1 (7)] G-d tells Moshe that Aharon will do the talking, that Par'o will refuse the repeated requests to free the People, and that He (G-d) will take His people out, and that it will be clear to Egypt (and everyone else) that it is indeed G-d Who is doing every- thing. Moshe and Aharon do as G-d instructs them; they are 80 and 83 years old respectively. Observation When the Torah is specific about ages, it usually is meant to give us an accurate way of constructing a timeline. Perhaps too, in this case, the Torah is pointing out something that we saw very often in the book of B'reishit - namely, the prominence of the younger brother over the older one. SDT: How is it that Moshe Rabeinu is able to speak to the People of Israel throughout his "career" as leader, in light of the fact that he complained of being "speech impaired"? When Moshe spoke to the People of Israel, it was the Sh'china that spoke from his mouth. He had no trouble with his speech defect. He was, however, concerned when it came to speaking to Par'o. See 6:30. R'vi'i - Fourth Aliya - 28 p'sukim - 7:8-8:6 Adds the Baal HaTurim, that the Tanin's reverting to wood was a message to Par'o that just as the mighty crocodile turns to dry wood, so too will the mighty Par'o turn to dust and food for worms. SDT: Baal HaTurim points out that the pasuk says: G-d says to Moshe that when Par'o will ask for a sign, you (Moshe) shall tell to Aharon to take your staff and throw it (on the ground) in front of Par'o, it shall become a TANIN. It didn't say: AND it will become a Tanin. He explains that the staff was thrown down and then he was to command it to become a Tanin. And that's what happened, to show Par'o the power of speech that G-d has given to Moshe. In other words, the staff did not change upon being thrown down. It changed by a spoken command. That carries a pointed message to Par'o that his wizards aren't even in the same class with Moshe and Aharon. Par'o calls his wizards who are able to duplicate (sort of) what Aharon does; however, Aharon's staff (note: not his TANIN) swallows those of the wizards. Nonetheless, Par'o refuses to listen to Moshe and Aharon, as G-d had said. [S> 7:14 (5)] G-d then instructs Moshe to go to the river (Nile) in the morning, where Par'o will be, and to bring the Staff with him. Moshe is to say to Par'o that G-d has sent me (Moshe) to tell you (Par'o) to release the People and you have refused until now. "With this will you know Who G-d is..." Moshe (actually Aharon) will be striking the water of the river, turning it to blood and killing all the fish therein. [S> 7:19 (7)] G-d tells Moshe to tell Aharon to take the Staff and strike the waters of Egypt. Moshe and Aharon do as instructed and the waters turn to blood, the fish die, and the Egyptians cannot drink the water. Par'o's wizards again duplicate what was done, caus- ing Par'o to stay stubborn. Egyptians are forced to dig for water (and/or buy water from the Jews). This first plague lasts 7 days. [P> 7:26 (15)] G-d next instructs Moshe to go to Par'o (at his palace) and warn him that if he does not let the People go, Egypt will be smitten by a plague of frogs. Aharon is to raise the Staff above the river, which he does, and the land is blanketed with frog(s). The wizards are again able to simulate this plague with their magical powers. Par'o calls to Moshe and Aharon to pray to G-d that the frogs be removed, promising that he will let the People go into the wilderness to offer sacrifices to G-d. Moshe asks Par'o when he wants the frogs to leave. (A strange question, to which Par'o gives a stranger answer). Par'o says "tomorrow", to which Moshe responds "so be it. And that will serve as proof of G-d's powers". SDT: Why would Par'o ask for the plague to be withdrawn on the following day? He and his people were certainly suffering and would want to rid themselves of the frogs as soon as possible. Par'o (still refusing to see the plagues as Divine, and assuming that there was some natural explanation for them) figured that Moshe came before him when he (Moshe) knew that the frogs would leave. Moshe would give the impression that he (in the name of the G-d of Israel) had power over the frogs. So Par'o tried to trick Moshe by asking the unexpected - do it tomorrow. Moshe's answer was that doing so would demonstrate that it was truly G-d's power that was being observed. Egypt saw itself as great because of the Nile and because of the fertile land created by the waters of the Nile. The first plague smote the water. The second was a plague that came from the river and attacked the land. The third smote the land itself. Chamishi - Fifth Aliya - 12 p'sukim - 8:7-18 [S> 8:12 (4)] G-d tells Moshe to tell Aharon to strike the dust of the earth (no warning to Par'o this time). The resultant plague of lice was not able to be matched by the wizards, who acknowledge G-d's might. Par'o remains stubborn. [S> 8:16 (13)] G-d sends Moshe to warn Par'o about the next plague (swarms of insects or wild animals, depending upon which opinion you follow). New element with this fourth plague - the contrast between Egyptian and Jewish experiences. There was always a contrast between the Egyptians and the Jews - Egyptians had no water during the first plague; the Jews had water. The Midrash even says that if a Jew and an Egyptian drank from the same cup, the Jew would be drinking water and the Egyptian would have blood. Similarly, the Jews did not suffer the plagues and the Egyptians did. Yet it seems that G-d had different messages for each of the plagues. (Or each set of 3 plagues.) AROV was the first plague that the distinction between Goshen and the Jews on one hand, and the land of Egypt and the Egyptians on the other, was so sharp. Shishi - Sixth Aliya - 26 p'sukim - 8:19-9:16 Par'o agrees on the condition that Moshe pray for the removal of the plague. Afterwards, Par'o reneges. [P> 9:1 (7)] G-d next sends Moshe back to Par'o to repeat the demand for the People's release and to warn him of the consequence of his refusal this time, namely DEVER. And so it happens that the livestock of the Egyptians all die, with not a single loss to the Jews. This Par'o checks on, yet he still remains stubborn. [P> 9:8 (5)] The sixth plague (boils) is brought upon Egypt without warning. Although his people are being seriously beaten, Par'o continues to resist (from this point on, with G-d's help). [S> 9:13 (9)] Moshe is next sent to warn about the seventh (and very powerful) plague. SDT: In warning about HAIL, G-d says (through Moshe) that this time, I will send ALL my plagues... The Vilna Ga'on explains that G-d uses three main weapons, so to speak, to punish those who violate His commands - Fire, Water, and Wind. For example, to destroy Dor HaMabul, G-d used Water. To disperse Dor HaP'laga, He used Wind, and to destroy S'dom, His main weapon was Fire. The plague of Blood used Water. Plague 6 was the burning Fire of Boils on the skin. The locust came on the Wind. But Hail consisted of the whole arsenal - the Hail itself was Water, it had Fire in it, and the Hail was accompanied by strong Wind. Sh'vi'i - Seventh Aliya - 19 p'sukim - 9:17-35 [P> 9:22 (14)] Moshe raises his hand heavenward and the hail falls. It is extremely destructive, but some plants survive (because they were pliable), as do the animals of those Egyptians who heeded Moshe's warning to bring them indoors. Par'o admits that he has sinned and grants Moshe's demands, if only the hail will stop. When Par'o sees that the hail and thunder have stopped, he yet again reneges, as G-d has said he would. Maftir (2nd Torah) - 7 p'sukim - Bamidbar 28:9-15 Notice that the Musaf of Shabbat is an expanded version of the weekday sacrifices - i.e. two lambs at a time rather than one (twice a day). Rosh Chodesh's Musaf is like those of the Chagim. Makes sense when you think about it. Six days... and on the 7th - Shabbat is one of the days of the week and the unique one among them. The Chagim belong to the Jewish calendar, which is based on the months and Rosh Chodesh. Haftara - 24* p'sukim - Yeshayahu 66:1-24 THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean In the last lesson we were discussing the real estate owner's acquiring a presumption (the right to continue to maintain) a window and once in, it cannot thereafter be blocked out by his neighbor. We will now discuss the size of a window for which Shimon may acquire the presumption. It is not every window opening for which Shimon can acquire a presumption. If it is large enough for a man’s head to pass through, or the bottom of the window is lower than four cubits (about 7 feet) above the ground but not large enough for a man’s head to pass through, Shimon may acquire a presumption to maintain the window opening. Once Shimon has acquired the presumption to maintain the opening, Reuven cannot block it up and must build any wall or other obstruction that he wishes to build at least four cubits away from the opening. If the opening is small so that the head of a man cannot pass through it or if the bottom of the window is more than four cubits above the ground, Shimon does not acquire a presumption to maintain the window opening. And Reuven may block the opening when he builds a structure on his land opposite the opening. These rules apply if Shimon makes the opening for ventilation. But if he makes the opening for light then Shimon can obtain a presumption even if the window opening is small or more than four cubits above the ground. There is an opinion that the window opening to qualify for the presumption must have a frame or the shape of the window. The standards of the community are controlling when questions arise as to whether it is a window opening. Presumption for light not may be disturbed Protecting against the presumption of light The subject matter of this lesson is more fully discussed In Volume 5, Chapter 154 of A Restatement of Rabbinoic 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 In this Midrash there is an important lesson ranging far beyond a mere understanding of the story of Yosef's release that extends to our moral living in all walks of life. "When the time approaches for a person to die, we always mistakenly understand that the death comes because of some disease or illness. In reality however, it is because it is at the end of the period that G-d has allotted to that person, that they contract the disease or the illness that kills them. So too, it was because the 2 years after the release of the Sar HaMashkim that were determined by Hashem to be the end of Yosef's captivity, had elapsed, that Par'o dreamed his dream. The period determined by G-d was the cause of Yosef's release and the dream only the means or implement thereto" (Lev Eliyahu). "A person surveys his wealth or achievements and ascribes them all to his own wisdom, luck or his hard work. He does not understand that the real cause of any material or other success is G-d's plan and that their work is only the materialistic form of that plan. We learn the same lesson from Yosef's reconciliation with his brothers, when he shows them that he bears them no ill-will, as their action was not the real cause of his sale. "Now, do not worry nor let it be disturbing in your eyes that you sold me here, for it was to preserve life that G-d sent me ahead of you" (B'reishit 45:5) (Bet Halevi). There are innumerable mitzvot that seem to bear the same message: Ribit, Bikurim, Shmita, Yovel, Omer and the offering of the 2 loaves on Shavuot, that all demonstrate that even though the crops and harvests are the legitimate fruits of our legal possessions and work, nevertheless, there is a real source and owner that has to be acknowledged by the way we treat those fruits and results. We must not make the common error of equating the idea of a Divine Plan with the teaching of determinism that would make all human efforts meaningless and irrelevant, including their moral or immoral acts. Just as in the story of Yosef, so too in our lives and histories there are two parallel stories - human actions and the Divine Plan - even though we may be aware only of the one being played out in the human acts before us. Alongside and guiding these acts at one and the same time there is both G-d' s judgment and His Plan for us and for the world. We plough, sow, harvest and prepare our wealth in normal and human ways, but the results are ultimately His Plan and His Justice; any other scenario would either make everything open miracles or fatalism. In his Moreh Nevuchim (Part 2:48), Rambam uses Yosef's words in the verse we quoted, as an example of how G-d is the First Cause of acts accomplished by humans. "Although the brothers had Free Will, G-d Himself used their judgment to accord with His Plan" (Abarbanel). Hashem had told Avraham in the Brit Bein Habetarim that prior to inheriting the Land of Israel they would have to endure slavery in a foreign land; that prophecy did not stipulate the country. The descent to Egypt therefore was the result of the action of the brothers even though it served the Divine Purpose. So that Yosef's correct understanding of his sale and subsequent history as G-d's Plan to save Beit Yaakov, nevertheless, does not imply that the brothers were guiltless. They sold him without any idea or knowledge of the Divine Plan and therefore had to be punished for their wrongdoing, even though because of Hashem's plan their action had a beneficial result. "If one was cooking on Shabbat and then a sick person ate thereof, the cook is not thereby freed from the wrong deed of cooking on Shabbat. This is because it was not his intention in the cooking to prepare food for the sick person. So too, since the brothers intended to harm Yosef, they were not absolved even though only good came of it" (Yalkut Yehuda). If the brothers would have done t'shuva then they would have been forgiven. "However, we learn that they did not from the verse (B'reishit 42:20-21). When Yosef took Shimon and made the presence of Binyamin a condition for his release and their future purchase of grain, they did not repent over selling him. Rather they only said that it was because they did not have pity on him and did not consider his suffering that this trouble came upon them. To the end they maintained that their judgment that he was a rodef and therefore liable to the death penalty, was a correct one" (Soforno). In view of the lack of t'shuva, the sin remained, only to be claimed from the Jewish People many centuries later, in the death of the Ten Martyrs and perhaps many other tragedies. In the Musaf of Yom Kippur we read that the Roman Emperor ruled that from the Torah itself one who steals another and enslaves him is liable to the death penalty (D'varim 24:7). Since the brothers were no longer alive, justice demanded that the leading Torah Sages should be so punished in their stead. "The cause of Yosef's brothers' sin was needless hatred, brought about by their inability to subject themselves to the will or guidance of others. For that needless hatred that persists among us, Bayit Sheni was destroyed, the 10 Sages killed and we have suffered the tribulations of all these generations since then" (Yalkut Yehuda). MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: When one hears a b'racha being recited over the radio or telephone, can/should he answer AMEIN. Can he be yotzei a b'racha in this way? A: In order for one to be yotzei with a b'racha he hears, it must come from a person who is obligated in the mitzva (Rosh HaShana 29a). Even in order to answer AMEIN, he must hear the b'racha from a person whose b'racha is meaning- ful (see Shulchan Aruch, Orach Chayim 215:3 regarding a small child’s b'racha). Therefore, all agree that one is not yotzei and does not answer AMEIN to that which he hears on a recording, when no one is actually speaking. Almost all poskim agree that one cannot fulfill the mitzva of hearing Shofar via microphone, telephone or radio, because one must hear the authentic sound of a Shofar (Rosh HaShana 27b). The ruling regarding Megila reading via microphone is not as clear. Although one does not hear the actual voice of a valid BK (ba’al korei), but a device-generated reproduction, it is better than a recording in two ways. First, the sound is produced directly based on the sound waves from the BK. Secondly, the reproduction is heard at essentially the same time the BK reads. Therefore, although most poskim believe one cannot fulfill the mitzva via micro- phone, the lenient position is marginally tenable (see Tzitz Eliezer VIII, 11); Igrot Moshe (OC II, 108) leans toward permit- ting it, but he appears to be based on a lack of related scientific information.) The Gemara (Sukka 51b) minimizes the importance of hearing the voice of the person reciting, if one knows what is being said. It tells of a huge structure in Alexandria, where flags were waved to inform people when to answer AMEIN. However, Tosafot (ad loc.) limits this precedent to cases where participants were not attempting to fulfill any mitzva at the time. On the other hand, it does seem to indicate that one can answer AMEIN without hearing the voice in a case where one knows what b'racha it is and is not obligated to be yotzei (see Shulchan Aruch and Rama, OC 124:8). Rav Sh. Z. Orbach (Minchat Shlomo I, 9), while agreeing that one can answer AMEIN to that which he hears in shul via microphone, disagrees regarding radio and telephone. The distinction is that the people in Alexandria were close enough to be connected to the b'rachot without hearing them. However, there is no physical connection between the person reciting and the one “listening” at a distance via telecommunication. One can raise the following counter argument to Rav Orbach’s claim (which is based on logic, not sources). Even though, scientifically, the reproduced voice is new and is not the transfer of the original voice, the immediacy and realistic reproduction creates a palpable connection even over great distances. Although to be yotzei with someone, one likely requires hearing the original sound emanating from the valid halachic entity, we learn from Alexandria that this is unnecessary in order to answer AMEIN; a feeling of connection may suffice. Indeed, Rav O. Yosef paskens that one cannot be yotzei via telephone but can answer AMEIN and answer along with prayers that require a minyan (Yechave Da’at II, 68). Another factor which might preclude answering AMEIN is the possibility that the voice travels over a place that is filthy or contains idol worship (see Shulchan Aruch, OC 55:20). However, there are a few reasons to be lenient here. First, it is not clear that we pasken that this is a problem, especially when there are other points of leniency (see opinions in Yechaveh Da’at, ibid.). Also, even if it were certain that “the voice” travels over such a place, the fact that it travels as electrical signals alone may be reason for the halacha not to apply. In conclusion, it is unclear whether one should answer AMEIN to b'rachot heard via telecommunication. If one likes, he may rely on ample grounds to do so, realizing that the stakes regarding an unwarranted AMEIN are lower than regarding b'rachot (see Igrot Moshe OC IV, 91). However, one need not feel halachically mandated to answer (see also Piskei Teshuvot 215:3). 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) [4] Wisdom and Wit [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il Let's look a bit deeper into the seventh plague BARAD (hail), the first plague in the third and last group of plagues. With a climate like the one in Egypt, they probably never saw hail before as the verse says "Never before in Egypt... has there been anything like it." (9:18) So bringing hail onto Egypt was already a miracle, but this hail was unique in other ways. First of all, the hailstones were very large, but the most interesting thing about this hail is that the ice balls contained fire as well. It is true that storms are accompanied by lightening in the sky, but here the fire was actually mixed with the ice of the hail. The midrash, as brought down by Rashi, says that this was a special miracle, that two diametrically opposed objects - fire and water - made peace in order to do the will of Hashem. The midrash in Bamidbar Rabba relates the story of a king who had two legions that hated each other. One time the king was fighting a war and he made peace between the two legions so they could go out and fight against the common enemy together. The same is true here in the plague of hail - fire and water worked together to fight the common enemy, Egypt. If only we could learn this lesson and unite to fight all our common enemies around us. ICES & FIREBALLS Brandied Ice: [6] Parsha Points to Ponder - VA'EIRA 2) The Jewish people did not listen to Moshe's message from G-D that they would be redeemed from Egypt and brought to Israel (6:9). Why does G-D seemingly ignore this response of the Jews when a few verses later He tells Moshe and Aharon to return and tell the Jews that they are going to leave from Egypt? (6:13) 3) The Torah relates that when Moshe prayed for the hail to end, hailstones which were in the air did not fall to the ground (see 9:33 and Rashi). Why did G-D perform that miracle instead of simply allowing those stones which were in the air to follow their natural course and fall to the ground? THESE ARE THE ANSWERS 1) The Ohr HaChayim points out that a careful reading of the verse yields the answer. Between promising to take them out of Egypt and to bring them to Israel, G-D says AND YOU WILL KNOW THAT I AM THE LORD YOUR G-D. That, explains the Ohr HaChayim, was a condition for the second part of the promise to come true. The Jews would be brought to Israel only if they lived as those who know G-D. The sins in the desert displayed otherwise and, therefore, they did not merit the fulfillment of the promise to be brought to Israel. 2) The Meshech Chochma suggests that the Jews accepted from Moshe that they would be redeemed from Egypt. When someone is in trouble they would likely believe anything which might lead to their freedom. However, it is not the nature of a slave to believe all kinds of promises regarding a glorious future elsewhere. As such, the Jews did not accept Moshe's words regarding G-D bringing them to Israel. Thus, in verse 13, G-D responded by telling Moshe to focus solely on the fact that they would be redeemed from Egypt and not to mention the other aspects of His promise. 3) Rav Moshe Feinstein answers that this miracle is right in line with the message of the rest of the plagues. The plagues demonstrated G-D's control over nature. A basic rule of nature is that something in the air falls to the ground. By stopping the hail in mid-air, G-D demonstrated that even a basic rule of nature such as the pull of gravity happens through G-D's willing it to happen and He can change that rule if He so chooses. 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 Do you know what the Hebrew word LISHMO'A means? Sure you do! It's an easy word, probably one of the first words you ever learned, just as Shema Yisrael is one of the first prayers a Jewish child learns to say. LISHMO'A means to listen, or to hear. In Parashat Va'era, the word LISHMO'A is repeated many times in different forms. Everyone seems to be listening or hearing or telling someone else to listen. Hashem commands Moshe to go to Par'o for He has heard the groans of the enslaved Jewish people. Moshe says that if the Jews did not listen to him, how can he expect to listen? G-d answers that the Jews did not hear because of their hard work and suffering. Then G-d punished Par'o so that he could no longer hear Moshe even if he wanted to. In all of G-d's world, we are the only creatures who can think thoughts and put them into words. We can describe our ideas, what happened yesterday, what we plan to do tomorrow. We can tell stories. We can learn and study. No other creatures can do these things. That is because Hashem created us with the ability to speak, and words are truly powerful. But what good are powerful words if no one is listening? We don't want to be like Par'o who couldn't "hear". However, the world is so noisy that sometimes it's hard to hear. The phone is always ringing, the radio is blaring, a tape or disc is playing. We need quiet in order to think or speak or listen. Hashem doesn't usually make loud announcements nowadays either. In order to hear His Voice and the message in the Torah, in order to hear what our parents and family and teachers and friends are trying to say and tell us, we need to learn how to be quieter and to listen. (It would be nice if we learned how to speak quietly too!) And who knows? Just as Hashem heard the cries of the Jews in Egypt, if we follow His example and learn how to listen, maybe he'll listen to us too! [8] MicroUlpan [9] Torah from Nature The American buffalo is also known as bison - in fact, its scientific name is bison bison. (Believe it or not, one of its subspecies, the plains buffalo is bison bison bison.) The wood bison is the largest land animal in North America. The wisent (first syllable sounds like the letter V), a.k.a. European buffalo, a forest-dweller, is usually more massive than its American cousin, less shaggy, longer tail and horns. It is Europes largest land animal, and is endangered. The African or Cape buffalo, different genus, is a powerful animal that evens lions respect and fear. Humans are its only predator. Dominant male of a herd is called the "boss" (perhaps a take-off on BOS, the genus that cows and yaks belong to. Or not.) Water buffalo are widespread in many parts of Asia. They are often divided into river buffalo, swamp buffalo (a.k.a. Caraboa), and wild buffalo (a.k.a. Arni). Some water buffalo are domesticated, some wild, and some feral Formerly domesticated, now back to the wild). Some adult males weigh well over a ton. All buffalo are kosher. Buffalo horns may not be used as Shofar (buffalo and cow are in the same family). There are several species of fish known as buffalo fish. They are kosher too. [Buffalo wings can be made from kosher chicken wings, but are supposed to be dipped in a blue cheese dressing, making them non-kosher.] [10] Divrei Menachem Surprisingly, this week's parsha opens with a message from G-d in which Hashem also appears to clarify for Moshe the nature of His character. For after Par'o defies Moshe and Aharon's demands to free the people and increases the burden on the Jewish slaves, Moshe - seemingly ignoring Hashem's former prediction of Par'o's negative attitude - complains to G-d saying, "Since I came to Par'o to speak in Your name, he has done evil to this people" (Sh'mot 5:22:23). In reply, G-d reiterates His promises to redeem the people of Israel. The soliloquy begins with the words, "I am G-d" and finishes with the words, "I am G-d." And no less than seven times in this divine response, the same G-d Who appeared to the Avot is revealed in the first person ("I") as the One Who fulfills His promises. Clearly, if Moshe needed such reinforcement, how much more do we need to consistently recall Hashem's divine providence over our people. Towards better Davening and Torah Reading SHEYIBANEH BEIT HAMIKDASH... Sacred Space - "There are Ten Grades of Holiness …" Midrash Tanchuma (K'doshim 10) reflects the same sentiments. "Just as the navel is found at the center of a human being, so is Eretz Yisrael found in the center of the world… Yerushalyim is in the center of Eretz Yisrael, the Beit Hamikdash is in the center of Yerushalyim, Kodesh Hakoda- shim is in the center of the Beit Hamikdash. The Aron (Habrit) is in the center of the Kodesh Hakodashim and the Even Shetiya (the "foundation stone", upon which the Kohein Gadol placed the fire-pan with the Ketoret during the Avoda on Yom Kippur during Bayit Sheini [Yoma 5: 2]) is in front of the Aron and from it (the Even Shetiya) was the world founded…" (However, the Even Shetiya has a subsequent history that is no less awesome. When Ya'akov Avinu fled "from before the face of" his brother, he passed Har Hamoriya, the site of the future Beit Hamikdash. Even though it was high noon, a miracle occurred and the sun set. "HaKadosh Boruch Hu said, 'This Tzadik has arrived at My lodging place. Shall he pass by without lodging there?' (Rashi, B'reishit 28:17). Ya'akov took stones from the altar upon which Avraham had bound Yitzchak "and arranged them around his head". The next morning, one large head stone miraculously coalesced from the smaller stones! Ya'akov "set it up as a Matzeiva and poured oil on its top". Later G-d sank the anointed stone into the abyss. When Shlomo Hamelech built Bayit Rishon, G-d raised up the stone from the depths and placed it in the Kodesh Hakodashim. When the Mikdash was destroyed, the Even Shetiya, G-d again buried the stone beneath the surface of the earth. It will be returned to its place in Kodesh Hakodashim when the Beit Hamik- dash is restored, Bemheira b'yameinu.) The above-mentioned Mekorot (among countless others) delineate a series of concentric circles enclosing progressively smaller areas blessed with ascending levels of holiness. The Kodesh Hakodashim, and more specifically the Even Shetiya, is in the center. The structural relationship between the "subdivisions" is determined by access and exclusion. The hierarchic status of the person (e.g., Kohein Gadol, Kohein, Yisrael) entering a particular area, his level of purity (e.g., Tahor, Tamei, Tevul Yom, Zav, etc.) or having undesirable physical or behavioral characteristics (e.g., a Ba'al Moom, being drunk, etc.) will either legitimatize or effectively effectuate his exclusion from the more sacred areas. An Israelite who enters the Mikdash compound or the Kohein who enters the Azara to perform Avoda must prepare themselves. Even if they are ritually pure, they still must immerse in a Mikva again before passing through Sha'ar Nikanor and entering the Azara. Male Israelites immersed in Mikva'ot located in Lishkat Hametzora'im in the northwest corner of the Ezrat Nashim: Kohanim immersed in subterranean Mikva'ot accessible only to them. Both Moshe and Yehoshu'a bin Nun were commanded to remove their shoes when they were vouchsafed a divine revelation (Sh'mot 3:5, Yehoshu'a 5:15). Nevertheless, neither the area around the burning bush, nor Yehoshu'a bin Nun's lookout "by Yericho" acquired permanent sanctity. On the other hand, the site of the Mikdash "was consecrated for its time and for all time to come." Rambam writes, "It is a well known tradition that the place where David and Solomon built the altar in the threshing- floor of Ornan is the place where Abraham built the altar and bound Isaac. It is the place where No'ach built an altar when he went forth from the ark. It is the place where Kayin and Hevel sacrificed and it is the place where Adam offered a sacrifice when he was created and from that very place was he created." In contradistinction to merely transitory holiness, the site of the Mikdash became "sacred space" for eternity. Its holiness remains even today when the Mikdash is not physically present. D.R. from Rechovot asks, "How could the kohanim climb the golden chains in the ulam (Midot 3:1)? We know that the kohanim didn't ascend the altar on stairs. The Mishna says that "there was a sloping platform (kevesh) at the south of the mizbei'ach, 32 amot long and 16 wide…" that enabled the kohanim to ascend to the top of the mizbei'ach without 'uncovering their nakedness to it.' In fact, Rashi (Sh'mot 20:23) derives an important ethical lesson from this. "If about these stones, which have neither understanding nor sensitivity to their shame, the Torah said not to act towards them in a disrespectful manner, how much more so should you be careful not to act disrespectfully to your fellow man who is created in the image of your Creator and is sensitive about being shamed?" But the Mishna also says (ibid. 3:8), 'There were chains of gold fixed to the roof-beams of the Ulam by which young kohanim used to climb up and see the crowns in the windows (in the western wall of the Ulam overlooking the Heichal, CS).' Isn't their climbing up golden chains in Bigdei Kehuna in the Ulam, and exposing their bodies for all to see, even more disrespectful than merely climbing to the top of the altar on stairs?" (Excellent question! I had no answer! CS) Parsha Pix TTRIDDLES... Last issue’s (SH'MOT) TTriddles: [2] She ran backwards [3] king, house, song, heart, name...and? This week's TTriddles: Israel Center Miscellany Judaism A-Z Hotline Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B’Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Chessed Fund - Help us help those in need - It’s NEVER too late to help the unfortunate individuals and families unable to look after themselves. Please donate generously! Please make checks out to “Chessed Fund” and send to: Chessed Fund, c/o Menachem Persoff, Israel Center, P.O.B. 37015, Jerusalem 91370 Tune in to the Daily Daf at OURadio.org and learn Daf Yomi with Rabbi M. Elefant and NESTO Native English-Speaking Teen Olim NESTO thanks all the donors who helped contribute to our new fridge. Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 Call Naomi at the Israel Center Travel Desk, 566-7787 ext. 261; fax: 566-0156 tiyul@israelcenter.co.il - *if you call outside Travel Desk hours, or if we miss your call for any reason, please leave a message and we will return your call. LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18NIS will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus. BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants. STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (566-7787 ext. 261) to see if we have any tiyulim or Shabbatonim (call Ita Rochel ext. 204) that they might be interested in. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@ouisrael.org. Please be sure to include email or fax number for reply, in addition to phone number. Hotel Specials from Travel Deal Israel and the Israel Center Tour of the world-famous Belz Synagogue, MON Jan 22, 2:00pm - 18NIS members (26NIS non-mem.) Advance registration & payment required, Participants will be informed of the meeting place upon registration, Sign up immediately with the Travel Desk 566-7787 ext. 261 COME WITH US TO UTOPIA - Tuesday, January 30th, 8:00am to 6:00pm (approx.) TU BISHVAT TREE PLANTING sponsored by Israel Center in conjunction with Rachel’s Chirldren Reclamation Foundation - President Evelyn Haies, Thursday, February 1st 9:00am - 12 noon (approx.) next to Kever Rachel on Bnei Rachel Property, Help stop Rachel Imanu’s tears by planting a garden within the Rachel Tomb Walled Complex, Light Refreshments and time for Tehillim, Transportation: Bullet-proof buses, 75NIS per person, Call Travel Desk (02) 566-7787 ext. 261 A DREAM COME TRUE JUST FOR YOU on the shore of the Dead Sea at the brand new, 5-star MAJESTIC NOVOTEL THALASSA HOTEL; 4 days of luxury, Sun-Wed, Feb 4-7 - FOR WOMEN ONLY - Reserve immediately to guarantee your room! Relaxing exotic religious atmosphere with most modern spa, exciting programs throughout - scholar in residence, Welcome Adar with Great Joy in Eilat! 4 days: 1-4 Adar, Monday-Thursday, February 19-22 at the fabulous 4 star Prima CARLTON HOTEL, Mehadrin Glatt Eida Chareidit & Rabbi Landau, Delicious Meals - Gourmet Buffet - H/B, fascinating newest attractions & more, Air conditioned bus with us all the time, in Eilat & throughout the trip, 1200NIS p.p. dbl occ, single supp. available, children 3-12 900NIS in room w/adults, Reserve Now: Travel Desk - (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! OU Israel and NCSY are proud to announce Pesach 5767 in the Kinar Classic - A Heimishe hotel experience on the shores of the Kinneret with a great view, Surrounded by breathtaking landscapes of the Golan Heights, Kinneret and Mount Hermon, Magnificent Glatt Mehadrin cuisine of the highest caliber and Kashrut, Unique and outstanding Tiyulim-day trips, Half size Olympic pool, separate swimming, Three minute walk to Kinneret beach (no charge for guests, Separate swimming in Kinneret, Different packages and selection of rooms to meet your budget and family needs, Modern Health club and machines, Sauna and Jacuzzi, Special program and playroom for children inside and many grassy areas outside, Hemishe OU davening and atmosphere, Basketball court and Tennis court, Top Quality Live Entertainment each evening, Daily Shiurim, speakers include... Rabbi Sholom Gold, Rabbi Michael Yammer, Rabbi Avi Baumol, Rabbi Benny Pflanzer, Phil Chernofsky, range of rooms and price options, For more information please call... In Israel call: Esther Leah (02) 566 7787 ext 254 or 050 2014448 The Back Page of TT749 Schedule for Erev Shabbat to Erev Shabbat, 29 Tevet - 7 Sh'vat (JAN 19-26) Friday Shabbat day Motza'ei Shabbat Motza'ei Shabbat, January 20th * 8:00pm 30/35NIS - English Stand-up: Jerusalem Style Starring: Charley Warady (headliner as seen on Comedy Central & NBC's Fridays), Boris Melamed (The Humble Show-off). Host: David Kilimnick (MC Uncle 'D') SUN-Thu in the Ganchrow Beis Medrash (first floor) Sunday Monday Tuesday Wednesday Thursday Friday Upcoming at the Israel Center Laughter Session with Yehudit (Judy Kotler) - An evening full of fun! Group interaction with laughter activities. Monday, january 29, 8:00pm, 20/25nis - For details: (02) 5861554/052-286-3317 Tue. Jan. 30, 8:30pm - The Musical Phenomenon TOFA'AH celebrates its 25th anniversary, Jerusalem's #1 All Women's Band, Join them for an Inspirational & Dynamic Evening - NOT TO BE MISSED! for women... by women SING ALONG with HOWIE KAhN - Evenings of Music, Humor and Nostalgia, Motza"Sh, Feb. 10th, 8:30pm - American Chasidic Music (Ruach Revival/Neginah Orchestra), Pop Hits from the 60s (The Beatles, Simon & Garfunkel), and a bit of SHLOMO CARLEBACH, 40NIS members, 45NIS n/m - "A Splendid Time is Guaranteed for All" Orthodox Union OU ISRAEL Torah Tidbits [The Parshat Va'eira Homepage]
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