Shabbat Parshat Yitro This Shabbat is the 141st day (of 355) and the 21st Shabbat (of 51) of 5767 ...U’VA’U CHULAM BIVRIT YACHAD, NAASEH V’NISHMA AMRU K’ECHAD (Yom Shabbaton) HALACHIC TIMES 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 * Important clarifications concerning the Candle Lighting times One of the rabbis from Ascent of Safed (that's Tzfat) told us that there are differing opinions concerning when Candle Lighting is there. All say 30 min. before sunset, but some say the sunset that does not take into account the elevation of Tzfat, and some say to use the sunset time that does take elevation into account. We print the earlier time, in case. WORD OF THE MONTH Let's have a preview of the upcoming ARBA PARSHIYOT, the four special Shabbatot on which a special Maftir and Haftara is read. The ones that take place in and slightly before Adar. The Arba Parshiyot (4P) always span 5 or 6 Shabbatot. In other words, there is always one or two Hafsakot within the weeks of the 4P. Sh'kalim is the Shabbat of or before Rosh Chodesh Adar (the second Adar when there are two). This year, Sh'kalim falls on the 29th of Sh'vat, Erev Rosh Chodesh, Parshat Mishpatim. The following Shabbat is a Hafsaka - 6 Adar, T'ruma only. Then comes T'tzaveh and Zachor on the 13th, followed by Para (Ki Tisa) on the 20th, and HaChodesh on 27 Adar with Vayakhel-P'kudei. This year's arrangement of the 4P is one of four possible arrangements (a result of the Lo AD"U ROSH rule for Rosh HaShana) and is coded BET-VAV, meaning when the first of Adar is on Yom BET, Monday, then there will be a break in the 4P on VAV (6) Adar. Remember the Shabbat anew Perhaps there is also another way that we should include in our "Shabbat observance" - appreciating the Shabbat. And this appreciation of Shabbat should not be a one-time thing, nor even an every-week thing that just repeats itself week after week. Our appreciation should be dynamic, not static. It should grow and vary as we grow and vary. Let's start the process of remembering Shabbat anew, appreciating the wonderful gift and treasure that G-d has given us by pondering the following: Yet it was not only on the way to Sinai that we were taught of Shabbat. Shabbat is one of the "Big Ten". In fact, the Shabbat commandment takes up almost a third of the whole Aseret HaDibrot, with 203 letters of the 620 - the Avoda Zara command has 185. That's not all! In next week's sedra of Mishpatim, we meet Shabbat again, this time with the positive command to abstain for melacha - this being the definition of resting on Shabbat. We will further encounter the Shabbat as we journey through the Torah, in connection with the Mikdash, in more than a few contexts. And a significant body of Shabbat practices (both what we do and what we don't) are derived from the presentation of Shabbat in the Navi (Yeshayahu). Add to all of the above a rich treatment of Shabbat in Rabbinic literature throughout the generations and it behooves us to do more than "merely" keep the Shabbat. We must savor it and appreciate anew its many facets. Yitro STATS MITZVOT Aliya-by-Aliya Sedra Summary [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya - 12 p'sukim - 18:1-18 SDT: The straight reading of this portion indicates that Yitro heard about the Crossing of the Sea and of the battle with Amalek. These are the events recorded in the previous sedra. Other commentaries point to certain textual references about Sinai and are of the opinion that Yitro came after Matan Torah, sometime during the almost one year that the People remained camped near Sinai. If this is so, then we have an example of "there is no set order in the Torah's account of what happen(ed/s)". And we can add the events of Sinai to the list of what Yitro "heard and came". VAYICHAD YITRO, Yitro was delighted with all of the good that G-d had done for the people of Israel. That’s the “plain” meaning of the word. Rashi mentions another possible meaning of the word - of the skin breaking out in “goosebumps” - perhaps a subconscious feeling of mortification for the downfall of his former colleagues. One has to be sensitive and careful with what one says to a convert or potential convert. Levi - Second Aliya - 11 p'sukim - 18:13-23 (This portion of the sedra definitely seems to have occurred after Matan Torah, even if you want to say that Yitro's original arrival was before.) SDT: "On the following day..." The plain meaning would be, on the day following Yitro's arrival. Rashi, however, quotes the Midrash in saying that the day was the morrow of Yom Kippur, that first Yom Kippur when Moshe came down from the mountain with the second set of Luchot. This makes an important statement, that not only is building the Mishkan an essential part of the "getting back to life following the Golden Calf disaster" period, but so is the every day social and civil functioning of the people. In the big picture, we see that Parshat Yitro with the main description of Matan Torah precedes Mishpatim with its mundane, everyday, down-to-earth laws. Yet at the beginning of Yitro, we find this out-of- sequence portion of the Mishpatim-related concept. And at the end of Mishpatim, we have the rest of the story of Maamad Har Sinai. So which really comes first - the lofty, spiritual dimensions of Judaism, or everyday life? We can (and should) look at it as a package deal. However you look at the first part of the sedra, the story of Yitro seems to be an interruption between the events of the Exodus and the Splitting of the Sea on the one hand, and Matan Torah on the other. But it is definitely NOT an interruption - it is a pre-requisite for Matan Torah. Moshe's view of the judging process, as he explains to Yitro who asks him what he's doing, is that the people come to him LIDROSH ET HA'ELOKIM, to seek G-d. Yitro's point is that there is a lack of civility among the disputing individuals which must be handled BEFORE they can pursue Knowledge of G-d. This interlude about civil justice can teach us that good interpersonal relations allows us to really benefit from Matan Torah. Similarly, DERECH ERETZ KODMA LATORAH. SDT: Here's another way of looking at the "Yitro intro" to Matan Torah. Perhaps the Torah is telling us how to relive the experience of Matan Torah in our own lives. Its suggestion is "be like a convert". Take a fresh view of Jewish life. Marvel at all the things that G-d has done for Bnei Yisrael. Don't take things for granted. Approach your Judaism like Yitro did. Even if you are a Jew by birth, work on being a Jew by choice. G-d put the dramatic stories of the birth of the nation on hold, to let us take a close look at someone who doesn't have the Mountain poised above his head. Besides, Matan Torah was the mass conversion of a family-based group that is attaining nationhood. But the individual still counts. This we can learn from Yitro, the individual. Shlishi - Third Aliya - 4 p'sukim - 18:24-27 Moshe sends Yitro off on his journey to Midyan (to convert his family, says Rashi). Notice that the first three Aliyot are all part of a single parsha, the parsha of Yitro (not to be confused with weekly Parshat Yitro). Pull that parsha out of the Torah for a moment (don't worry, we'll put it back), and the next thing we read about is Israel traveling from Refidim towards Sinai. This follows smoothly from the battle with Amalek which took place in Refidim. Sequentially, the removed parsha of the Yitro episode is not missed at all. Therefore, it seems obvious that the Yitro portion is there for its lesson value alone. Which is fine, and is how we understand the EIN SEDER MUKDAM U'M'UCHAR BATORAH phenomenon. The Torah is not just going to put things out of chronological order for no good reason. R'vi'i - Fourth Aliya - 6 p'sukim - 19:1-6 [P> 19:1 (25)] The Torah now returns to the sequence of Y'tzi'at Mitzrayim to Matan Torah. On Rosh Chodesh Sivan (six weeks after leaving Egypt) the Children of Israel arrive at Sinai. A famous point, worth repeating... After settling in at the foot of Mount Sinai, Moshe ascends to G-d (whatever that really means) and G-d tells him what he is to say to the women and men (sequence is intentional and based on the analysis of the terms Beit Yaakov and then Bnei Yisrael). A clear connection is made between G-d's having taken us out of Egypt and His taking us to Him as His Chosen People - with the condition that we follow Him and His Torah. It is true that a Jew is a Jew regardless of his keeping the Torah or not, but it is clear that G-d has always demanded of us that we be committed to Torah and Mitzvot in order for our relationship with Him to be mutual and actively positive from both sides. Chamishi - Fifth Aliya - 13 p'sukim - 19:7-19 SDT: G-d tells Moshe that the People should "sanctify themselves today AND tomorrow". It is relatively easy to sanctify oneself on the day of the great miraculous events of Matan Torah. The challenge to each of us is to sanctify ourselves on the many tomorrows that follow. The days after the wondrous events, the magnificent spiritual experiences. The days when our lives return to "normal". This is what being Jewish is about. Yom Kippur is special and holy. Our additional challenge is to sanctify the day after Yom Kippur. We sanctify the mundane. Therefore, there really is nothing that is mundane for us. Shishi - Sixth Aliya - 20 p'sukim - 19:20-20:14 [S> 20:1 (1)] G-d (Elokim) speaks all the following things, saying... What follows is/are Aseret HaDibrot, the Ten Commandments. They are comprised of 13 p'sukim which contain 14 mitzvot out of the Torah's 613. The Aseret HaDibrot can be viewed as both specific mitzvot as well as "chapter headings" for many of the Torah's mitzvot (e.g. LO TIGNOV is specifically the prohibition of kidnapping, and generally, the category of all prohibitions related to stealing - robbing, burglary, cheating in business, pressuring someone into selling you something that he doesn't really want to sell, moving a boundary marker... and many others). [S> 20:2 (5)] What we call the first two commandments (or sayings, statements) are combined in a single parsha of 5 p'sukim. They can be seen as two sides of the same coin. You must believe in G-d; you may not believe in other gods... MitzvaWatch: The first commandment sounds like a statement by G-d - an introductory remark, perhaps, to what follows, but is viewed by Rambam, Chinuch, and others as a mitzva to believe in G-d [25, A1 20:2]. It is as if the Torah had said: "Thou shalt believe in G-d". Following Rambam's approach, this premier mitzva of the Torah requires us to believe in G-d, to work on that belief by strengthening it and eliminating any doubts that we might have. The mitzva is a full-time, dynamic challenge to continually improve the quality and intensity of our belief. The second commandment contains several prohibitions related to idolatry. Specifically, not to believe in other gods [26,L1 20:3] (this mitzva includes the prohibition of having no belief at all - atheism), not making idols [27,L2 20:4], nor bowing to them (even without believing in them) [28,L5 20:5], nor worshiping idols in any manner [29,L6 20:5]. Note that this commandment deals with both the thought and actions of Avoda Zara (idolatry). [S> 20:7 (1)] The third commandment prohibits swearing in vain [30,L62 20:7]. This is defined as (1) swearing to the truth of something that is obviously true and well-known - e.g. that the Sun is hot; (2) to swear in denial of an obvious truth - that the Moon is made of cheese (interestingly, this is not considered a lie or a false oath, since everyone (hopefully) knows that the Moon is not made of cheese. Only when the truth of a matter is unknown do we use the term lie and false oath. A vain oath is just as serious as a false one, so this distinction is largely academic, but it emphasizes the seriousness of being flippant in regard to swearing.); (3) to swear to violate the Torah - e.g. that one will eat pork. Such an oath is immediately void since we are considered to have taken a prior oath (at Sinai) to not eat pork. Hence, the oath is in vain and is a disrespectful use of G-d's name; (4) to swear to do something that is impossible - e.g. to stay awake for a full week. The common denominator of these types of vain oaths is that they all "cheapen" the use of G-d's name and threaten the smooth functioning of society which often must rely on the serious- ness of a real oath. In addition to actual vain oaths, this prohibition is considered by some authorities to include the saying of a BRACHA L'VATALA, and its partner in sin, a BRACHA SHE-EINO TZ'RICHA. Saying G-d's name in vain is forbidden but is not considered part of this Commandment #3. It falls under one or more other prohibitions. [P> 20:8 (4)] Commandment #4 deals with Shabbat and contains the positive mitzva to remember the Shabbat with Kiddush [31,A155 20:8], and the prohibition of all manner of Melacha, specific categories of creative activities [32,L320 20:10]. The mitzva of ZACHOR includes saying Kiddush as Shabbat enters, and Havdala as Shabbat leaves. (Officially, K&H are said in davening as a fulfillment of the Torah command, and again with wine, in fulfillment of a Rabbinic command. It's a bit more complicated than that, but this is the basic idea.) Prohibitions of Melacha are divided into 39 categories, each of which contains other related activities, usually with the same goal. E.g., PLANTING is one of the 39 categories; watering, pruning, fertilizing all help the growth of plants and are TOLADOT of PLANTING, and are also considered Torah violations of equal seriousness to the parent melacha - Planting. [S> 20:12 (1)] The fifth commandment is to honor one's parents [33,A210 20:12]. Grand-parents, in- laws, older (or possibly oldest) brother (maybe sister too), and teachers are included (with differences). Honor of parents is usually considered to refer to that which one does for one's parents (provide them with food and drink, escort them, clothe them), in contrast to reverence (fear) of parents which include that which should not be done because it would be disrespect- ful (sitting in their seat, calling them by first names, contradicting them... being disrespectful). [S> 20:13 (2/11 of a pasuk)] #6 is the prohibition of MURDER [34,L289 20:13], which is considered the antithesis of Belief in G-d, since murder directly negates creation of human being in His image. [S> 20:13 (2/11)] Commandment #7 against ADULTERY [35,L347 20:13] is the prohibition of having relations with a married woman, but as a "chapter heading" it also points to the other forbidden relations. [S> 20:13 (2/11)] #8 is LO TIGNOV [36,L243 20:13], which, as mentioned earlier, is specifically defined as kidnapping, but is also the category header of many mitzvot in the Torah. Maybe they can all be summed up as indicating that the person who violates these kind of mitzvot puts himself above other human beings. It is obvious how this is harmful to society, and to the individual's striving for Kedusha. [S> 20:13 (5/11 of a pasuk)] #9 is the prohibition of "bearing false witness" [37,L285 20:13]. We can see in this mitzva, as well as many others, how important it is to G-d, so to speak, that we be able to function as a society. Both oaths, and to a greater extent, perhaps, testimony, are necessary for the establishment of TRUTH, in the absence of having direct knowledge of the truth of something ourselves. So much of the dealings between people involves the trust we place in each other's word, especially when backed by an oath, and in the confidence we place in the testimony of witnesses. Without these elements of our interpersonal relationships, we would be incapable of functioning as a society. [S> 20:14 (4/15 of a pasuk)] #10 is the commandment against COVETING [38,L265 20:14] sort of sums things up in that it focuses on the thought process that can lead to all types of sins. Being part of "The Big 10" points to the significance of thoughts in the whole picture, which usually consists of deeds. This 10th commandment is contained in two parshiyot, the first prohibits coveting the "house of your fellow", and the second one... [S> 20:13 (11/15)] specifies the pro- hibition of coveting one's fellow's wife, his male or female servant, his ox or donkey, or anything that is his. Notice that one single pasuk, 20:13, contains 4 of the 10 Commandments, while the 4th commandment, for example, takes up four p'sukim. There are two sets of Torah-notes for the Aseret HaDibrot, known as Taamei HaElyon and Taamei HaTachton (upper and lower notes). Taamei HaTachton treats the Aseret HaDibrot as a set of p'sukim, no different from all the other p'sukim in the Torah. Taamei HaElyon "disregards" the p'sukim layout of the Aseret HaDibrot, and presents the Aseret HaDibrot as a set of Ten Commandments (which they are - but they are also p'sukim in the Torah). Most Jews around the world and in Israel, read Aseret HaDibrot on Shabbat Parshat Yitro, Shabbat Parshat Va-etchanan, and Shavuot morning, using Taamei HaElyon. It is Minhag Yerushalayim (followed by many Jerusalem shuls, but not all, and by some shuls in other cities) to use Taamei HaElyon only on Shavuot morning, and to use the quieter, plainer, Taamei HaTachton for Yitro and Va-etchanan. Sh'vi'i - Seventh Aliya - 9 p'sukim - 20:15-23 [S> 20:19 (5)] G-d tells Moshe to remind the People that they heard G-d speak; that they shall make no graven human images (even for art) [39,L4 20:20]; they shall make an altar and offer sacrifices upon it; if the altar be of stone, its stone shall not be cut with metal tools [40,L79 20:22]. From this rule comes the custom to remove or cover the bread-knife during benching, since our table is likened to the Altar. (Some authorities say that this minhag applies only during the week, not on Shabbat.) The Altar may not be approached with immodest steps [41, L80 20:23] but rather via its ramp. Rashi points out that with one of the kohein’s 4 garments being pants, there really wouldn’t be actual immodesty in walking on steps; nonetheless, it has the appearance of immodesty and is therefore inappropriate as an approach to the Mizbei’ach. Rashi adds that if the Torah showed concern for seemingly inappropriate behavior vis-a-vis stones, how much more so must we be careful not to treat our fellow human beings, who were created in the image of G-d, in a deprecating manner. Haftara - 21 p'sukim - Yeshayahu 6:1-7:6, 9:5-6 Also common to sedra and haftara is the concept of holiness. In the sedra, G-d tells us that we will be to Him a kingdom of Kohanim and a holy nation. As Rabbi Jacobs z"l points out in “A Haftara Companion” - it is important to remember the difference between the perfect holiness of angels and the Jews' striving towards holiness, with their Free Will and imperfections. He also points out that smoke is used to hide the Divine Presence from mortal eyes in both the sedra and the haftara. THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean Very few people are fond of paying taxes. We shall now discuss who may be taxed in this halachic community. As was stated in the last lesson, for external taxes all of the inhabitants, whether or not they are permanent residents, can be taxed. By external taxes it was meant taxes imposed on the Jewish community by the secular ruler of the country where the Jews resided (usually with his permission) and internal taxes are those taxes that the Jewish community imposed on its own residents for the normal operations of governmental functions. Regarding internal taxes, the residents of the community are responsible for all of the normal taxes for the functioning of the community. The nonresidents are not responsible for such taxes except for such taxes that benefit them directly. If a person resides in the community for 12 months, even if he is only a renter, he is considered a resident. If a person remains in the residence due to outside forces, such as becoming sick or being unable to leave the community because of a war raging outside of the community that prevents him from leaving to return to his own home, such periods are not included in the 12 month period. However, while he remains there because of such external forces he does business in the community and profits from it, he must pay his share of the taxes. If a person purchases a residence and resides there, he is immediately considered a member of the community for tax purposes. If a person inherits a home or an apartment, or receives it by gift, he is given a reasonable amount of time to decide if he wants to reside there, or to be a non-resident home owner. If a person owns a home or an apartment in the community but actually resides in another community, there are certain exemptions from the full tax paid by the members of the community who reside in the community. If the tax moneys also pay for matters that are beneficial only to the residents of the community, the non- residents should be given an abatement in their taxes. In all these matters, if there is a custom in the community regarding such matters, the custom is controlling. If a person becomes subject to a tax, he may not avoid the tax by removing himself from the community. This is true even if the taxpayer leaves his community to go live in the Land of Israel. He is even responsible for external taxes that were imposed by the ruler within thirty days after he leaves the community. The reason is that the ruler generally takes more than thirty days to impose the tax and thus he imposed it based on the inhabitants who were in the community within 30 days before the tax was imposed. If the person who left the community pleads that he paid to the ruler his share of the external tax before he left the community and the ruler denies the allegation that the tax was paid, then the tax must be paid to the community. If the community for any reason does not collect or under collects a tax from one of the residents or non- residents, there is no statute of limitations and the tax may be collected at any time. Certain exemptions from taxation Graduated Tax The subject matter of this lesson is more fully discussed In Volume 5, Chapter 163 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 "The first born is the recognized representative of the family and has the responsibility of such. As such he receives a double portion of the inheritance and this would indicate that material power and spirituality should go hand in hand, yet the history of the world shows that in reality there is constant conflict between material power and godly spirituality. The spiritual aspect of the firstborn is disregarded and advantage taken of the material preference. Judaism, however, insists that the material power and the spiritual should always go hand in hand" (Rabbi S. R. Hirsch). Many mitzvot, in order to teach us that the real source of everything in our lives does not lie in birthrights, accident, luck, clever- ness or nature - but in G-d, require that the "Reishit" be devoted to holiness; b'chorim [pidyon haben, peter rechem], reshit hagez, bikurim and orlah. So when- ever the ideal integration of power and spirituality is not observed, then we find that throughout Tanach the b'chorim are disregarded. Kayin is rejected and Hevel accepted, Yishmael gave place to Yitschak, and Eisav to Yaakov, Reuven to Yosef, Menashe to Efrayim, Aharon to Moshe, and Gideon was a younger son and his clan the poorest in Menashe, while David the founder of Jewish kingship was the youngest of his family. Yosef saw that his father gave precedence to Efrayim and protested, since Menashe was the first born. He feared that this was a replay of the love and favor shown by Yaakov to him that led to so much jealousy and suspicion between the brothers and had ultimately resulted in his sale and the descent of Beit Yaakov to Egypt. In the case of Efrayim and Menashe, however, there was no hint of the younger son supplanting the elder, but simply of achieving greater spiritual and therefore leadership power. Menashe and Efrayim both were given flags and separate places in Israel's encampment and wanderings in the desert, both received their share in the tribal allocations of Eretz Yisrael, yet Efrayim was destined to be greater. He was the leader of the three tribe group in the desert, and he preceded Menashe in the order of the korbanot at chanukat hamishkan. The whole of the nation is sometimes referred to as Efrayim. "This greatness was not a prophecy of numerical superiority since we know from the various censuses in the Torah that the tribe of Menashe was larger than Efrayim. Rather Yaakov wished to demonstrate the principle of the priority of quality over quantity" (Meshech Chochma). "Nevertheless, the verse (48:20) tells that Yaakov put Efrayim before Menashe, this was not for the honor of Efrayim, but rather out of respect for Menashe. In other verses we find that to put before somebody means to honor them. So Efrayim was enjoined to respect his older brother. Yaakov wishes to instruct Efrayim that despite his future greatness he should be careful of his elder brother's honor" (Rabbeu Bachya). Halakhically, the eldest brother has to be honored, a derivate of kibud Av vaEim. "In Parshat Nitzavim we read: "You are standing this day before Hashem, all of you, the heads of your tribes, your elders and your officers", whereas Yehoshua reversed the order, placing the elders first. Moshe, seeing as Israel would have to endure long periods of galut outside Eretz Yisrael, gave precedence to the communal leaders who would be responsible for dealing with the governments and populace of those galuyot. Yehoshua, on the other hand was preparing the people for life in their own homeland, and there the leadership of the elders and sages would have to be paramount, therefore he gave them precedence" (Yerushalmi, Horayot 3). "What was the kernel of the machloket between Yosef and Yaakov over the question of the precedence of Efrayim over Menashe? They both knew full well who Yosef's first-born was and they both knew of the inability of the Tribes to subjugate themselves to authority that had led to Mechirat Yosef. However, as we may see from the names Efrayim and Menashe, their differences lay in the proper sequence in Divine worship of the verse: "Sur mei-ra va'asei tov". Yosef named his first born Menashe, as Hashem had enabled him to separate himself from the evil that befell him. Efrayim was named after the fruitfulness that Hashem had given, asei tov. So Yosef held that sur mei-ra, departing from evil ways, has to come before one is able to do good and righteousness. Yaakov taught that the opposite was the proper way for ones avodat Hashem" (Shem MiShmuel). The Shem Mi Shmuel sees the same question behind the machloket of Bet Shammai and Bet Hillel regarding Chanuka. Shammai holds that sur mi-ra has precedence and since the first efforts are the most difficult and require most effort, we should first light 8 candles and then descend each night. Bet Hillel, asei tov, hold that at the outset sur mei-ra is impossible, whereas a little asei tov is within our reach, so first one should light 1 candle and then increasing the asei tov we also add lights each night. However, at the end of days, when we are more holy, the agreed halacha will be like Beit Shammai. MISC section - contents: [1] From the virtual desk of the OU VEBBE REBBE Q: Can I use the same mechanical knife sharpener for milchig and fleishig knives? (same for grinding stone, knife honing tool, etc.) A: We must address two different scenarios. If you are the first to use the sharpener, then a simple precaution will prevent problems from arising. As long as you make sure the knife’s blade is clean when sharpening, there will be no transfer of ta’am (absorbed taste) from the knife to the sharpener, which will remain “pareve.” This is because ta’am is not transferred from one kli (utensil) to another without a proper medium (Rama, Yoreh Deah 92:8). (By the way, as the sharpener comes in contact only with knives, not with food, it does not require tevillat keilim.) Before continuing, we should mention that it is not simple to take the cleanliness of knives for granted, even when one intends it to be clean. The gemara (Chulin 111b) says that a radish that was cut with a knife that is used to cut meat is assumed to be fleishig. Rashi (ad loc.) explains (as a secondary point) that a knife often has a thin layer of fat on it, which may come off onto the radish when one cuts it. One can, thus, claim that our standard knife has fleishig residue on its surface, which can be transferred to the sharpener with the help of the friction and heat which are present during the sharpening process. However, poskim assume that it is possible to clean the knife so that no residue remains. Only when one does not clean it right away and allows the fats to dry up onto the knife, is it insufficient to wash it clean, and n’itza b’karka (plunging the knife repeatedly into firm earth) is necessary (see Rama, Yoreh Deah 94:7 and Darkei Teshuva (ad loc.:102). If the sharpener was used without care taken that the knives were clean, a problem can exist. During sharpening, surface meat or milk residue can get onto and/or into the sharpener. Even so, if you subsequently clean the sharpener and the knives to be sharpened before use, its future use will not transfer ta’am back into the k’li, as explained above. However, if the sharpener remains soiled on its surface by, say, milchig residue, this may be transferred into, say, the wall of a fleishig knife that is being sharpening. If the sharpener is cleaned after being made milchig but another knife being sharpened has food on its surface, the ta’am can be transferred from the sharpener to the food and, simultaneously or subsequently, to the knife. Admittedly, if the now clean sharpener has sat unused for 24 hours, ta’am that emanates from it is assumed to give off a bad taste and the matter is far less problematic (details are beyond our present scope). However, this factor is insufficient to allow unrestricted, continual use. The question is whether we can be optimistic as to how the sharpening will occur or we need to assume the worst. Hag'alat Keilim (Cohen) (see 13:(260)) cites an opinion that does not allow giving knifes to a non-Jewish to sharpen out of concern that the sharpeners will have a residue from non-kosher meat or fats. However, he points out that, in our times, people regularly give knives to be sharpened when they are clean. Furthermore, he implies, even regarding the time of the Rishonim, that indications are that few poskim were concerned about this matter. For example, the Mordechai (Avoda Zara 833), discussing the danger of giving a knife to a non-Jew for sharpening, raises only the concern that the craftsman will use it for his own personal use, not that the sharpening itself is problematic. Rav Cohen concludes that it is proper and sufficient to carefully clean one’s sharpener before using it for Pesach. In conclusion, while it is conceivable that using one knife sharpener for both milchig and fleishig could cause problems, it does not seem necessary to be concerned that this will occur. The key to being careful on the matter is taking note that the knives we sharpen are clean at that time and to note that the sharpener itself appears clean. 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) Students of Kabbala will speak of the 'seven spheres', representing the seven concentric points of spiritual elevation in drawing oneself closer to G-d. These include: Chesed, Gevura, Tif'eret, Netzach, Hod, Yesod, and Malchut. However, there are, to be sure, three additional rungs on this ladder of spiritual ascent known as: Chochma, Bina, and Da'at (acronym: CHABAD). All told, the nearly impossible task of achieving full rendezvous with G-d ('Deveikut' in Chassidic literature) demands movement through ten unique dimensions of spiritual existence. The number '10' represents totality and absolute perfection. Only G-d, the One and Only, could possibly fit this description. Hence, the human struggle to engage in such an encounter with G-d requires setting the number '10' as his goal. R' Sa'adia Gaon is credited with saying that the 'Ten Commandments' are to be understood as headlines for the entire listing of the 613 Biblical commandments. Moshe, at Mt. Sinai, received in a compact format the entire Torah. Our Sages (B'rachot 5a) offer a tradition that the 'Ten Commandments' contain within them the full spectrum of Torah including the entire Bible, the Mishnah, and the Talmud! The revelation of G-d's Torah to His people would necessarily be total, complete, and perfect. It is no accident that the numerical value attached to this act of revelation would be the number '10'. Of course, to G-d, nothing could be considered divisible. This is the basis of Rashi's comment in Parshat Yitro (Sh'mot 20:1) that all of the 'Ten Commandment' was given as "one utterance" (B’DIBUR ECHAD). Our great teacher, HaRav Yosef Dov Soloveitchik ZT”L, once pointed out that in referring to the first set of the tablets, the Torah uses the singular form to describe the stone of the tablets (Sh'mot 31:18, LUCHOT EVEN). While the reference to the second set of the tablets, we find the description of the stone to be in the plural form (Devarim 9:10, LUCHOT AVANIM). Unity would permeate the Divine-made tablets as opposed to the segmented man-made second version. The number '10' shows up once again in the internal design of the Musaf for Rosh HaShana. Each section of the three central b'rachot - Malchiyot, Zichronot, and Shofarot - carries with it the requisite ten Biblical citations (three from the Torah; three from Tehillim; three from the Neve'im; and a final quote from the Torah). There are actually ten items on that particular Musaf prayer agenda. However, an oral tradition has it that we get it all in by reciting only nine blessings and not the full ten. (As a matter of fact, a three-way dispute amongst the Sages exists as to how one goes about organizing ten items into nine structured blessings!) Again, HaRav Soloveitchik explained that regarding that which G-d teaches (i.e. the Biblical citations), one A most famous teaching of the Zohar spells out an equation linking G-d, His Torah, and the His nation - the Jewish people. We have seen that the number '10', representing totality and perfection, is associated with G-d himself. By extension, the number '10' can be applied to the Torah as well, being the revealed Will of G-d Himself. Hence, we have the 'Ten Commandments'. It, therefore, should come as no surprise that the Halachic quorum necessary to form a 'Minyan' would be the same number '10'. A 'Minyan' for purposes of public prayer is not to be understood as a gathering of ten individuals. A 'Minyan' is a representative body of the entire nation of Israel, covering the past, the present, as well as the future. The Talmud (Megila 23b) derives the number '10' for 'Minyan' purposes from the ten wicked spies episode, connecting those verses with Vayikra 22:32 - "And I will be sanctified amongst the Children of Israel". All of the Halachic examples requiring a 'Minyan' are acts of 'Kiddush Hashem' performed, in a sense, in the presence - and in the midst - of the eternal Klal Yisrael. The numerical value assigned to designate the group of individuals now representing the entire Jewish people is borrowed from G-d Himself. Hence, the 'Minyan' consists of the number '10'. Rambam, in his Book of Commandments (Positive mitzva #153), teaches us that the very definition of the community of Israel relates only to those Jews who inhabit Eretz Yisrael. While in his Mishna Commentary (B'chorot 4:3), Rambam goes so far as to give the precise minimum number to the "Kahal" status of the Jewish people in the Land. He speaks there of at least ten such residents! (L’FI SH’BNEI ERETZ YISRAEL HEIM ASHER NIKRAIN KAHAL, V’HASHEM KORAM KOL HAKAHAL, V’AFILU HAYA ASARA ACHADIM)). Bearing in mind that the division of Eretz Yisrael did not include two of the tribes (Reu'ven and Gad opted out), one must recognize that the occupants of that part of Eretz Yisrael endowed with that special virtue of being the "land flowing with milk and honey" would number exactly ten tribes! This, too, was apparently not an accident. 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 [5] Portion for the Portion by Rakel Berenbaum - FEEDback to berenbau@actcom.net.il The first five commandments start with commandments of the heart, progress to a precept connected with human speech "don't take G-d's name in vain" and conclude with those that require action, namely Shabbat and honoring parents. This format teaches us that our attitude to G-d must first be determined in our hearts, then it surges forth to govern our speech and, ultimately, direct all our activities. Religious beliefs and convictions are not sufficient, unless they are expressed in word, deed and family relations. The last five commandments, begin with the prohibition of deed - don't murder, don't commit adultery, don't steal, proceed to that of word: don't bear a false witness, and conclude with one of the most puzzling of all the Ten Commandments "do not covet", a prohibition of thought and feeling. From this layout we learn that good deeds and social justice in every day life are not in themselves sufficient, if they signify nothing more than strict observance of the laws governing society. Man must also control his speech and even the inner feelings of his heart. But is it possible for man to be in such control of his feelings? We are talking about humans, not angels. Does G-d expect us not to desire someone else's things - a new piece of jewelry, the newest digital camera or Palm? Isn't this too much to expect? Wouldn't it have been enough for G-d to prohibit adultery? How can He expect someone not to "covet your neighbor's wife?" The K'tav V'haKabala, on the other hand, says that a person can fulfill the command not to covet by fully, "with all his heart", loving that which is permitted to him, that which is all important and deserving of his affections, Hashem and the Torah. If one's heart is full to the brim with love of good, there is no room for coveting bad. We can achieve proper observance of the prohibition "though shall not covet" by concentrating our desires on the values that G-d wants us to cherish. (For a more detailed study on this commandment see Nechama Leibowitz). "I Want Some" Ice Cream Recipe [6] Parsha Points to Ponder - YITRO (a.k.a. Yisro) 2) Yisro asks Moshe why he does not use other judges (18:14). Why does Moshe then seem to simply repeat exactly what Yisro had said instead of answering Yisro’s question? (18:15-16) 3) At Har Sinai, the Jewish people were able to see the sounds of this awesome event (see 20:15 and Rashi). Why did G-D make this seemingly unnecessary miracle? THESE ARE THE ANSWERS 1) The Chafetz Chayim explains that Moshe named his first son Gershom because he felt he needed to remind himself that he was a stranger in a foreign land to survive spiritually. At that point in time, Yisro was still a pagan priest and Moshe needed to have the constant reminder before him through his son’s name that he was a stranger and should not let down his guard and be influenced by Yisro. Once that name was in place, Moshe could express his thanks through the name of his second son. 2) The Ohr HaChayim points to the subtle wording of Yisro’s question to explain how Moshe answered Yisro’s question. Yisro wanted to know why YOU DO THIS TO THE NATION, implying that Moshe was forcing the people to come to him and not to any other judges. Moshe, therefore replied that THE NATION COMES TO ME, which means they come to me on their own. The reason they do so is because they know they are getting the correct decision due to Moshe’s connection with G-D. 3) Rav Moshe Feinstein answers that through this miracle G-D teaches all generations that when one is learning and teaching Torah, one must strive to make the material as clear as one is seeing it in person. 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 PARSHAT YITRO is the parsha of Matan Torah - the Giving of the Torah on Har Sinai. Did you know that we were able to receive the Torah because of the Jewish children? And they have a special job to fulfill - even though they aren't "grown up" yet. Even if they aren't bar or bat mitzva. Even if they are still very young children who are just learning how to read. Before giving the precious gift of the Torah to the Jewish people, Hashem asked if they would keep the Torah once they received it. They answered, "Yes, of course." But Hashem asked for a guarantee. The Jews thought the Avot - Avraham, Yitzchak and Yaakov - would guarantee their promise, but Hashem wasn't satisfied. Then they said, "Our children will be our guarantors." But when they promised that the future generations - children who were not even born yet! - would keep the Torah, Hashem agreed. How could they promise that their children would keep the Torah? How did they know? They knew because they themselves would teach the Torah to their children! Your parents are the connection between Matan Torah and you. You will be the connection between the Matan Torah and your children. The best way to make sure this connection is not broken is to remember the commandment: Honor Your Father and Mother. They learned Torah from their parents; you learn Torah from them; your children will learn from you. So long as each generation receives the Torah from its parents and passes it on to its children, Am Yisrael continues to exist. If the connection were chas v'chalila, ever broken, the entire Torah - would be lost. That means that when a you begin your day with Modeh Ani and end it with Sh'ma Yisrael, when young children learn brachot and the Alef Bet, when you continue to learn Chumash, Shulchan Aruch, Mishna and eventually Gemara, you are guaranteeing the existence of the Jewish people. Without you, we would never have received the Torah. And without the Torah, there would be no world! So you see, you're pretty important. Hashem chose us to be a Kingdom of Priests and a Holy Nation. When we follow His Torah, we are His special Segula - His beloved treasure. If we want to continue being His special treasure, the best way to do it is for you to keep learning Torah! [8] MicroUlpan [9] Aseret HaDibrot [10] Torah from a Talmid (a) The first phrase is SEGULA MIKOL HA’AMIM. The Daat Mikra translates SEGULA as CHAVIVIM. The Jewish nation is more special to Hashem than any other, implying that they are different than the other nations. We are still left with the question, however, how are the Jews different? The next phrase, MAMLECHET KOHANIM answers this question. Ibn Ezra compares this task of the Jews to that of a Kohein. A Kohein models the way to serve Hashem and, through his example, the Jewish people recognize the worship of G-d. The Jewish people must act like kohanim and be a model for the other nations in order to demonstrate G-d's existence. We know that the Jewish people are different because they are a model for the other nations, but how does their model illustrate G-d's existence? The last phrase, GOY KADOSH answers this question. Ramban explains that the Jewish people must cling to Hashem who is Kadosh (holy). He quotes K’DOSHIM TI’YU KI KADOSH ANI HASHEM (Vayikra19:2). In this pasuk, Hashem declares that He is Kadosh. The Jewish nation becomes a GOY KADOSH by emulating Hashem. How do the Jewish people emulate Hashem? They must follow all the laws that Hashem commands them at Har Sinai. These laws form Brit Sinai which exemplifies the values of G-d. An example of this can be found through the fourth commandment, ZACHOR ET YOM HASHABBAT L’KADSHO (Sh'mot 20:8), which serves as an ,OT symbolizing the Brit. Hashem worked six days and rested on the seventh day, thereby establishing the day as KADOSH. The Jewish people emulate Hashem by working six days and resting on the seventh, making it KADOSH as well. This is an explicit replication of G-d's actions. It must be explicit because it is the ,OT and symbolizes the entire purpose of the ,BRIT – to emulate Hashem. While the Jews cannot replicate all the actions of Hashem, they can and are obligated to live by His model and His values. By following Hashem's example, the Jewish people serve as a model to the other nations and are special to Hashem; V’HIYTEM LI SEGULA MIKOL HA’AMIMV’ATEM TI-YU LI MAMLECHET KOHANIM V’GOY KADOSH Midreshet Lindenbaum is an advanced preuniversity Beit Midrash learning program that combines intensive Torah study with emphasis on religious and spiritual growth. Midreshet Lindenbaum students develop a strong connection to Eretz Yizrael and a greater love of Am Yisrael, as they engage in a deep appreciation of Torat Yisrael. [11] Divrei Menachem Yitro, who has thrown in his lot with the Jewish people, is most accutely aware of the burden placed on his son-in-law Moshe, who alone bears the responsibility of answering these questions and judging the people. Ostensibly, Yitro advises Moshe to distribute the burden so that he should not be worn out from fatigue, but notably he adds, so that, "this entire people… shall arrive at its destination in peace." In a period where we are so conscious of the state of our leadership, several comments alluded to by Yitro appear particularly pertinent. Firstly, Yitro calls upon Hashem, "to be with you [Moshe]"; then he addresses Moshe as the, "representative of G-d", who will teach the people the path in which they should go. Moreover, Moshe is to discern with divine insight (Rashi) rather than choose the judges who, among their various other commendable qualities, fear G-d and despise money (cf. Sh'mot 18:13-27). Towards better Davening and Torah Reading SHEYIBANEH BEIT HAMIKDASH... The Korbanot - "Accoutrements" of Holiness However, Z'vachim 10:2 institutes another standard of measurement (for primarily private sacrifices) in determining which Korban has precedence. “Whatever [Korban] is more holy proceeds the other (Korbanot that are less holy).” Rashi, in essence, comments that a Korban that has an additional “indication” of holiness is intrinsically superior to a Korban that does not have this additional “indication” of holiness. For this reason, the “superior” Korban that possesses extra "accoutrements of holiness" has precedence in the order of sacrifice. The Mishna continues, “The blood of the Chatat (sin offering) precedes the blood of the Olah (burnt offering) because it effectuates atonement.” The sacrificial blood placed on the four Karnot Hamizbei’ach, the unique blood application of the Chatat, atones for inadvertent transgressions of specific serious prohibitions. In contrast to the Chatat, the Kohein makes only two (non-atoning) blood- tossing applications on the altar for the Olah. He first tosses blood on the northeast and then the southwest corner of the altar. Even though the blood does splatter on the edges of all four sides, the blood is considered as tossed only twice, or in the language of the Sages, "Shtei Matanot Shehein Arba". Therefore, if a Kohein performing Avoda must choose between applying the blood of a Chatat or an Olah to the Mizbei’ach, he must do the Chatat first because the “blood of the Chatat” possesses these extra "accoutrements of holiness". However, “the Eivarim (cut up parts of the sacrificial animal) of an Olah precede the Emurim of the Chatat. They are burnt on the altar first because, (unlike the meat of the Chatat), the Eivarim of the Olah are "completely consigned to the flames". In contradistinction to the Olah which is completely devoted to G-d, aside from the Emurim, the meat of the Chatat is eaten by Kohanim, obviously a lower level of holiness. The Mishna continues, “The Chatat precedes the Asham (the guilt offering) since its blood is sprinkled on the four Karnot Hamizbei’ach… While the Chatat and the Asham both atone for specific sins, the inadvertent sins atoned for by the Chatat are considerably more serious than the various transgressions atoned for by the various Ashamot. The Chatat has a visible extra accoutrement of holiness, which the Asham lacks; the blood application of the Chatat consists of four applications while the Asham, similar to the Olah, only has two blood applications. “The Asham precedes the Toda (thanksgiving offering) and the ram of the Nazarite because [the Asham is a member of the group of] Korbanot called Kodshei Kodashim – the sacrifices of a higher level of authority and the Todah and the ram of the Nazarite are only Kodashim Kalim, sacrifices with a lower level of sanctity. “The Toda and the ram of the Nazarite precede the Shelamim (peace offering) since they are eaten on the same day and require a bread offering.” Interestingly, even though the Kohein tosses blood on the corners of the altar twice for Shelamim (and the Korban Toda which in reality is a particular type of Shelamim), apparently, this is outweighed by the fact that the Toda and the ram of the Nazarite were eaten only on the day of slaughter and required a bread offering. The Shelamim was eaten on the day of slaughter, the following night and the next day and did not require a bread offering. "Shelamim precedes the Bechor (firstling) because its blood offering requires a four-fold sprinkling (four in the context of "Shtei Matanot Shehein Arba" that is) and the laying on of hands (Semicha), and libation-offerings (Nesachim), and the waving of the breast and thigh." The fact that Shelamim are eaten "by any person" and that the Bechor "was eaten [only] by Kohanim" does not seem to be a factor and is outweighed by the Shelamim's extra "accoutrement of holiness", i.e., the more elaborate blood application and the additional Mitzvot associated with it. The next Mishna continues this theme. "The Bechor precedes Ma'aser [Beheima, animal tithes] since it (Bechor) is holy from the womb, and is eaten [only] by the Kohanim. Ma'aser precedes the Bird-Offerings since it is an animal offering, and its blood, and its sacrificial portions are most holy" (in the sense that they are burnt on the altar). This is very strange because Bird-Offerings can only be Chatot or Olot, both of which are Kodshei Kodashim, sacrifices of a higher level of sanctity, while Ma'aser is Kodashim Kalim, sacrifices of a lower level of sanctity. Even the meat of the Bird- Chatat which is eaten by the Kohanim is classified as Kodshei Kodashim and may be eaten only in the Azara, which is not the case with Ma'aser meat. This would indicate that the Bird-Chatat has a higher level of sanctity than Ma'aser whose meat is only Kodashim Kalim and eaten "by any man (i.e. a Yisrael, man or woman in a state of purity) anywhere in the City [Jerusalem] (Zevachim 5:8). However, the Emurim (sac- rificial portions) of all animal sacrifices are burnt on the Mizbei'ach; on the other hand, not all Bird-Offerings are burnt on the Mizbei'ach. Bird-Olot are burnt on the Mizbei'ach, but Bird Chata'ot are not burnt on the Mizbei'ach. Since Ma'aser is a slaughtered sacrifice, in contradistinction to Bird-Offerings which are "dispatched" by Malika ("pinching of the head – the "bird equivalent" of Shechita), as well as the fact that two of its components are offered on the Mizbei'ach (blood and Emurim) in contradistinction to Bird-Offerings, where – at least sometimes – only one component (blood) is offered on the altar, outweigh the bird-offering's designation as Kodshei Kodashim. The next Mishna reads, "The Bird-Offerings precede the Meal-Offerings because they are included in the class of blood offerings …" Parsha Pix TTRIDDLES... Last issue’s (B'shalach) TTriddles: This week's TTriddles: Israel Center Miscellany Judaism A-Z Hotline Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B’Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Chessed Fund - Help us help those in need - It’s NEVER too late to help the unfortunate individuals and families unable to look after themselves. Please donate generously! Please make checks out to “Chessed Fund” and send to: Chessed Fund, c/o Menachem Persoff, Israel Center, P.O.B. 37015, Jerusalem 91370 Who’s who and What’s what - The people and programs of OU Israel by Rabbi Avi Baumol We at OU have learned this as fact from our successful Makom Balev programs, our Zula, our Dor L’Dor theatrical productions, our Gesharim program bridging religious and secular kids and from many more programs we run on a day-to-day basis. Today these same kids are doing more mitzvot, with an entirely different outlook on life! How did he do it? Four months ago, Chaim, who has spent his entire adult life in chinuch and kiruv in Israel and Ukraine, embarked on a new initiative centered on kiruv for Israeli kids. He realized that in the embattled northern cities after the war, no effort was being made to connect to the secular teenagers who would otherwise be left out. It started in Nahariya when Chaim went to the inner city section called Trumpeldor and offered the kids he met there a pool table, some food for munching, and most importantly a full time director who was there to talk to them, educate, and be an ever-present source of comfort and hopefully inspiration. But the amazing thing is that after hanging out, and playing games, these kids are willing - no, even interested in sitting down and learning about what being a Jew means, the definition of Jewish pride, and how to incorporate tradition and meaning into one’s life! Incredible! The program works, and Chaim has been duplicating it; one club in Acco, one in Nazareth Ilit and others in the planning stages. NESTO Native English-Speaking Teen Olim High School Junior & Seniors: "Deciding For Tomorrow" - The First Day of the Rest of Your Life Jr. NESTO is for 7th, 8th, and 9th graders, Travel Desk: 566-7787 ext. 261 LUNCH? When a tiyul says “bring your own lunch”, you can order one instead from the Israel Center Cafe. When you make your reservation for the tiyul, request a box lunch, or call the CAFE (ext. 257) up to the day before the TIYUL. 18NIS will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus. BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants. STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (566-7787 ext. 261) to see if we have any tiyulim or Shabbatonim (call Ita Rochel ext. 204) that they might be interested in. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@ouisrael.org. Please be sure to include email or fax number for reply, in addition to phone number. LAST Call: Israel Center In-House Shabbaton - Friday-Shabbat - February 16-17 - shiurim by Rabbi Sholom Gold, 220nis p.p. (non-members add 30nis) Call Ita Rochel (02) 566 7787 x 204 Hotel Specials from Travel Deal Israel and the Israel Center Welcome Adar with Great Joy in Eilat! 4 days: 1-4 Adar, Monday-Thursday, February 19-22 at the fabulous 4 star Prima CARLTON HOTEL, Mehadrin Glatt Eida Chareidit & Rabbi Landau, Delicious Meals - Gourmet Buffet - H/B, fascinating newest attractions & more, Air conditioned bus with us all the time, in Eilat & throughout the trip, 1200NIS p.p. dbl occ, single supp. available, children 3-12 900NIS in room w/adults, Reserve Now: Travel Desk - (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! EXPERIENCE HOLINESS IN OUR LAND - A Special tour of inspiring Holy Sites [Biblical locations & modern places] in honor of the 7th of Adar led by Rabbi Yehuda Bohrer, PhD - of Bet El - Sunday, Feb. 25th from 8:00am - 7:00pm (approx) Participation: NIS150 p.p. - non members add NIS20. Bring your own lunch! Call the Travel Desk: 566-7787, ext. 261 to register. Sign up now to reserve your seat on the bus! Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! JERUSALEM MONTH BY MONTH - SHVAT TIYUL led by David Magence, exceptional licensed guide - Sunday, February 18th, 2:00-4:00pm, 30 Sh'vat (which is 1R"Ch Adar) - THE VIEW FROM MOUNT SCOPUS - ME'AL PISGAT HAR HaTZOFIM, Can we achieve Rabbi Akiva's level? Botanical Gardens (in honor of Tu biShvat), Tomb of Nikanor, "Maker of the Gates" for the Second Bet haMikdash, See why Mount Scopus earned its name, Original (and expanded), Hebrew University campus And then a casual 10-15 minute walk to: Jacques Lipshitz Sculpture: the Jewish Tree of Life (at the original & rebuilt Hadassah hospital), British War Cemetery: including Jewish soldiers who died in World War I; Jewish Legions which fought in the British Army, Price: 36/40NIS, You Must Register in Advance, Travel Desk (02) 566-7787 ext. 261, Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets! 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 TT752 Schedule for Erev Shabbat to Erev Shabbat, 21-28 Sh'vat (February 9-16) 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 Sunday, February 18th, 8:00pm: Hard Talk Jerusalem hosted by David Bedein - watch for details Monday, February 19th, 7:00pm - Sh'loshim for Rabbi Sholem B. Kowalsky zt”l - We will be honored by Harav Yisrael Meir Lau Shlita Wednesday, February 21st, 8:00pm (in English) - Yiddish: Yesterday, Today, Tomorrow by Prof. Leo Davids Tuesday, February 20th, 7:00pm: “Crossfire” - This was the first Hollywood movie to examine anti-Semitism. It was released the same year, 1947, as the other excellent film to address the issue, “Gentleman’s Agreement” In the movie, an anti-Semitic soldier meets a Jewish businessman in a bar with violent results. Brilliant performances by three “Roberts” Ryan, Mitchum, and Young - make this powerful portrayal of the evil of Jew hatred memorable. This is not only an excellent film, but an important one. (1 hrs) A Touch of Class - Welcome to an enjoyable evening of well-loved classical favourites. Performed by new immigrants Gila Carcas on the violin and Orah-Chedvah HaShalom on the keyboard, this evening's programme includes pieces and excerpts by many composers from the Baroque to modern times. Gila comes from England and has a PhD from Durham University as well as two first degrees. Orah-Chedvah studied in Amsterdam at the Conservatorium and also in Geneva. Motza"Sh, Leil 7 Adar, February 24th 8:30pm Save the Date - OU Israel 4th Annual Dinner, Tuesday, May 15th, ‘07, eve of 28 Iyar 5767 (leil Yom Yerushalayim) at the Renaissance Jerusalem Hotel Your vacation is our project - Pesach 2007 - A Northern experience for the whole family, activities, tiyulim, attractions, shiurim - in the most special places - Glatt Mehadrin, Gebrochts Orthodox Union OU ISRAEL Torah Tidbits |
