Shabbat Parshat Chukat
July 4-5 '08, 2 Tamuz 5768
This Shabbat is the 297th day (of 383), the 43rd (of 55) of 5768
4th perek of Pirkei Avot
V'NATAN ARTZAM L'NACHALA - KI L'OLAM CHASDO: (T'hilim 136:21)
Halachic Times
Ranges are 10 days, WED-FRI 29 Sivan - 8 Tamuz - July 2-11
Earliest Talit & T'filin 4:39-4:44am
Sunrise 5:38-5:43am
Sof Z'man K' Sh'ma 9:10-9:13am
(Magen Avraham: 8:15-8:19am)
Sof Z'man T'fila 10:21-10:23am
(Magen Avraham: 9:44-9:47am)
Chatzot 12:43-12:45pm
(halachic noon)
Mincha Gedola 1:19-1:20pm
(earliest Mincha)
Plag Mincha 6:20-6:19pm
Sunset 7:53-7:52pm
(based on sea level: 7:48-7:46pm)
Candle Lighting & Havdala (summer time)
Correct for TT 818 - Rabbeinu Tam (J'm) - 9:15pm
7:13 (6:20) Yerushalayim 8:31pm
7:29 (6:22) S'derot 8:32pm
7:28 (6:20) Gush Etzion 8:31pm
7:30 (6:22) Raanana 8:33pm
7:29 (6:21) Beit Shemesh 8:31pm
7:30 (6:22) Rehovot 8:33pm
7:31 (6:23) Netanya 8:34pm
7:26 (6:21) Be'er Sheva 8:31pm
7:29 (6:21) Modi'in 8:32pm
7:13 (6:22) Petach Tikva 8:33pm
7:13 (6:20) Maale Adumim 8:30pm
7:29 (6:21) Ginot Shomron 8:32pm
7:28 (6:20) K4 & Hevron 8:30pm
7:28 (6:20) Giv'at Ze'ev 8:31pm
7:29 (6:22) Yad Binyamin 8:32pm
7:30 (6:22) Ashkelon 8:33pm
7:20 (6:21) Tzfat 8:33pm
NOTES: 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
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.
Halachic Zmanim and Shabbat times in Torah Tidbits are calculated by CHAZON SHAMAYIM, a computer program by R' Eitan Zakuni of Netivot. The latest version (beta), called HAZON NET is available as a free download on www.sky-view.co.il
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...
First opportunity for Kiddush L'vana this month according to Minhag Yerushalayim (min. 3 full days after the molad) is Sunday night, the eve of 4 Tamuz, July 6th.
Those who wait a full 7 days after the molad will first be able to say KL on Thursday night, eve of the 8th of Tamuz, July 10th.
Those who wait for a Motza'ei Shabbat are playing it close, since next Motza"Sh is already the eve of the 10th of the month. It is not recommended to wait that late in the month but in the summertime in Israel it is acceptable because of the unlikelihood of cloudy conditions that would prevent saying KL. In locations that have rain and clouds during the summer, people should try to say KL on an earlier night, even if they prefer Motza'ei Shabbat. Still, the 10th of the month is within acceptable range to delay, if that is your practice.
The CHOK Factor of all Mitzvot
"Rabbi Yishmael says: Through thirteen rules is the Torah elucidated...
[8] Anything that was included in a general statement, but was then singled out from the general statement in order to teach something, was not singled out to teach only about itself, but to apply its teaching to the entire generality." If you are unfamiliar with the 13 MIDOT with which the Torah is "darshened", you might need to reread the beginning of this Lead Tidbit a few times before continuing. Or, just continue reading and hopefully, the point will emerge.
We are not really claiming that what is about to be said is actually an example of this principle, but rather the point is being made in the spirit of this principle.
ZOT CHUKAT HATORAH! This (Para Aduma) is THE (quintessential) CHOK of the Torah. This is the mitzva, the command, that cannot be fully understood logically. This is the mitzva (or the kind of mitzva - to put it this way already is a little application of principle #8) that the nations of the world will point to and ridicule and taunt us by saying: Why do you do these strange, illogical, inexplicable things, and for what reason and purpose?
To which we will answer - with head held high: These are the decrees of the King, and we do them without questioning.
Para Aduma is certainly not the only CHOK we have. SHAATNEZ is an- other example, and there are more. If the non-Jew were to challenge us and laugh at the seeming illogic of being allowed to wear wool, linen, cotton, cotton and wool, cotton and linen, but not wool and linen - we would give the same answer: We follow the decrees of HaShem.
But what of mitzvot that are considered to belong to a different category of mitzva - MISHPAT, for example. Reasonable, logical, easily understood mitzvot? It makes sense to most people's minds to have a mitzva commanding honor and reverence for one's parents. Even mitzvot like this, though, are part CHOK. What if one's parents abandoned him, or abuse him? The mitzvot of KAVOD and YIR'A still apply. But that doesn't make sense! CHOK. Decree from G-d.
Why do we not muzzle an animal that is working with produce? Because we are to be kind to animals? That's not the reason. That is what we learn from being observant of the mitzva. But the REASON we do the mitzva is that G-d commanded us to.
We've just hit upon two different types of mitzva, each with their own CHOK factor. The one type are understandable in the big picture, but have elements that don't fit into our finite reasoning. And there are mitzvot that might be "reasonable" all the way through, but they still are supposed to be observed because they are the commands of G-d.
We get into trouble sometimes with the reasons we have for certain mitzvot. Brit Mila went through a period of time when "everybody", including reputable medical journals touted the cleverness of Judaism for requiring the beneficial act of circumcision. People were saying: "Now we know why the Jews have been doing this for the last 3000 years."
Wrong. That's not why. We don't circumcise our baby boys because its healthy. We do it because G-d commands it. If it is healthy, then we have a fringe benefit. And, sure enough, the pendulum swung and people were no longer unequivocal in their praise of Mila. Many who focused on the benefits and reasonableness of the mitzva, began to waver in their commitment to Mila.
Those who accept the CHOK factor of the mitzva - of any mitzva - of all mitzvot, will maintain their commitment regardless of what new things are being said about this and that.
Para Aduma started out its parsha as ZOT CHUKAT HATORAH, but later in the parsha (19:14), the mitzvot are announced as ZOT HATORAH! This is what Torah is. A way of life to which a Jew commits himself regardless of what is easily understood and what is not. It's NAASEH V'NISHMA in action.
CHUKAT STATS
39th of 54 sedras; 6th of 10 in Bamidbar
Written on 159.2 lines in a Sefer Torah (rank: 39)
10 Parshiyot; 6 open, 4 closed
87 p'sukim; ranks 43rd; smallest in B'midbar
1245 words; ranks 40th; smallest in B'midbar
4670 letters; ranks 41st; smallest in B'midbar
Fewer p'sukim than Sh'mini, more words, same number of letters. Chukat is a bit longer.
MITZVOT
3 mitzvot of 613; all positive
Only 6 sedras have only positive mitzvot: B'reishit and Lech Lecha with 1 each, Metzora with 11, Chukat with 3, Pinchas with 6, and Vayeilech with 2
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.
[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 - 17 p'sukim - 19:1-17
[P> 19:1 (22)] This whole Aliya plus the following 5 p'sukim deal with the topic of the PARA ADUMA. (The 22 p'sukim of ch. 19 constitute the Maftir for Shabbat Parshat Para - 2nd longest Maftir of all.)
The mitzva involves taking a cow with reddish hair (even two black or white hairs invalidate it), that is blemish-free (i.e. fit for the Altar - even though the Para Aduma is NOT a korban; it is prepared away from the Mikdash and Har HaBayit, across the valley, on Har HaZeitim) and that has not worn a yoke or carried a burden for people. (If it carried upon its back something for its own benefit - e.g. a blanket to keep flies away - it is still acceptable.) Elazar b. Aharon was in charge of the preparation of this first Para Aduma.
SDT: "And G-d spoke to Moshe and Aharon saying... DABEIR (you Moshe, not both of you, DAB'RU) to the children of Israel... Only Moshe could tell the people about the PARA ADUMA, which is an atonement for the Sin of the Golden Calf. Aharon was too involved in the Golden Calf episode. He didn't tell this mitzva to the people and he didn't prepare the PARA ADUMA; his son did. Yet the pasuk tells us that G-d spoke to both Moshe and Aharon. Perhaps this contains a private rebuke by G-d to Aharon... And perhaps a bit of the opposite as well, since Aharon IS included in the command to prepare the Para Aduma.
SDT: Rashi says that the mitzva is for the assistant Kohen Gadol to tend to the Para Aduma, although any kohen qualifies. Commentaries see a symbolism in the son of Aharon doing the work: just as the cow atones (so to speak) for her calf, so too the son atones for his father who was somewhat involved in the Golden Calf.
"Take a PARA ADUMA T'MIMA..." T'MIMA usually means blemish-free, fit for the Altar. However, here the word T'MIMA is followed by the phrase "that has no MUM (blemish)", making the adjective T'MIMA super- fluous. Therefore, we are taught that T'MIMA in this context is describing ADUMA, indicating that COMPLETE reddish hair is required. Without T'MIMA, a cow that was a "jinji" would be acceptable even if it had some non-red hairs. Not so, because of the word T'MIMA.
As opposed to all korbanot in the Mikdash which had to be brought "inside" (the Beit HaMikdash area), the Red Cow is slaughtered and prepared "outside" (not even on Har HaBayit - across the valley on Har HaZeitim). It is not a korban, but it does have korban-like features (atonement, among others).
After the cow is slaughtered, it is burnt whole (some of its blood having been sprinkled towards the Mikdash first).
The complete process of the Para Aduma (including what is thrown into the fire, how the ashes are collected and how the potion is made) is a positive mitzva [397,A113 19:2] that has been fulfilled nine times, so far. The next (tenth) time will be in the time of the Moshiach.
A person who comes in contact with a dead body is rendered ritually impure for a seven-day period [398,A107 19:4]. The "Para Aduma Potion" is to be sprinkled on the defiled person on the third and seventh day. Without this procedure, the state of ritual impurity remains forever. It is most important to avoid entering the Mikdash while one is defiled (and eating of sacred foods). Intentional violation is a (Divinely imposed) capital offense.
MitzvaWatch: Today, (temporarily) without a Beit HaMikdash, the are (at least) three ramifications of the rules of ritual impurity to the dead.
[1] A kohen must still avoid contact with a dead body (except those of his close relatives for whom he sits shiva), even though he is already "tamei". This is both for "practice" as well as not to "add" to his state of TUM'A.
(2) We are not permitted to go onto Har HaBayit in those areas where the Beit HaMikdash and its courtyard stood (or might have stood).
(3) Some gifts of the Kohen (such as t'ruma, t'rumat maaser, challa) are not given to a kohen, but are "disposed of" according to alternate halachic procedures, because of TUM'A of both the Kohen potential recipient, as well as the giver, and therefore, the gift itself. Note that there are gifts to the kohen that pose no TAMEI problems; these are given today (e.g. Pidyon HaBen).
SDT: The Chidushei HaRim made a mussar comment about T'MIMA that deserves our attention. For the Para Aduma, the standard of ADUMA T'MIMA is not met if there are two hairs of another color. For the Jew, who must strive to fulfill the mitzva of TAMIM TIH-YEH (im HaShem Elokecha), even a single ìblack hairî prevents a complete fulfillment.
ASHER EIN BA MUM ASHER LO ALA ALEHA OL: The Chozeh of Lublin said: A person who perceives himself as having no blemishes, it is a sign that he has not placed upon himself the Yoke of the Kingdom of Heaven - OL MALCHUT SHOMAYIM.
Levi - Second Aliya - 11 p'sukim - 19:18-20:6
The Torah summarizes the Para Aduma procedures.
Note that the cedar branch and hyssop are added to the potion as well as to the burning of the Para Aduma. Commentaries see special significance in the fact that the cedar is a lofty tree and the hyssop is a lowly shrub.
The dual nature of the Para Aduma potion (that it purifies the defiled and defiles the ritually pure) is counted as a mitzva of its own [399,A108 19:19].
[P> 20:1 (6)] The next topic the Torah deals with is the death of Miriam in the Tzin Wilderness in Nissan (on the 10th). The Torah immediately tells us that the People had no water (Midrashim speak of Miriam's Well that miraculously accompanied the People during their wanderings. This well disappeared upon her death, since it was in her merit - because she had watched over Moshe at the river - that we had the Well.) The People complain bitterly to Moshe and Aharon.
The custom of emptying out water containers in the room in which someone has died, comes from the sequence: "...and Miriam died ...and there was no water..."
Commentaries point out a connection between Para Aduma and the death of the righteous Miriam. Both are ìinstrumentsî of atonement.
Shlishi - Third Aliya - 7 p'sukim - 20:7-13
[P> 20:7 (5)] In response, G-d tells Moshe to take the Staff, gather the People, and that he (Moshe) and Aharon should SPEAK to the rock in the presence of the People, so that the rock shall give forth its water for the People and their flocks. Moshe gathers the People and admonishes them to witness another of G-d's miracles. He lifts the Staff and strikes the rock twice; water flows from it in abundance.
[S> 20:12 (2)] G-d is "angry" at Moshe and Aharon for missing a chance to sanctify His Name by having the People see water come from the rock by speaking to it. (The People had previously seen water come from a struck rock.) G-d decrees that neither Moshe nor Aharon shall lead the People into the Land of Israel.
Because of the inclusion of Aharon in this decree, there is an implication that he was not punished for any involvement in the Golden Calf - a point that needed clarification. Rashi says that the Torah is telling us that Moshe and Aharon would have gone into Eretz Yisrael, except for this, and only this sin. Interesting that Moshe himself tells the people (in D'varim) that he carries some of the blame for the Sin of the Spies. With Aharon's involvement in the Calf incident and Moshe's in the Spies episode, there is an interesting balance. On the other hand, Aharon IS held accountable in this case, even though it was Moshe who "acted".
G-d's decree seems excessively harsh on Moshe and Aharon. Commentators point to this as an example of how strictly G-d judges the greatest of our people.
Observation... Note that the rock gives forth water even though Moshe did not speak to it, as G-d had told him to. There are two possibilities (maybe) as to why.
(1) It avoids a Chilul HaShem that would result if water did not come forth.
(2) Moshe Rabeinu was on the high level that he was able to control and divert nature (within limits). He had previously stricken a rock to get water; this now is something he can do.
(3) A twist on the Chilul HaShem possibility of (1) is that G-d wanted to avoid Moshe's losing face. G-d and Moshe are very much partners, so to speak, in the perception of the People. At the Sea, the people believed in "HaShem and in Moshe His servant, BASHEM UVMOSHE AVDO. In contrast, their lack of faith is expressed as their talking against G-d and against Moshe, BEILOKIM UVMOSHE. These are the only two times the word UVMOSHE appears in all of Tanach.
R'vi'i - Fourth Aliya - 8 p'sukim - 20:14-21
[S> 20:14 (8)] Moshe sends mes- sengers to the Edomites, to recount Israel's brief history and request right of way through Edomite land. The request is denied. A second attempt is made to obtain permission; this too is strongly rejected. The People of Israel change their route in order to avoid confrontation with Edom (according to G-d's command).
SDT: In asking for passage through Edom territory, Moshe's messengers state that the people "will not drink water of a well". Rashi says that we would have expected the Torah to say "the water of cisterns". Rashi explains that Edom had the cisterns; we had a miraculous well (as well as Manna for food). What we were offering Edom was the profits from selling us food and water. We had no need for their food and drink, but it was a proper offer to make. Rashi says that when staying at an inn, one should partake of the inn's meals rather than "brown bag it". This increases the benefit to the innkeeper and is a proper thing for a patron to do.
SDT: Moshe sends a message to Edom saying, "...you know all the trouble we had in Egypt." Imrei Shefer asks, how was Edom expected to know what happened to us in Egypt? The answer, he says, comes from Parshat To'l'dot, when Rivka sought out G-d to explain what was happening inside her. She was told that she would have twins and that they would grow to head great nations, and when one fell, the other would rise proportionally. Edom's life must have made a significant turn upward, says Imrei Shefer, during the dark years we spent in Egyptian servitude. That is how Edom would know what was happening to his brother Israel.
Chamishi - Fifth Aliya - 17 p'sukim - 20:22-21:9
[P> 20:22 (8)] The People travel from Kadesh to Hor HaHar. There Aharon is to die. Moshe takes Aharon and Elazar up the mountain, where the garments of the Kohen Gadol are transferred from Aharon to his son and successor. ALL the people mourn Aharon's death for 30 days. Commentaries point out that Aharon's death had elements that were missing in Moshe's. Seeing his son continue in his footsteps and being loved by all the people as Aharon was, adds a special dimension to Aharon's full life.
The Midrash says that the Heavenly Clouds that protected the People, left upon Aharon's death.
We can see now that the miracles of the Midbar were each associated with one of our leaders: Moshe, the Manna; Aharon, the Clouds; Miriam, the Well.
[S> 21:1 (3)] That made them vulnerable to attack from Emori. The attack was successfully countered by Israel.
[P> 21:4 (13)] The People then tired of their extended travels and complained once again to G-d and Moshe. Their tirade included gross disrespect to G-d's miracle of the Manna. For this they were punished by an attack of "fiery" (poisonous) snakes that bit many people, causing many deaths. The People repented and pleaded with Moshe to pray to G-d to spare them. G-d told Moshe to fashion a copper (the choice of copper was Moshe's and it was a play on words) snake and mount it atop a staff, so that anyone who would see it * would live.
*The Mishna in Rosh HaShana (3:8) asks, ìWhat? (The copper image of) a snake can kill or restore life?î Not so, says the Mishna. Rather, when the People of Israel look towards the Heavens and subjugate their hearts to G-d, then they were cured; and if not, they would decay.î
The Mishna in P'sachim (4:9) records different things that Chizkiyahu HaMelech did, and was either praised for them, or criticized by the Sages. He destroyed the Copper Serpent and the Sages approved of his actions. People were misusing it, and misunderstanding it (despite the concept presented in the Mishna cited above). This same kind of problem exists with the use of Korbanot in the time of the Beit HaMikdash, and - in our time - amulets, Tashlich on Rosh HaShana, Kaparot before Yom Kippur, visiting holy places, notes in the cracks of the Kotel, red threads around one's wrist, and even saying T'hilim - meaning that there are people who do certain things in lieu of heartfelt prayer and sincere kavanot, somehow expecting miraculous salvation. All of the above, to some extent or another, are meant to be incentive and inspiration to sincere repentance and prayer, not substitutes for them. This is why Chizkiyahu HaMelech got rid of the NîCHASH NECHOSHET. This is why some rabbis banned Kaparot in their communities, etc.
Shishi - Sixth Aliya - 11 p'sukim - 21:10-20
The People continue their travels. They went to OVOT (identified as being due south of the Dead Sea). From there they went to ìdesolate passesî or "the ruins of AVARIMî (different understandings of the phrase IYEI HA'ARAVIM), along Moav's eastern border. They then continued on to NACHAL ZERED. Then to a part of the desert that was outside Moav territory (this because they were forbidden by G-d to encounter Moav.) These travels were recorded in the ìBook of the Wars of G-dî (Some say that this was an ancient record of events that occurred since the days of Avraham Avinu. Some say that this refers to the Torah. Others say that it wasn't actually a book but an oral transmission of stories through the generations.) Finally, the people arrive at a place known as "the Well".
[S> 21:17 (4)] This was another significant event related to water. From a physical point of view, water is by far the most valuable "commodity" of the wandering Nation. On a spiritual level, water represents Torah and Life itself. The "Song of the Well", a short but beautiful song is recorded, high- lighting the preciousness of water. The words are filled with symbolisms and allusions.
The next piece of travelog is either part of the song at the well... or not. From the desert, the people went to Matana, from Matana to Nachliel, and from Nachliel to Bamot. From Bamot to Hagai in the field of Moav, on a clifftop that overlooks the Wastelands.
Notice that we have, shortly out of Egypt, before the wandering period in the Midbar, an AZ YASHIR... Shirat HaYam. Water. At the end of the period of wandering, shortly before leaving the Midbar and entering Eretz Yisrael, we have another AZ YASHIR... B'eir. Water.
Sh'VII - Seventh Aliya - 16 p'sukim - 21:21-22:1
[P> 21:21 (16)] As Israel approaches the lands of Emori, requests are made for rights of passage. Not only are these requests denied, but Emori sends an army to confront Israel. Israel is completely victorious against King Sichon, and conquers the lands of Emori and Cheshbon. Further battles result in more Emori lands. Og, king of Bashan, also falls, as G-d promised.
SDT: It is important to note that Israel's military might is not absolute, nor are their military options equal. Israel fights against whom G-d tells us to, and we do not engage in battle anyone that G-d forbids us to. It is irrelevant whether Edom was stronger or weaker than Emori. We didn't fight the latter and avoid the former for military reasons. G-d is our Commander-in-Chief. We have to always keep this in mind; and it would help if our enemies knew this as well. Ironically, it is our enemies who sometimes seem to believe in G-d's role in these kind of matters, whereas we sometimes seem to stubbornly deny His role. And this point is applicable in modern times as it ever was.
SDT: Rashi explains why G-d had to tell Moshe not to fear fighting Og. Og was the sole survivor of the Flood (except for Noach and company), and he was the one who told Avraham that nephew Lot had been taken into captivity. Perhaps he had earned enough merit to resist the Israelites. G-d told Moshe not to worry.
Israel's military victories in the Midbar, towards the end of the period of wandering, were very important for the morale of the people as they faced long years of many battles upon crossing the Jordan River into Eretz Yisrael. In the Midbar, they get a taste of G-d's promises and might.
Moshe sends Meraglim to Ya'zer. Rashi says that the spies who were sent said, "we will not do as our predecessors did; we have complete confidence in the power of Moshe's prayer.î In a way, the sending of these Meraglim is a TIKUN (repair) of the Sin of the Spies. Spies were always sent to facilitate the nation's next step. They were not meant to decide on what G-d already had decreed.
The final pasuk tells us that Israel traveled and arrived at Arvot Moav - this is their final stop before entry into Eretz Yisrael.
Note the significance of the above statement. The four remaining sedras of Bamidbar and all 11 of D'varim are still in front of us, and we are already at Arvot Moav. Mas'ei will give a summary of the wandering, but with the conclusion of Chukat, we have arrived at the threshold of Eretz Yisrael. Remember that back in Mikeitz we left the Land and went down into Egypt. Now we are readying ourselves to return.
Last 3 p'sukim are reread for Maftir.
Haftara - 33 p'sukim - Sho-f'tim 11:1-33
The haftara consists of most of the story of Yiftach, the at-first scorned, later sought after, son of Gil'ad. He was shunned by his "half-brothers" and fled to the Land of Tov where he lived a rogue's life. The people of the Gil'ad region are attacked by the Ammonites and they pursue Yiftach to be their leader. In the description of the wars with Amon, reference is made to the historical background of the area - specifically, the episode recorded in the sedra about Israel requesting permission from Emori for passage through their territory. This is a major connection to the sedra. The story of Yiftach seems to be peripheral to the reason that Chaza"l chose this reading for Chukat. And yet... the haftara ends with the first part of the story of Yiftach's vow and the resultant fiasco with his daughter. Chaza"l generally consider Yiftach to have erred; such a vow as his would be halachically invalid under the circumstances. The significance (if it does, in fact, connect to the sedra) of the story of Yiftach's daughter vis-a-vis the sedra is elusive.
THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean
Lesson #432 (part 2)
Not to judge by oneself
We continue our historical discussion of one judge judging a case by himself, and we shall see how the Shulhan Aruch, (R. Yoserf Karo 1488-1575; Spain, Bulgaria, Israel) our code of Jewish law deals with this subject. We had set out the position of various authorities. Continuing with other authorities, the position of Rambam (1135-1204, Spain, Egypt) with regard to the expert, the learned judge and the layman is somewhat unclear. His statements have caused some difficulty and are at times ambiguous because of his conciseness and because he uses certain terms interchangeably. Thus in his code Rambam has several statements regarding the individual judge's authority to act. In one place Rambam states that if one is a recognized expert or has received authorization from the court, then he may render a valid decision by himself, even though he does not constitute a court. In another place he states that any competent judge who is authorized by the Exilarch is authorized to judge anywhere in the world even though he does not constitute a court. (The Exilarch was the political head of the Jewish community in Babylonia during the first 12 centuries of the Common Era.) In another place he states that any competent judge who is authorized by the Exilarch is authorized to judge any place in the world and the parties are compelled to accept the jurisdiction of this type of judge.
If a person is not qualified, either because he lacks knowledge or because he is unworthy, but nevertheless is authorized by the Exilarch or by the court, his authorization is a nullity until he becomes competent, since such an appointment can only be the result of an error or of a violation of the halacha. Rambam in this latter statement seems to say that if one is not at least an expert, then the authorization is of no avail. This apparently conflicts with his other statement that authorization may be conferred on one who is not an expert. Lechem Mishne (Abraham diBoton 1560-1606, Turkey) attempts to reconcile Rambam's statements by making the authority of the judge and his receipt of authorization depend upon the willingness of the litigants to accept the judge. His explanation leaves many unanswered questions. Other commentators, in attempts to reconcile Rambam's statements, combine two of the four grades of judges into one level, so that according to Rambam there are only three grades. According to Tumim (Jonathan Eybeschutz, 1690-1764, Poland, Germany), the first grade is the recognized expert who may judge without authorization; the second grade is the expert who requires authorization; and the third grade embraces the learned person and the layman who may not judge without authorization. Tumim claims that this is also the analyses of R. Karo in his Kesef Mishna. A close reading of Kesef Mishna however, indicates that R. Karo explains Rambam in such a way that the positions of Rambam and Asheri (see below) are identical.
According to R. Karo the first grade is that of the recognized expert who does not need authorization; grade two embraces the expert and learned person, each of whom requires authorization; and grade three consists of the layman who may not judge even with authorization. As for Asheri's (1250-1327, Germany, Spain) opinion, in one place he states that an expert, who is learned and capable of reasoning, may judge the litigants even against their will. In another place, Asheri states that a layman who has received authorization stands in the place of an expert, if he is learned; but if he is not learned his judgment is void even if he did not err in his decision. Asheri's views are thus identical with R. Karo's explanation of Rambam. Tur (R. Jacob b. Asher, 1270-1340, Spain) follows his father Asheri in his explanation and mentions Sherira Gaon's (906-1004) description of an expert. Prisha, which is Sma's (Joseph Falk, 1535-1614, Poland) commentary on Tur, states that Tur purposely included Sherira Gaon's explanation in order to demonstrate that the descriptive terms are sometimes used interchangeably. This is so since Sherira Gaon after stating that a person such as R. Nachman (mentioned in the Talmud, 4th century) is an expert, enumerates the qualifications of an expert and concludes with the statement that such a person is a ìrecognized expert.î Prisha says that this supports his view that Rambam and Asheri hold similar views although employing different terms. R. Karo in Shulhan Aruch employs the language of Rambam.
In one paragraph he states that that a recognized expert may judge, while in another paragraph he states that if one is not an expert he may not judge even though he has received authorization. Since he states on the one hand that a recognized expert does not need authorization, and on the other hand that authorization does not help the non-expert, it must follow that there is a middle group, namely the expert who requires authorization. The question arises as to who comprises this middle group? Must an individual be an expert or is being learned sufficient enough? Sma, holds that the middle group consists of the expert and the learned person. Schach (Shabtai Cohen, 1622-1663, Vilna and Germany) says that the middle group comprises only the expert, while the learned person is the same as the class of the non-expert.
What if a person did, in fact, judge a case by himself after receiving authorization? Rambam, as we have seen, holds that if a person who is not qualified to act either because of lack of knowledge or because he is not worthy, somehow receives authorization through a violation of the law by the Exilarch or by a error of the court, the authorization is a nullity. Tur in his code states that if one is not learned then he is not capable of judging and the Exilarch has no power to qualify those who are unqualified. He then quotes Rambam's ruling that the decision of an unqualified judge is a nullity even if had arrived at a correct decision. Tur adds that either litigant may change his mind and have the case judged by a different court. All this applies as was stated at the outset by judges who had authority to judge by themselves which authority came from the secular rulers. Nowadays when one goes to a Beit Din to have several judges or one judge adjudicate the case, there is ample authority that his decision is binding; The best procedure is to have the parties and their attorneys sign a stipulation in advance agreeing to be bound by the decision of the judges or one judge. In our Beit Din we always have three judges. There are times I was asked to agree to adjudicate a case by myself and refused to do so. The fact that a judge has ordination does not add to his authority in these situations.
The subject matter of this lesson is more fully discussed in A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il
Spiritual and Ethical Issues in the Sh'mot Stories: by Dr. Meir Tamari
ìTo you belongs righteousness but to us shameî [2]
"These be your gods, O, Israel, which brought you out of the land of Egypt. (Shmot 22:4). By these words, they proclaimed either that G-d had transferred His powers to this golden calf or at least shared them with it; in either case they were guilty of idolatry" (Ha'ameik Davar).
Most early commentators and scholars saw the idolatry of the Eigel connected to the powers of nature, the celestial bodies or physical phenomena. Although there are traces of those phenomena still existing in modern variations of idolatry, later Torah scholars see the traces of idolatry of the Eigel in the spiritual workings of the human mind and soul. Modern Man seems to have easily and intermittently slipped into these forms of idolatry.
"'And He gave Moshe when He ended communing with him, two Tablets: G-d sat and gave them laws of life and they stood and engraved an idol to anger Him' (Shmot Rabba 41:1). When Israel was busy making the Eigel, two t'fachot of the Luchot were in G-d's hands and two in the hand of Moshe (Yerushalmi, Ta'anit 4:5). Moshe was the Tzelem Elokim that united the Nefesh, Body and Wisdom of the People of Israel with G-d, so helping them to avoid sin. However, at that time Moshe was so completely connected with G-d that he was unable to serve as the connection between Israel and G-d and therefore evil was able to attach itself to Israel and they sinned grievously" (Shem MiShmuel).
There is a slippery slope whereby such a spiritual role may degenerate into idolatry. It is just such a degeneration that Abarbanel sees in the relationship of Israel and Moshe that led to their making the Eigel. "Under the influence of the idolatrous beliefs of the Egyptians, Israel had always regarded Moshe as possess- ing some sort of magical and supernatural powers whereby he could perform miracles and wonders; powers that were similar to, but obviously more powerful than the sorcerers and magicians of Par'o. While accepting and awed by Moshe's powers, they nevertheless, at the same time feared and rebelled against them. When he came and showed them the signs that G-d had sent him, they readily believed, but when Paro's reaction was to disallow them the straw needed for the bricks, they cursed and rejected him. At the splitting of Yam Suf they believed in Moshe as the servant of G-d; only later to ask 'Is G-d in our midst?' Then after the tragedy of the Spies and their false report on Eretz Yisrael, they listened to Korach and his congregation, and wanted a new leader who would take them back to Egypt.
As long as Moshe was in their midst, they were often afraid to voice their criticisms and to openly rebel. Now they saw that days passed and Moshe did not return and no one knew if and when he would ever come back. They turned to Aharon since he was also a prophet, to provide them with somebody else to replace Moshe. However, they did not want to trust themselves again to a mere man, possessing as he might all the powers of a Moshe, fearing that he too would disappear and so leave them leaderless once again. That is why they did not ask Aharon to lead them but rather wanted an image that could never leave them. In the Zodiac signs, that of the Shor follows the Lamb that was the sign of Egypt. They thought that in that sign lay the magical powers of Moshe whereby he had defeated the Lamb of Egypt and taken them out from there. That was the reason they asked for an image of the Shor, the Bull Calf that was to be, not instead of G-d but instead of Moshe" (Abarbanel).
"You shall not make anything to be with Me"; "An altar of earth shall you make" (Shmot 20:19-20).These two complementary verses form the fundamental parting of the ways between the Jewish view of the relationship of Man to G-d from that of the heathen world.
The delusions which have dominated the non-Jewish world, and which have engendered both crude and spiritual fetishism:
That Man can make gods for himself, i.e. that he can put up an image, an article, an institution, an idea, a man or a power, as the highest ideal and then think that which he has chosen to worship has become invested with godliness and so become world - directing and the bearer of his fate;
That Man is to make gods for himself, i.e. that to ensure his future, he has to set up such objects of his own thinking, choosing and making to represent the highest idea he can form of that All-Highest, world directing Being of Whom he has a vague perception;
That altogether it is in matters of one's lot and fortune, in the passive receiving phase of life, that Man has to occupy himself with his dependence on G-d, understanding G-d and what He is to him.
In contrast is the Truth which Judaism teaches, on which all these delusions of idolatry founder. Man can not and need not make gods to bring G-d near to himself, but rather do so by making his whole being moral and spiritual, by subordinating all his activities to the dictates of G-d. It is not G-d, but himself, that he has to influence in order to achieve nearness to G-d and be sure of His protection and guidance. It is not so much what his lot is going to be but what his deeds are going to be that should be his chief concern. The only things that could possibly have influence on his fate and fortune are that his doings be in harmony with the will of G-d. In no way is G-d of a physical nature that can be made submissive to Man's will by any procedure, since He is the Most Absolute Personality, free of will, Who has established His will as the absolute measure for all things and the absolute norm for Man. Our free-willed obedience is always and everywhere all that is necessary for Man's happiness and well-being" (Rabbi S. R. Hirsch).
The story of the Eigel follows the mitzva of Shabbat (Shmot 31:13), that is a total rejection of idolatry since it commemorates G-d the Creator of all, 'ex nihilo', His mastery over all creation and His intervention in the history and affairs of Man as demonstrated by the Exodus.
MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] Wisdom and Wit
[5] Parsha Points to Ponder
[6] Torah from Nature
[7] Micro Ulpan
[8] From Machon Puah
[9] Pirkei Avot
[10] Portion from the Portion
[11] Editorial
[12] Miracles
[13] Eco-Rabbi
[14] Divrei Menachem
[1] From the virtual desk of the OU
VEBBE REBBE
The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
Q: I am a single kohen living in Israel. I, therefore, wear my tallit only for nesi'at kapayim (duchening). When I put on my tzitzit in the morning, should I make a b'racha, or should the b'racha on the tallit cover the tzitzit?
A: First we must understand the halacha that you correctly assume that one who puts on a tallit does not make a b'racha when putting on his tzitzit in the morning.
The Shulchan Aruch (Orach Chayim 8:10) says that one who puts on his tzitzit when his hands are still dirty from the night should put them on without a b'racha, which he will recite later. He suggests doing so after purposely handling the tzitzit or when he puts on another pair of tzitzit. The Darchei Moshe (OC 8:3) relates the minhag to make a b'racha only on the tallit that he wears for Shacharit, which also covers the smaller pair of tzitzit.
The Mishna Berura (8:24) provides different reasons for the practice to make the b'racha only on the tallit and use it to cover the already worn tzitzit. He mentions the Chayei Adam's (12:4) issue not to make two interchangeable b'rachot in close proximity. Since one b'racha can accommodate multiple tzitzit, an unnecessary second b'racha would be a b'racha she'eina tzricha (unneeded and thus improper). (The Chayei Adam actually prefers making the b'racha on the tzitzit to cover the tallit.) The Darchei Moshe (ibid.) was bothered by the possibility that the mitzva of tzitzit will not be complete (and thereby not warrant a b'racha) because often the tzitzit's garment is too small. Others point out other things that could make a b'racha on the tzitzit unnecessary (e.g., the garment's shape, having had the tzitzit on all night.).
This practice does raise problems. B'rachot generally should precede the mitzva's fulfillment; here the b'racha comes after the mitzva of tzitzit. Rabbeinu Yona (cited by the Beit Yosef, OC 8) says that it is sufficient that the b'racha precedes part of the performance of the mitzva, in this case, the continuation of their being worn. The Taz (8:9) says that since one cannot put on the tzitzit right away, considering that the hands were dirtied during the night, it is fine to delay the b'racha.
The question is whether this system is best even if one will not put on his tallit until a significant time later, i.e., during chazarat hashatz, prior to duchening.
Not only is the concern with two b'rachot in succession being unnecessary reduced, but the problem of waiting a long time without a b'racha being on the tzitzit also increases. Several poskim therefore say that when a long time is expected between the two, one makes a b'racha first on the tzitzit and later on the tallit (see Be'er Moshe VI, 4; Tzitzit 8:(52)). Some still prefer one b'racha, on the tallit, because of the lingering concern that the tzitzit do not warrant a b'racha (Minchat Shlomo II, 4.1.3). This is far from clear; recall that when there is no tallit, we take our chances and make a b'racha on the tzitzit. It should also depend if the garment clearly requires tzitzit or not. On the other hand, it is hard to alter minhagim.
It is also not clear what constitutes a long break. There appear to be different opinions ranging from around an hour to two or three hours (see Minchat Shlomo, ibid.; Piskei Teshuvot 8:16). Therefore, when one waits between tzitzit and tallit from the time he dresses until chazarat hashatz, there is ample justification to prefer either approach on whether to make a b'racha on each or make the b'racha only on the tallit (if it is his own tallit or he acquires it temporarily before putting it on). One can continue as he was taught or how he has practiced until now. Either way, it is correct to have the proper intention: taking the first approach, intend not to cover the tallit with the b'racha on the tzitzit; taking the second approach, have in mind with the b'racha on the tallit to cover the tzitzit.
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
We build our philosophies around our life styles instead of the other way around.
From "A Candle by Day" by Rabbi Shraga Silverstein
A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein
Now available at 054-209-9200
[3] CHIZUK and IDUD for Olim & not-yet-Olim respectively
In this week's parsha, Bnei Yisrael begin the conquest of Eretz Yisrael. Under the leadership of Moshe, they quickly vanquish Sichon, king of Emori and his army. They conquer his entire territory, especially his well-established capital Cheshbon.
The Torah goes out of its way to point out that Cheshbon had previously been wrested by Sichon from the monarch of Moav. Had it still been under the control of Moav, it would have been forbidden for Bnei Yisrael to take it, since Moav had been placed "off limits" by God.
Thus the need for the historical note. But scripture goes on to tell us more about Cheshbon telling us:
"Al Ken Yomru Hamoshlim, Bo'u Cheshbon! Tiboneh V'tikonen Ir Sichon!" "Concerning this, the poets said, 'Come to Cheshbon! Let it be built and established as the city of Sichon!'"
The Midrash, in seeking to understand this seemingly unnecessary passage, proceeds to discover in it a fundamental moral lesson.
It begins by noting that the term cheshbon also has the meaning of "calculation". "Bo'u Cheshbon! Let us calculate the potential loss that one might suffer from doing a mitzva against its reward. And the reward seemingly gained from committing a sin against its ultimate loss.
Tiboneh V'Tikonen! If you do thus, you shall be built strong in this world and be established in the World To Come.
Perhaps we can distill a further lesson.
What in fact were the poets proposing? They were actually writing a commercial for the new city of Sichon that had been totally devastated in the previous war.
Bo'u Cheshbon! Come be one of the first settlers in the new city Cheshbon. Calculate all the benefits that you will reap. There promises to be a thriving economy into which you will be able to integrate. You will enjoy a cultural environment that only a metropolis can offer. Make the calculation and you will surely move into and help establish the new capital.
When a 20th century Jew decides to leave, from say, South Africa to Canada, the US or Australia, he carefully makes his cheshbon. Which economy is more promising? Where are the better universities for his children? Where are the streets more secure?
Perhaps, the Torah is instructing us that this kind of cheshbon is only appropriate for a non-Jewish location. However, when it comes to considering Aliya, one must not make cheshbonot. There is a mitzva of aliya. It must not be measured in mundane terms. After centuries of Galut, Eretz Yisrael is there to be had. Seize the opportunity and never look back!
Rabbi Sender Shizgal , Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a
[4] Wisdom & Wit
When the Aderes - R' Eliyahu David Rabinowitz-Teomim moved to Yerushalayim, he immediately became involved in repairing various breaches which had been neglected. For example, when he arrived, he found that many merchants were using weights made of wood or stone to weigh merchandise. These wore away with time, and that meant the customer was given less than he paid for.
The Aderes thereupon began to visit all the stores. Wherever he found these types of primitive weights, he discarded them and forced the storekeepers to replace them with brass or iron weights. These weights, too, had to be checked by the beis din once a year, and those weights which passed the test were stamped with the stamp of the beis din.
These actions of the Aderes so impressed the Turkish authorities in Yerushalayim, that they adopted a similar rule for all the stores in the city.
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" available at your local Jewish bookstore (or should be). Excerpted with the permission of the copyright holder
[5] Parsha Points to Ponder - CHUKAT
1) Why does the Torah specify that THE ENTIRE CONGREGATION (KOL HA'EIDA) arrived at Midbar Tzin prior to the death of Miriam (20:1)?
2) The well providing water to the Jews dried after Miriam died (20:2). While we can appreciate that the water was only provided in the merit of Miriam, why would G-D put the Jews in a situation where they had no water to drink? G-D is a G-D of justice so how could the Jews be deprived of water if they did nothing wrong to deserve such a punishment?
3) Why does the Torah specify that THE ENTIRE CONGREGATION (KOL HA'EIDA) arrived at Hor Hahar prior to the death of Aharon (20:22)?
THESE ARE THE ANSWERS
Ponder the questions first, then read here
1) The Ohr HaChayim explains that the term BNEI YISRAEL is used to describe Jews are on a righteous level as opposed to the word AM which connotes a lower level. The words THE ENTIRE CONGREGATION come to emphasize that the entire Jewish people were worthy of being called BNEI YISRAEL at this time. Why do we need to know this now? One possibility is that this description of the entire nation being righteous provides the background for why Moshe is punished in the ensuing verses for calling the Jewish people REBELS (20:10). A second possibility is to magnify the greatness of Miriam. Despite the fact that we now see that the Jews were collectively on a righteous level, the water provided to the Jews dries up after Miriam died as we read in the next verse thereby demonstrating that only Miriam's merit provided the water for this righteous nation.
2) The Kli Yakar proves from the words of the Torah that the Jews did do something wrong and deserved a punishment. When Moshe and Aharon die, the Torah relates that the Jews cried. Here, there is no mention of their crying over Miriam's death. It simply relates that she died and they buried her (20:1). The people did not cry en masse thereby revealing that they did not appreciate the greatness of Miriam. G-D, therefore, deprived them of water to teach the people that the water came in her merit thereby demonstrating her greatness and righteousness in the clearest of terms.
3) The Ibn Ezra answers that since Edom came armed to prevent the Jewish people from traveling through its land, the Torah testifies that no Jews lost their lives during that encounter. THE ENTIRE CONGREGATION arrived at Hor Hahar intact despite the threat from the soldiers of Edom.
(NOTE: The fact that this terminology is used immediately before the deaths of Miriam and Aharon should lead to an understanding regarding why these words are used immediately before the deaths of great leaders. Something else to ponder.)
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@ouisrael.org
[6] Torah from Nature
DUCHIFAT - HOOPOE
Pronounced HU-PO (like the Hebrew for "he is here"), this bird has recently been chosen to be the state bird of Israel. It is listed as a non-kosher bird in Shmini and R'ei. Shy, solitary, Old World woodland bird... body color ranges from cinnamon to chestnut, with white-barred, black wings and tail, and a head topped by a prominent, erectile crest... 27-30 cm bill to tail... primarily ground feeders... long, slender bill probes for large insects, worms, and lizards. Less frequently, feeds while air- borne... undulating erratic flight like a butterfly... excellent runners...The nest is built in a tree cavity or a rock crevice... female lays and incubates 4-6 pale blue to olive colored eggs and is fed during incubation by her mate. Both sexes care for the naked, helpless young. In addition to its beautiful plumage, the hoopoe is also noted for its filthy, malodorous nest. The bad odor comes from a combination of putrefying excrement... and from defensive musty-smelling secretions released by the female when she is disturbed. The foul smelling nest is a defense mechanism, as it discourages predators.
[7] Micro-Ulpan
A mixer is a M'ARBEL or a MAVLEL. Its beater is a MATREIF or MAKTZEIF. And beater ejector button = MAFLEIT HAMATREIFIM.
[8] From Machon Puah
The Right Treatment, The Right Sister
Once a couple, Sarit and Asher, came to speak to me in the Puah Institute. They had be trying to get pregnant for almost three years and had yet to be successful. For two of those years they had undergone extensive treatments with a fertility expert in Israel.
I had asked them to come in order to review together with them their various options. They agreed but as we sat and I looked over their file I noticed that there were some basic test that had not been performed for some reason, unknown to me.
As I made some of these suggestions they answered me that their doctor had not said any of this, and they implied that if the doctor had not mentioned this then he was right.
We continued and again they sided with the doctor and seemed somewhat reluctant to do anything other than what he had suggested.
It soon became clear that they had been paying for this doctor privately since he did not accept patients on their Kupat Cholim. It also seemed that he was concentrating on the male side, but not on the female side at all.
I asked them why they had chosen this particular doctor, and the wife looked at me and said, "Because you sent my sister there and he helped her have a baby."
She then told me the name of her sister, who was also helped by the Puah Institute two years before. We have a policy that we never share any information of any couple with anyone, even family, so I did not tell her what I knew about her sister, but when she left I checked our files and sure enough, even though they were two sisters and a fair assumption would be that they had the same cause of infertility, in fact this was not the case. While she had female factor infertility, her sister was perfectly fertile and it was her husband who had infertility. Therefore the expert on male infertility who had helped her sister was not the best person to help Sarit.
I then directed Sarit and Asher to the best expert in their area who worked through their Kupat Cholim. They consulted with him and he suggested some treatments. Within six months Sarit was pregnant and gave birth to twin girls.
The Puah Institute for Fertility and Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision and educational programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call 02-6515050 in Israel or 718-3360603.
Visit our website at www.puah.org.il
[9] Pirkei Avot (4th perek)
R. Yosi bar (Aramaic for ben, as in Bar Mitzva) Yehuda of Kefar Bavli says: He who learns from the young, to what is he like? To one who eats unripe grapes, or drinks wine from the vat. And he who learns from the old, to what is he like? To one who eats ripe grapes, or drinks old wine.
R. Meir says: Look not at the flask, but at what it contains - there may be a new flask full of old wine, and an old flask that has not even new wine in it.
When these two teachings are each assigned to its own Mishna, it is possible to look at them separately. The first is a comment of the educational system, favoring the choice of older, experienced teachers over new, wet- behind-the-ears ones.
And the second teaching is Pirkei Avot's way of saying "don't judge a book by its cover". It has a wide variety of applications. And it is often justified by real life situations.
But put them in the same Mishna, as many editions do, and they play off each other as what may be a dispute in the philosophy of education.
R' Yosi seems to say that older teacher are better to learn from than young teachers. Period. End of story.
R' Meir, on the other hand, alerts us to the possibility that a young, new teacher might be brilliant and most effective with his students, while an older teacher, like the old flask. might be a poor and uninspiring teacher. There's a lot to be said for experience, but a sharp mind and a "natural" teacher is not to be ignored.
[10] Portion from the Portion by Rakel Berenbaum
FEEDback to berenbau@actcom.net.il
THE PURITY OF LIFE
The portion begins, "G-d spoke to Moses and Aaron, telling them that the following is declared to be the Torah's decree (CHUKAT HATORAH) as commanded by G-d" (19:1). The verses proceed to elaborate on the rules relating to the red cow, PARA ADUMA. According to the Talmud in Gittin, this section of the portion was really said on the first of Nissan of the second year of the Exodus, the day the Tabernacle was erected. So why is it mentioned here in the 40th year of wandering in the Midbar?
If we read on further in the portion (20:1) we are told about the death of Miriam in the Tzin desert.
Rashi asks the question why PARA ADUMA IS juxtaposed to the death of Miriam, and answers by saying that just as a sacrifice such as the PARA ADUMA atones for the nations sins, so does the death of a Tzadik, a righteous person.
The MIDRASH ASFA brings another answer. Just as the red cow purifies the impure - so does doing acts of kindness GEMILUT CHASADIM gives merit to people. The nation of Israel received water throughout their stay in the desert because of the righteous- ness of Miriam. That was her Chesed to the nation, and that purified them.
Another connection could be the death of Miriam itself.
The ashes of the PARA ADUMA are added to water and used to purify the people from TUMA (19:9). Why is death associated with impurity? Because a dead person can no longer give to others. Judaism is a religion of doing chesed for others. If one is no longer able to do even a small act of kindness for another human being then they are missing our purpose in life and are impure. If you reverse the letters in the word CHUKAT you get TIKACH, taking. If one will only take from others and not give to anyone , then they are impure and need the PARA ADUMA to make them pure again.
Since this portion deals with how to become pure after coming in contact with death, here is a healthy recipe to prolong life.
A healthy diet for long life includes fruits and veggies and complex carbohydrates such as millet. Antioxidant rich foods (such as curry and onions are also connected to a healthy diet.
Milet is a small round golden grain that has a high vitamin and mineral content. This recipe contains a lot of ingredients that are good for you.
CURRIED MILLET, MUSHROOMS AND CORN
4 Tbsp vegetable oil
1 cup millet
2 cups water
1/2 onion, chopped fine
1/4 pound fresh mushrooms, stems discarded and caps chopped fine (about 1 1/2 cups)
2 cups corn (fresh cut from about 4 ears), or frozen, thawed
1/2 tsp curry powder
1 Tbsp soy sauce
1 Tbsp wine vinegar
1/3 cup fresh parsley leaves, chopped fine
Heat millet in 1 Tbsp oil over moderately high heat . Remove from heat after about 3 minutes, or when it makes popping sounds and begins to turn golden.
Boil water and stir in millet. Cook, covered, over low heat for 20 minutes, or until water is absorbed. Transfer millet to a large bowl and fluff with a fork.
Saute onion, in 1 Tbsp oil stirring, until softened. Add mushrooms and cook, stirring, until softened, about 2 minutes. Add corn and cook, stirring, until crisp-tender, about 2 minutes. Stir in curry powder, soy sauce, vinegar, rest of oil, parsley, and salt and pepper to taste and add to millet.
[11] Editorial based on TTreader Feedback
Last week, there was a guest article by Rabbi Ephraim Sprecher on the Agony of the Aguna and the Convert. We attached a note stating that Rabbi Sprecher's views did not necessarily reflect the views of Torah Tidbits, the Israel Center, OU Israel, or the OU. The note further stated that "the issues raised by the article demand our serious attention" and that "much further discussion and study is called for".
We received two types of feedback from the article and the "disclaimer".
One emailer was upset with our apparent distancing ourselves from "Rabbi Sprecher's humane stance". He basically implied that we were like the fence-sitting mugwump.
And then there was another very long email that took Torah Tidbits to task for printing a vastly oversimplified presentation of a very complex issue. He further felt that Torah Tidbits should not be the forum for such "hot" issues. Rather than printing the email or parts thereof, I would like to present the issue(s) as I now believe they should be presented.
The issues of the Aguna and the Convert are different from each other, yet there is a significant common factor, as will hopefully be seen.
The classic case of Aguna is a woman whose husband went overseas and seems to have disappeared. If he died, then his wife is a widow and will be able to remarry. If he is still alive - whereabouts unknown, then she may not remarry, for she might still be married to the lost husband. She is an Aguna. Equally classic is the decision made by our Sages to make it (somewhat) easier for the Aguna to be released from her difficult situation. They decreed that one witness would be sufficient to establish the death of the husband, rather than the usual two witnesses required as a minimum to determine the truth of just about anything else. This is a significant leniency that tells us that our Sages wanted to help the Aguna find her release.
But it does not mean that "anything goes" in easing the plight of the Aguna.
Today, the most common situation of Aguna is the woman whose husband refuses to give her a GET (Jewish divorce). The term Aguna is used for a woman in this situation - which is sadly extant in our society - because she is "trapped" by being technically married to a man with whom she does not want to live.
It seems clear to all that we are supposed to do our best in releasing these women from their difficult situations. The crux of the problem is that a Jewish man must give his wife a GET without being coerced or pressured - it has to be of his own free will. If a Beit Din declares that a man must divorce his wife, then coercion and force are considered to bring the man to his senses so that he will give the GET freely. You force him until he says, I want to do this. To be sure, this is an oversimplification, but enough has been said to make the point (when it eventually gets made). In Israel, recalcitrant husbands can be jailed, have their passports confiscated, and other measures are taken against them to "convince" them to give a GET, but some still resist.
A measure that is currently favored in many sectors of our society to help "solve" the Aguna problem is the prenuptual agreement. The goal is to make it very much not worth it for a man to refuse his wife a GET, if that situation should come about. Again, an oversimplification, but the point is coming soon. There are Rabbanim who enthusiastically favor the prenuptual route towards preventing Agunot. There are Rabbanim that oppose it because they consider it a form of forced GET, not freely given, that will result from the prenup, in which case, the goal of the agreement is not realized.
Here is the point of this editorial comment: Those who oppose the prenuptual solution are no less sensitive to the plight of the Aguna as are those who favor it. It is folly for the side that considers the prenup to satisfy the halachic requirements of giving a GET, should things come to that, to think they are more compassionate to the unfortunate women who find themselve victims of spiteful, wicked husbands, than those who oppose this solution.
If carrying out the prenuptual agreement's terms lead to a GET and if that GET is considered to be properly given, then it did its share of solving the problem. But if the GET is tainted, then the problems have not been solved, and the supposed compassion for the trapped woman is a sham.
So which is it? That is exactly the question that must be answered. And it must be answered in a halachic way without the taint of politics being a factor in the various decisions being handed down. That, extra-unfortunately, is part of the whole problem.
Every Aguna that can be properly released is a happy situation for the People of Israel. Every one that cannot yet be released is a tragedy. There is latitude within halacha for leniencies and strictness - we know of this from Kashrut and Shabbat observance and just about everything else in Judaism, but it has to be within the boundaries of halacha.
Similarly for the Conversion Issue. Of course the Torah commands us to be compassionate to the GER. Rejecting someone who can halachically be accepted as a convert is often cruel and contrary to how the Torah wants us to behave. But accepting a non-Jew as Jewish under conditions that are not acceptable to halacha is harmful to the Jewish People. Once again, we have oversimplified the situation. But the point is that one side of the controversy is no less or more compassionate to the GER. Again, halachic ruling untainted by politics are necessary to get us out of the mess we find ourselves in. Reversing a Beit Din's conversion is a very serious matter. So is wholesale "conversion" for the wrong reasons and without the proper commitments. Our rabbis need lead us and unify us, not divide us.
Of course there are real halachic issues to iron out. An important question is how wide the latitude referred to earlier actually is.
This editorial has not been easy to write. Nor has it been cleared with any of our usual advisors. It is solely my product and I apply the same disclaimer to it: This does not necessarily reflect anyone's views other than my own. And sometimes I'm not sure about even that. - Phil Ch
[12] Miracles
Besides any purpose they were meant to serve, miracles have one additional task to perform. Their departure from the natural course of events can help us marvel at and not take for granted the natural phenomenon the miracle deviated from.
Case in point: the 3 Tamuz event recorded in the book of Yehoshua - that his demand for the Sun and Moon to stand still was answered by a miracle from G-d. The miracle helped in the military battle that was taking place at the time.
But that long ago miracle serves us today in a different way. Pondering the miracle helps us wonder about all the rest of the time that the Sun and the Moon do NOT stand still. Sunrise, sunset, sunrise, sunset, swiftly through the years... Truly amazing. Maybe more impressive than Yehoshua's event. Cycle of the phases of the Moon. Amazing world G-d created for us. Eclipses. Wow. Earthshine. Cool. Nature can be even more inspiring than miracles - just don't ever take it for granted. That's what miracles help us not do.
[13] ECO-Rabbi...
Yaakov Reichert, former NESTO person, has a weekly blog he calls ECO-RABBI, drawing some lesson in ecology from Parshat HaShavua. Here's part of what he wrote about hitting the rock vs. speaking to it in order to get water...
The previous time that the people of Israel did not have water God commanded Moshe to hit the rock. But this time God commanded him to speak to the rock... commentaries extrapolate various educational models from this story, being forceful vs. being pleasant with your students. I believe that we can learn about not just how we should treat students, but how we should treat our land.
At the beginning the Israelites needed water, they were straight out of Egypt and the most important issue was survival. Moses was told to hit the rock in order to extract water. And that was fine.
But at this point in the story, G-d has been supporting the People for almost forty years. They should be able to trust him by now. They should be more mature. And so, it is important for Moshe to show the people the path of peace.
At the beginning of the Industrial Revolution it was important to explore our capabilities. It would have been better to do so without damaging the environment. But I am not sure if we would have come so far had we been so careful.
Now that we have reached a level of maturity we have to learn how to speak to the land, and not hit it. If we cannot learn to do this, we will not merit staying on our planet.
[14] Divrei Menachem
Of all the Chukim (statutes) that appear in the Torah, the laws surrounding the purification of an individual in touch with the dead are probably the most intriguing and difficult to fathom. For among the strange aspects of the Chok is the fact that the individuals involved in preparing the purifying mixture of the red heifer's ashes and water become themselves ritually impure!
Our rabbis tell us that the contradictory nature of this Chok even stymied the wise King Solomon and was the cause of much scorn thrown at the Jewish people (Rashi).
While we may not understand the underlying reason for this statute, Rav Soloveitchik suggests that we can deduce its utilitarian value. Unlike other instances of ritual purification, this specific cleansing process adds Haza'a (sprinkling with water) to Tevila (immersion in a Mikva). While Tevila is something we must do ourselves, an outside party must do the sprinkling of the ashes and water.
For the Rav, Tevila confronts the aesthetic ugliness of death and reflects an individual's capacity to rise and transform himself. Haza'a, in contrast, helps us face up to the deeper existential tragedy of death and its life-negating effects. The externally sprinkled water promotes our awareness of G-d's providence and the immortality of the human soul. While Man will defile himself with handling the sprinkling water, clearly it is Hashem, who can never become impure, who singularly gives us the strength to overcome.
Shabbat Shalom, Menachem Persoff
Towards Better Davening and Torah Learning
The Case of the Missing Yaale V'yavo
Picture this: Friday, Rosh Chodesh, Mincha - you daven the Amida but forget to say Yaale V'yavo. If you realize your error right away, you stand another Amida because of the omission. The whole Amida is repeated because the defective one is invalidated.
But you don't realize your omission right away. You realize it only during Kabbalat Shabbat. What do you do?
Do we say that not having said Yaale V'yavo in the Mincha Amida of Rosh Chodesh invalidates the Amida (which it does) and it is as if you didn't say the Amida at all (this is only a maybe), and therefore now, on Leil Shabbat, I daven TASHLUMIN (make up for the missed Amida) by saying a second Friday night non-Rosh Chodesh Amida. This is one possibility.
Or, in the language of the Gemara's question: MA YARVI'ACH BAZEH? What do you gain by this. You did say the Amida at Mincha. You "only" forgot Yaale V'yavo. And that is the one thing you cannot say this Leil Shabbat, because it isn't Rosh Chodesh anymore.
In this type of situation, the question is did one say or not say the Amida of Mincha. Maybe yea because he did say it; maybe not, because the omission of Yaale V'yavo made it "as if" it wasn't even said. Why else would one be required to say the entire Amida just for leaving out Yaale V'yavo - unless we say it is equivalent to not having said it at all?
But on the first hand again (Tevye style), you did utter words. Don't they count for something? And if your only omission was Yaale V'yavo and you can't do anything about that now (after Rosh Chodesh), why say a second Amida at Maariv?
The Gemara raises this question and then comes to the conclusion that it is not really going to take sides in this situation. It recognizes that each side of the argument has merit. It does not say conclusively one way or the other.
So what is one to do in this situation? The Halacha is that one should say the second Amida at Maariv - WITH A T'NAI, with a mental condition: If this Amida is required, then here it is. But if it is not required, then I offer this Amida as a voluntary, optional prayer, known as T'FILAT N'DAVA. (Although we don't really say a voluntary Amida in other circumstances, it is useful here to satisfy the issue of "To say or not to say".
BUT, it doesn't work for this week's case. One does not say T'FILAT N'DAVA on Shabbat, just as one doesn't bring a voluntary korban in the Beit HaMikdash on Shabbat. Therefore, the T'NAI will not work.
And so, the ruling is, that if one forgets to say Yaale V'yavo at Mincha this Friday, and realizes the omission only at night, one does NOT say a second Amida as Tashlumin because it might be B'rachot L'vatala - and when in doubt, we opt to avoid the possibility of taking G-d's name in vain.
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The Pause that...
Refreshes. That was the 1929 slogan for Coca Cola. Irrelevant to this column. The phrase here is "The pause that makes the difference between reading the pasuk correctly or giving it a different and wrong meaning". We've done this before, but after layning this past Shabbat at Mincha, I decided to review the subject.
Bamidbar 19:12 is part of the opening perek of Chukat, which is also the Maftir for Parshat Para, and deals with TUM'A and TAHARA from contact with a dead body. This pasuk is talking about one who touches a dead body and becomes TAMEI for seven days. Here is the correct translation of 19:12.
"He shall cleanse himself with it on the third and seventh days, so that he can become clean. But if he does not sprinkle himself with it on the third and seventh days, he shall not become clean."
Now here is a wrong translation: "He shall purify himself with it on the third day, and on the seventh day he shall be clean; but if he does not purify himself the third day, then the seventh day he shall not be clean."
Puirification by the potion of the Para Aduma ashes must be on the 3rd and 7th day in order for the person to become TAHOR after the seventh day. This is what the correct translation says and what the incorrect translation does not say. If one is sprinkled with the potion on the third day he is NOT tahor on the seventh day.
Interestingly, the incorrect translation quoted here is very similar to the verse in the King James Version of the Bible. The New Revised Standard Version of the Bible has corrected the verse. Some Jewish translations get it right and some get it wrong. One Jewish translation got it half wrong and half right.
"He shall purify himself with [the cow's ashes] on the third day, and on the seventh day will become pure (WRONG), but if he does not purify himself [with the ashes] on the third day and on the seventh day, he will not become pure." (RIGHT)
It is possible that the confusion in reading this pasuk correctly lies with the correct pauses with the TAAMEI HAMIKRA, the TROP notes.
...BAYOM 1 HASH'LISHI 2 U'VA'YOM 3 HASH'VI'I 4 YIT-HAR 5
5 is the full stop of an ETNACHTA, as much of a pause as the end of a pasuk. 1 and 3 are no pauses at all; the notes they follow are linking-notes to connect the one word with the following word. BAYOM HASH'LISHI and UVYOM HASH'VI'I are each two-word phrases not broken with a pause between the two words.
What about 2 and 4? Both notes call for a pause, the 2 because of the T'VIR (under HASH'LISHI) and the 4 because of the TIPCHA (under HASH'VI'I). But which pause is supposed to be longer? The 4 is a longer pause than the 2. And in this case, it should be exaggeratedly longer to make clear that the purification needs to be on the third and the seventh day. The problem is in the way we "sing" the notes. The DARGA-T'VIR takes relatively longer to say than a MERCHA-TIPCHA. DARGA -T'VIR is often followed by an intake of air because of its length. This makes for a longer 2 compared to the 4, which changes the meaning of the pasuk. A person reading this portion should hold off until 4 before breathing and thereby keep "on the third day and the seventh day" together, as they should be. The same applies to the second phrase in the pasuk, but with less "serious" consequences.
Parsha Pix
The cow is a possible PARA ADUMA (subject to careful examination, and then if it is found pure red, has to stay that way, remain unblemished, and also never be worked). Previously, we represented red with a hammer & sickle, for readers with a B&W ParshaPix. Then we used the range of visible light frequency that is designated as red. With color pages, we can use a real photo.
Following Miriam's death, the Well dried up and there was no water for the people (the faucet with the spider's web at the spout).
Although Moshe was commanded to speak to the Rock (the rock's ear indicates that it was ready to listen), he struck it with the MATEH twice and water gushed forth from the rock(s).
Kohen Gadol with the garments that were transferred from Aharon to Elazar.
The people panicked and a plague of serpents attacked the people. G-d told Moshe to put the form of a snake on a rod (which he did, making the snake from copper) and anyone bitten by a poisonous snake who looks at the snake-on-the-stick would live. The symbol of the medical corps is a serpent (or two) wound around a staff. Known as a caduceus, dictionaries and encyclopedias give it an origin in Greek mythology. One wonders if the Torah is its original source...
The sedra mentions SEFER MILCHAMOT HASHEM, perhaps some kind of written record of the battles. It is represented by the open book with a tank on one page and the HEI-apostrophe on the other.
DO NOT ENTER sign has a double-double meaning. Edom and Emori both responded to Israel's request for safe passage through their territory with DO NOT ENTER. Moshe and Aharon, as a result of the "hitting the rock rather than talking to it episode", were given DO NOT ENTER orders for Eretz Yisrael.
The bottle of water marked 2NIS represents the offer Bnei Yisrael made to pay for the water they would use while passing through Edom's land.
The well with the musical clef stands for the Song of the Well.
Mathematical expression equals 256+44+1, which is 301, the g'matriya of fire. That is what the expression is equal to in the ParshaPix, and altogether represents the phrase, "For a fire has come out of CHESHBON..."
The epaulet is of the rank of lieutenant-general in the IDF, the rank of the chief of staff. Sword crossing an olive branch and two leaves (known as falafels). This represents Yiftach (from the haftara) who was asked to be ROSH and KATZIN, head and officer.
MELECH CHESHBON, i.e. the math king. Emori's king Sichon is also referred to as MELECH CHESHBON, as in the haftara of Chukat. (In Chukat, there is reference to Sichon Melech HaEmori, who sits in (the city of) Cheshbon). For the title of Math King, we've selected Leonhard Euler (pronounced oiler) - that's his picture in the ParshaPix. He is considered by many to be the most significant mathematician of all time so we have dubbed him MELECH CHESHBON.
Top middle is the emblem of Chevrolet. As we read in Bamidbar 21:1, "And when king Arad the Canaanite, who lived in the Negev, heard tell that Israel came by the way of Atarim; then he fought against Israel, and took some of them prisoners." What did they hear? , asks Rashi. That Aharon had died and the Clouds of Glory were no longer protecting the people of Israel, they attack. As to the "prisoners", the Midrash says it was only one single person, a servant woman. The term in the pasuk for prisoner or captive is SHEVI, i.e. CHEVY as in CHEVROLET.
Below the Chevy emblem is a picture of one of the most famous clowns of the past in America, Emmett Kelly. We originally hoped to find that his birth name was Emmett Louis Kelly, or some other middle name beginning with an L, so he would be the best choice for the concluding words of ...MAYIM CHAYIM EL KELI (E.L. Kelly). But, alas, he doesn't seem to have had a middle name. Be that as it may, we went with Weary Willie rather than Princess Grace because of the E of EL. And we can also suggest that his first name makes him the most appropriate of Kellys for this ParshaPix because of the different examples of CHESED SHEL EMET in the burials of Miriam and Aharon.
There are a number of UNEXPLAINEDs in the ParshaPix for you to work on. They are visual TTriddles and have prizes riding on them.
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal
Last issue's (KORACH) TTriddles:
[1] The Golden Almond Blossom
Bamidbar 17:23 - And on the next day, Moshe went into the Mishkan; and, behold, the rod of Aharon for the house of Levi had budded, and brought forth buds, and bloomed blossoms, and yielded almonds. Bloomed blossoms in the Hebrew is: Vayatzeitz TZITZ. This brings to mind (the TTriddle mind, that is), the TZITZ of the Kohein Gadol, which was made of gold. So the Golden Almond Blossom = TZITZ.
[2] Gid'on and Shimshon
Shmuel Alef 12:11 (from the haftara of Korach) states: And G-d sent Yerubaal and B'dan and Yiftach and Shmuel, and delivered you from the hand of your enemies on every side, and you lived securely. YERUBAAL is another name for GID'ON. And B'DAN is identified in the Gemara (Rosh HaShana 25.) as SHIMSHON. These two identities were found by using the search of a well-done and very helpful website: www.tanakhprofiles.org - check it out; you will definitely put it to good use.
[3] ophiophagus hannah
This is the scientific name for the King Cobra. It is a large venomous snake of southeast Asia and the Philippines that can grow to a length of 5.5m (18'). Side point (suitable for the MRMH column: The king cobra is one of the only snake species to construct a nest, which is made of dead vegetation and soil... Both the male and female remain with the eggs and protect them until they hatch. It is the longest venomous snake.) So what's it doing as a TTriddle? Good question. The answer is found in the haftara of Korach (again), in the person of NACHASH, KING of B'nei Amon (also called NACHASH HA'AMONI).
[4] Chetzron and Yerachmiel could both be called this
Although they most probably would not want to be associated with the likes of AVIRAM (as in DATAN and AVIRAM), they each qualify to be called AVI RAM, the father of RAM. At the end of Megilat Ruth we find that Peretz son of Yehuda, had a son named CHETZRON. His son was RAM... This is also stated in Divrei HaYamim. Later in the same perek in Divrei HaYamim, it seems that CHETZRON's son YERACHMI'EL had a son named RAM. These two RAMs would be uncle and nephew. Both CHETZRON and his son YERACHMIEL could be called AVI-RAM.
[5] Hebrew description of Charmin
We've used this one in the past, but having found a logo for Charmin, we decided to use it again. SO SOFT might translate into Hebrew as KO RACH.
[6] Photo of a specific baseball bat autographed by the non-steroid home run king
The photo of the bat (page 26) did not reproduce well, nor was it large enough to read the autograph. But we couldn't resist including it as a visual TTriddle. It is a baseball bat autographed by Hank Aaron, which makes it a rod, staff, MATEH with the name AARON on it, representing, of course, the staff of the tribe of Levi that had Aharon's name written on it. Note: The bat, to the best of our knowledge, has not sprouted buds, blossoms, or fruit of the almond or any other fruit, for that matter.
[7] MAZAL PIC (Zodiac graphic from page 2)
We have one specialized TTriddler - his specialty is the Mazal Pic which we update in the issue of Shabbat M'vorchim each month, in honor of the new month. He is known as H(S)M and has correctly "solved" this month's MazalPic. Tamuz has the mazal SARTAN, Cancer the Crab. Since we started TTriddlizing the MazalPic (we used to use standard graphics or the symbols for the mazalot), we've gone with crab apples and Buster Crabbe, to name just two. This year, we've chosen the three of hearts. In poker slang, the 3s are nicknamed crabs, supposedly because the numeral 3 looks like the pincers of a crab. As a little extra, we purposely chose a red three, because the gemstone of July (which largely coincides with Tamuz this year) is the ruby. The diamond, we now realize, would have been the better choice of a red three, since diamonds are gems, and a ruby can be seen as a red diamond (rather than heart). So we have changed the Mazal Pic from last week to a 3 of diamonds.
Old business: Whitey Ford #16
AS/ND emailed his mild disappointment that in addition to Whitey Ford representing 16 years of Torah Tidbits, that he didn't also stand for the whitey strings of Tzitzit. Of course, if that be the case, then his blue cap could also stand for T'CHEILET. The TTriddles editor of Torah Tidbits appreciates when readers take a TTriddle to a higher level. Thanks, AS.
GR pointed out our slip in writing EFRAYIM rather than ASHER (which was written correctly a sentence or two later) as the tribe with S'TUR b. MICHA'EL as its spy. Of course, EFRAYIM's was none other than YEHOSHUA bin NUN.
This week's TTriddles:
[1] Was Exeter its country seat too?
[2] Mishkan launch, septennial Torah, and...?
[3] From Biblical king to Thai beach
[4] Eisav was an ISH SADEH. So was Yiftach - how so?
[5] We'll make you work for this one. You tried calling the father of modern plant breeding mistakenly taking his surname as his place of residence. Instead you reached Rabbi Riskin's educational institutions.
[6] There are a number of UNEXPLAINEDs in the ParshaPix
A challenge for you: Here are the numbers - you come up with a comment: Para Aduma numerically equals Har Sinai
Israel Center Miscellany
See website for the "standard" entries of this file.
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 - People in need turn to us - Please help us help them Please make checks out to ìChessed Fundî and send to: Chessed Fund att. Menachem Persoff Israel Center, P.O.B. 37015, Jerusalem 91370
NESTO Native English-Speaking Teen Olim
OU Israel's Youth Program for Anglo-Israelis
Chaim Pelzner, Director - Jeremy Man Saltan, asst. dir. - Tali Gossat, Bat Sherut
tel. 560-9100 ext. 138 - fax: 561-7432 - www.mynesto.com
Partially funded by the Jewish Agency for Israel
Jr. NESTO for grades 7-9 - Sr. NESTO for 10-12 - BOGRIM for recent H.S. grads
NESTO's home is the Israel Center's Teichman Family Youth Center
LAST CALL - Camp Dror - OU Israel runs four summer camps; 2 for boys; waitlist for girls, 2 in Hebrew; 2 in English - Two week programs in Hebrew: July 8-21, '08, Boys: Adventure camp in Chispin, Ramat HaGolan; Girls: Fun, Ruach, Friendship in Keshet Yonatan in the Golan, Three week program in English: July 4-23, '08 - In Jerusalem and locations in the Galil and Golan; For more information, contact Tehila (02) 560-9119, ncsy.dror@gmail.com, tshoshana@ouisrael.org; See pictures at drorforboys.blogspot.com, drorforgirls.blogspot.com
Travel Desk: 560-9110 direct
THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. Please note that ALL Israel Center tiyulim require advance registration.
And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Travel Deal (02) 659-8916, www.traveldealisrael.com
At your service SUNDAY, MONDAY, TUESDAY 11:00am-4:00pm (other times leave a message and they will be picked up)
Call Naomi at the OU Israel Center Travel Desk, 560-9110; fax: 566-0156; email: tiyul@ouisrael.org - Outside Travel Desk hours, please leave a message...
or call 050-725-8392 - Wednesdays and Thursdays between 8-11pm ONLY.
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! (560-9110) to see if we have any tiyulim or Shabbatonim (call Ita Rochel 560-9125) 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.
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel
Tanach Tiyulim in cooperation with the Israel Center
The Givonim Slaves or Servants of God? with Margalit Frydman, Sunday, July 13th - Who were these people? Meet the only local tribes who opted for peace with Yehoshua. Understand the geography, the strategic importance of their land and the reasoning behind the controversial treaty which was signed with them. This tiyul will take us to Nebi Samuel, Givon, Bet Choron, Abu Gosh and Har Adar - For registration and more information: 052-4228601 - tanachtiyulim@gmail.com
Palmach Museum Tel Aviv with Nachman Kupietzky - THU AUG 14th - Check-in 11:30am Lv. 11:45am
Return 4:30pm (approx.) - Newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, 95NIS (115NIS non-members) must pay in advance Limit, Call Travel Desk to reserve (02) 560-9110 or 050-725-8392
In memory of the Burning of the Beit HaMikdash we will visit Jerusalem's Main Fire Station - Grand tour of the premises, a lift in the crane and an exciting ride in a fire truck - Visit the beautiful SHUL with its magnificent lights, the one & only shul in any of Israel's fire stations - Friday, July 18th at 9:30am, 25NIS Limited number of participants, Call Travel Desk 5609110 Naomi (or 050-725-8392) - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!
The Back Page of TT818
The Avrom Silver Jerusalem College for Adults - Dean, Rabbi Sholom Gold, is the educational component of the Seymour J. Abrams Orthodox Union Jerusalem World Center and incorporates all the classes & lectures of the OU Israel Center.
"Regular" IC classes & lectures - Life members - free, 25NIS members, 30NIS non- members
No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single.
Programs of the Center are partially funded by the Jewish Agency for Israel
Schedule for WED 29 Sivan (July 25) to Erev Shabbat, 8 Tamuz (July 11)
Wednesday, July 2nd - 29 Sivan
9:20am Current Halachic Issues Rabbi Macy Gordon
10:45am Parshat HaShavua Rabbi Yosef Wolicki
various Shiur/Divrei Torah while you fold
12:30pm VIDEO / LIBRARY: Memorial on the Yahrzeit of Rabbi Joseph Baumol ztîl
12:30pm Ongoing CHI-KONG class (call Avi Hirsch 050-767-1722)
2:30pm Women's Beit Midrash - Pearl Borow
Rabbi Chaim Eisen will not be giving shiur until after Tish'a b'Av - watch for announcements of the resumption of his classes
7:30pm Rabbi Ephraim Sprecher ìWhy is Strife and Dissention (Machloket) THE Most Destructive Sin?î
Thursday, July 3rd - Rosh Chodesh Tamuz
11:00am to 12:30pm The Problem of Evil - Dr. Hayim Abramson
12:30 to 1:00pm Literary Discussion - Dr. Hayim Abramson
various times Shiur/Divrei Torah while you fold
Thursday, July 3rd, 8:00pm (no charge) - NEW: The first monthly meeting of THE HAPPINESS CLUB hosted by Rabbi Zelig Pliskin
Friday July 4th - Rosh Chodesh
9:00am Pirkei Avot - Rabbi Jeff Binefeld
11:00am RCA Daf Yomi by Rabbi Eli Ozarowski
6:05pm MINCHA (before PLAG)
6:20pm Kabbalat Shabbat & Maariv (after Plag)
REMINDERS: Husbands who go to an early Shabbat minyan should remind their wives not to light candles before PLAG , Remember to recite the Sh'ma at the proper time (from 8:18pm)
Shabbat afternoon shiur, Parshat Chukat, July 5th, 5:00pm (Mincha at 6:00) - Rabbi Chanoch Yeres
Motza"Sh July 5
Motza'ei Shabbat at 9:30pm: Is the Red Cow the antidote for Death? by Rabbi Ephraim Sprecher
Sun-Thu in the Ganchrow Beis Medrash (first floor)
SUN-TUE-THU10:00am Rabbi Jeff Bienenfeld - 3rd perek in Moed Katan
11:15am RCA Daf Yomi by Rotation
1:20pm Mincha (this time stays the same throughout the year)
4:30pm Shiur in Masechet Brachot by Rabbi Hillel Ruvel
Sunday July 6 3 Tamuz (The day that Yehoshua "ordered" the Sun and Moon to stand still)
N'SHEI LIBRARY 10:00am to 12:00 noon (Sundays & Mondays)
ret. July 20 Let's Learn Chumash Tonia Frohwein for women
10:30am Mystical Insights into the Months of the Year Golda Warhaftig women
11:30am Parshat HaShavua Shprintzee Rappaport
12:30pm "Lift me up so I can touch the sky" Aharon Romm
ULPAN lite & PARSHA heavy - Develop your conversational Hebrew with the unique "10 Minutes a Day" method AND Discover Profound and Timely Messages of the Weekly Parsha, Sundays at 2:30pm (starting July 6) with Rabbi Ephraim Sprecher
Sunday, July 6th 8:00pm - Devora Publ. (Simcha) presents a book signing and lecture with CHERYL GUNSHER, author of Days of Purpose, Days of Fulfillment
Monday July 7 4 Tamuz
N'SHEI LIBRARY 10:00am to 12:30pm (Sundays & Mondays)
9:15am Excursions into the Book of Melachim with Pearl Borow
10:00am Yesha Fair
10:30am Rambam's 13 Principles - Rabbi Zev Leff
11:35am Jewish History Series by Dr. Henry Goldblum - In the 7th cent.CE: 3 Revolutions and for Jewry 3 betrayals
11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524
12:30pm VIDEO SCREENING in the LIBRARY - MON July 7 Rabbi Aharon Adler - Birkat Hakohanim
Mini Health Luncheon Monday, July 7th at 12:30pm - Dr. Peter Hackett graduate of St. Andrews University, Glasgow & Leeds Neurologist at world famous Bet Levenstein for 18 years, physician at renowned Laniado Hospital - Everything you always wanted to know about Headaches, NIS 25 per person Advance registration required (by Sun. July 6, 4:00pm), Call Naomi at the Travel Desk (02) 560-9110 or leave a message - Don't miss this interesting and informative lecture, essential for daily living
Women's Beit Midrash
2:30pm "Tune in to T'fila" - Pearl Borow
3:30pm Excursions in the World of Mishna - Phil Chernofsky
5:20pm Pri Chadash Women's Writing Workshop - 2 hrs. Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410)
7:30pm NLP Workshops in Personal Development Skills given by Shlomo Kory For info: www.nlpjerusalem.com
8:30pm Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan: SHOFTIM in Hebrew, (Questions? Call Sam Finkel 052-469-1263)
MASK - J'lem Chapter at the Israel Center maskjerusalem.cjb.net 0507542717, NEXT MEETINGs: Monday, July 14, 28 with Yudi Weiner, 7:30-9:30pm
Monday, July 7th 8:00pm - Yahrzeit shiur in memory of Hy Faverman z"l, Guest speaker: Rabbi Reuven Aberman on Sh'mitat K'safim - (The laws and practices of Shmita year as applicable to money matters. In Eng.)
Tuesday July 8 - 5 Tamuz
The Israel Center and the Old City Free Loan Association 19th year over 5000 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 Please bring ID
9:00am Know your Siddur - Rabbi Aharon Adler
10:15am Parshat HaShavua - Rabbi Sholom Gold
11:20am Lessons in Emunah a workshop on clarifying and strengthening our belief and faith - based on
Rambam's 13 Principles, Rav S.R.Hirsch's 19 Letters, and more. with Esther Sutton (1 hour plus - women)
"The Creative Memoir Club" Finding and expressing the stories in our lives. For women. Tuesdays, 1:00-2:30pm Facilitated by Esther Sutton. For further details, call 534-1922
12:30pm VIDEO SCREENING in the LIBRARY - TUE July 8 Rabbi Zev Leff - How Goodly Are Your Tents, O Jacob
6:30pm to 9:30pm- Jewish Meditation and Neuropsychology - 5th Session - Radiating Love & Joy for Healing - Must call: Rabbi Dr. Natan Ofir (Offenbacher) 052-240-8822 or 0722326630
7:30pm 'Jewish Philosophy in Four Chapters' with David Solomon (Tuesdays - June 17, 24, July 1, 8)
In this series David Solomon will outline, explore and explain the major developments of the fascinating field of Jewish Philosophy, from Philo to Rav Soloveitchik, including the works and ideas of Saadya Gaon, the Rambam, Yosef Albo, Franz Rosenzweig and many others. David will not only clarify these great thinkers, but will also put them in their historical context and assess their impact on today's Jewish thought.
8:00pm Rabbi Yonatan Kolatch - Meet the Meforshim R. Ovadiah of Bartenura, Italy
Wednesday July 9- 6 Tamuz
9:20am Current Halachic Issues Rabbi Macy Gordon
10:45am Parshat HaShavua Rabbi Yosef Wolicki
various Shiur/Divrei Torah while you fold
12:30pm VIDEO SCREENING in the LIBRARY - WED July 9 -WED July 9 - A Conversation with Rabbi Abraham J. Twerski, M.D. In this very special video, Rabbi Twerski discusses: Why do bad things happen to good people? Does G-d hear our prayers? What is the secret to a good marriage? What is the purpose of life? How do I prepare for parenting? and more. (30 minutes)
Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722
2:30pm Women's Beit Midrash - Pearl Borow
First hour on T'hilim; second hour on Chumash with Rashi
Rabbi Chaim Eisen will not be giving shiur until after Tish'a b'Av Watch for announcements of the resumption of his classes
Wednesday, July 9th 8:00pm |||| Meet the Author evening... (women only) The Moon's Lost Light by Devorah Fastag; Based on kabbalistic sources, this book explains the turbulent changes of our period, particularly regarding women... from a "Totally new, yet traditional" perspective. ìRemarkably creative and extremely eruditeî (From a review by Rabbi Meyer Twersky in Jewish Action magazine)
Wednesday, July 9th 8:00pm - "Torah & Self Esteem" with Dr. Josh Mark
Thursday July 10th - 7 Tamuz
11:00am to 12:30pm The Problem of Evil - Dr. Hayim Abramson
12:30 to 1:00pm Literary Discussion - Dr. Hayim Abramson
various times Shiur/Divrei Torah while you fold
8:00pm VIDEO DOUBLE HEADER: A Conversation with Rabbi Abraham J. Twerski, M.D. - "Rerun" from Wednesday 12:30pm; and Video shiur by Rabbi Yissachar Frand
Friday July 11th - 8 Tamuz
9:00am Pirkei Avot - Rabbi Jeff Bienenfeld
11:00am RCA Daf Yomi by Rabbi Eli Ozarowski
6:05pm MINCHA (before PLAG) Don't light candles before 6:19pm
UPCOMING
Sunday, July 13th 8:00pm
Rabbi Marc Angel in discussion with Haredi Rav Grossman and Modern Orthodox Rabbi Mercado relating to conversion, lifestyle, and our hopes for the next generation of the Jewish people, upon the publication of the novel: The Search Committee
Tuesday, July 15th 8:00pm - Interpersonal Design: Remodel Your Family World; A workshop series by Rafael Richman, Ph.D. - Do you want to improve the way you relate to your children, grandchildren, parents, siblings, and/or spouse? Attend this workshop and discover how to apply "interpersonal design" to your life. For more about Dr. Richman and Interpersonal Design, see www.drraf.com & www.drraf18.blogspot.com
Sunday, July 20th SHIV'A ASAR B'TAMUZ
5:45pm G-d and Man in the Holocaust Presented by Yitzchak Rubinstein - This presentation focuses on issues of Emunah and the Holocaust largely based on testimony from men and women
6:50pm Slow-paced MINCHA for the Fast Day followed by a review of "The Three Weeks"
8:05pm Maariv and refreshments (fast ends at 8:13pm)
Wednesday, July 23rd 8:00pm - UPDATE FROM ACROSS THE OCEAN - U.S. Elections 2008 - Who's Afraid of Barak Obama? by Dr. David Luchins
Orthodox Union
OU Kashrut ï Synagogue Support Services ï NCSY ï NJCD / Yachad / Our Way ï OURadio.org ï Kharkov ï Young Leadership ï Jewish Action ï IPA ï Project Areivim ï OU West Coast
Stephen Savitsky, President, Orthodox Union
Harvey Blitz, Chairman of the Board, Orthodox Union
Rabbi Tzvi Hersh Weinreb, Exec. Vice President, OU
Eliezer Edelman, Exec. Dir. Operations and Management
Headquarters: 11 Broadway, New York, NY 10004
212-563-4000 ï website: www.ou.org
OU ISRAEL
Seymour J. Abrams ï Orthodox Union ï Jerusalem World Center
Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk
OU Israel Center programs ï Makom BaLev ï Lev Yehudi ï Pearl & Harold M. Jacobs ZULA Center ï Machon Maayan ï NESTO ï Beit Kharkov ï OU Israel Communities ï OU Kashrut in Israel...
Yitzchak Fund, President, OU Israel
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Rabbi Dovid Cohen, Vaad member
Stuart Hershkowitz, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Zvi Sand, Vaad member
Harvey Wolinetz, Vaad member
Rabbi Avi Berman, Director-General, OU Israel
Menachem Persoff, Director of Programs, Israel Center
Phil Chernofsky, Educational Director and TT editor
22 Keren HaYesod ï POB 37015 ï Jerusalem 91370
phone: (02) 560 9100 ï fax: (02) 566-0156
email: office@ouisrael.org ï website: www.ouisrael.org
Torah Tidbits and many of the projects of OU Israel are assisted by grants from The Jewish Agency for Israel
Founders and initial benefactors of the Israel Center: George zîl and Ilse Falk
Torah Tidbits
Phil Chernofsky, editor ï tt@ouisrael.org ï (02) 560-9100 ext. 124
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Torah Tidbits is produced, printed*, collated, and folded in-house at the Israel Center
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