Shabbat Parshat EMOR - Yom HaAtzma'ut

May 9-10 '08, 5 Iyar 5768

This Shabbat is the 241st day (of 383), 35th Shabbat (of 55) of 5768

YI-HI RATZON MILFANECHA HASHEM ELOKEINU VEI-LOKEI AVOTEINU, SHE-K'SHEIM SHEZACHINU L'ATCHALTA D'GE'ULA, KEIN NIZKEH LISHMO'A KOL SHOFARO SHEL MOSHI'ACH BIMHEIRA V'YAMEINU:

This week we read/learn the 2nd perek of Pirkei Avot

Halachic Times

Ranges are 10 days, WED-FRI 2-11 Iyar - May 7-16

Earliest Talit & T'filin 4:53-4:45am

Sunrise 5:49-5:42am

Sof Z'man K' Sh'ma 9:12-9:08am

(Magen Avraham: 8:21-8:16am)

Sof Z'man T'fila 10:20-10:17am

(Magen Avraham: 9:46-9:42am)

Chatzot 12:35Ω-12:35Ωpm

(halachic noon)

Mincha Gedola 1:10-1:10pm

(earliest Mincha)

Plag Mincha 5:58Ω-6:03Ωpm

Sunset 7:28-7:34pm

(based on sea level: 7:23-7:29pm)

Correct for TT 811 - Rabbeinu Tam (J'm) - 8:47pm

6:49 (6:00) Yerushalayim 8:06pm

7:06 (6:02) S'derot 8:07pm

7:04 (6:00) Gush Etzion 8:06pm

7:06 (6:02) Raanana 8:08pm

7:05 (6:01) Beit Shemesh 8:07pm

7:06 (6:02) Rehovot 8:08pm

7:07 (6:02) Netanya 8:09pm

7:03 (6:01) Be'er Sheva 8:06pm

7:05 (6:01) Modi'in 8:07pm

6:49 (6:02) Petach Tikva 8:08pm

6:49 (6:00) Maale Adumim 8:05pm

7:04 (6:00) Ginot Shomron 8:06pm

7:04 (6:00) K4 & Hevron 8:06pm

7:05 (6:00) Giv'at Ze'ev 8:06pm

6:55 (6:01) Tzfat 8:08pm

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...

With the molad of Iyar on Monday at 10:57am Israel Summer Time, the first opportunity for Kiddush L'vana (Minhag Yerushalayim) is Thursday evening. Many, many people will wait for Motza'ei Shabbat, May 10th, eve of the 6th of Iyar, because of the preference according to many authorities for KL to be said on Motza"Sh - especially when it is relatively early in the month. Still others (those who hold the 7 days after the molad opinion) will have their first op Mon. evening, May 12th.

The name Iyar does not occur in Tanach (it is in the Mishna); in Tanach it is called ZIV.

DAYEINU revisited & applied

"Had He split the Sea for us, and not led us through it on dry land, tt would have been enough (for us) - DAYEINU. Old question - what do we mean by "enough"? Had He done the first thing and not the second thing, the first alone would have been enough if we wouldn't get the second thing? Definitely not. Doesn't make sense that way. Had He split the sea and not led us through, or and not drown the Egyptians, we would have still been in a lot of trouble. Egypt was in hot pursuit. We needed for G-d to slit the sea and lead us through and drown the Egyptians. It wouldn't have been enough just to split the sea.

It also wouldn't have been enough to bring us to Har Sinai and not give us the Torah. Our purpose of going to Sinai was to receive the Torah. What do we mean, enough?

Had G-d given us the Torah and not brought us to Eretz Yisrael, it would have been enough for us? Definitely not. That was the Sin of the Spies. They "suggested" that we stay in the Midbar. Others wanted to go back to Egypt. Perhaps they thought that had G-d given us the Torah and not taken us into Eretz Yisrael, it would be enough? It wouldn't be enough. G-d made that very clear to the generation of the Wilderness.

So what does DAYEINU mean?

It means that had G-d done this thing (whatever item on the list you point to), and nothing else, there would be sufficient cause to thanks Him.

For different items on the Dayeinu list, there are different ways to understand this idea. Sometimes it is a subtle point; other times, there is a major concept at play.

Had G-d split the Sea and not taken us through it on dry land - but rather on a muddy seabed, there would be sufficient cause to thank Him - implying that the added miracle of our having dry land to ease our passage through the sea is yet another thing to thank G-d for.

Had he sustain us in the Midbar by any natural means, we would have ample cause to acknowledge Him, thank Him, praise Him. But He sustained us in an overtly miraculous way - the manna, and for this too we thank Him separately, so to speak.

The experience of coming to Sinai as a unified people - as one person with one heart, is cause in and of itself to thank G-d. Of course it would not have been enough had we not received the Torah there. But there was sufficient cause to thank and praise G-d for the awe-inspiring experience of Sinai.

That is our "revisit" of Dayeinu.

Now for the "application". Now for the lesson we must learn from the Seder experience and from Dayeinu.

Thanking G-d for the Torah He gave us, and considering that to be Dayeinu, does not mean that we didn't and don't want to go into Eretz Yisrael. Nor does thanking G-d for Eretz Yisrael imply any less of a longing for the Beit HaMikdash. It just acknowledges the greatness of the gift of Eretz Yisrael as something in and of itself for us to appreciate.

Had G-d given us a State in 5708 (1948), and not rebuilt the Beit HaMikdash and brought Moshiach - Dayeinu. Not, the State is enough. It isn't, by a long shot. But there would be - and is - sufficient reason to acknowledge, the praise, and to thank G-d for this as yet imperfect state - as Yaffa Ganz poetically put it. For the first time in almost 2000 years, Jews have a home. Jews need not be the unwanted - or even wanted - guests of other nations. Jews may come to Eretz Yisrael to live without being subject to quotas or other restrictions of foreign rule.

Is Medinat Yisrael perfect? No. Would a muddy seabed have been the best way across the sea? No. But we would still have sufficient cause to thank G-d for splitting the sea. And we have sufficient cause to thank G-d for a Jewish State. A state in which more Torah is learned than in any place and than any time in Jewish History. Shabbat and Chagim are part of national life. Our own army helps G-d protect us. An army that requires Shabbat observance and adherence to Kashrut laws.

Are there ignorant, foolish, or misguided Jews who say that the modern State of Israel is the realization of the age-old dream and that DAYEINU, it is enough?

Sadly, the answer is YES. These Jews have to be taught that Eretz Yisrael needs Am Yisrael and Torat Yisrael to be complete. There is still good reason to say Dayeinu, that with the establishment of the State of Israel there is sufficient cause to thank G-d for this great gift. For this great opportunity. For this great challenge. But the State is not enough. We, the Jewish people want and need more. The Exodus from Egypt was not the goal - it was the opportunity to develop into a great and holy nation, guided by the Torah and dwelling in the Land G-d promised us.

The State of Israel is not the goal. It too is the opportunity and challenge that was denied many generations of our People in the last many centuries.

Are there ignorant, foolish, or misguided Jews who feel that they can live a complete Jewish life in Monsey or Boro Park or Teaneck or Flatbush or...? Jews who say Dayeinu, it is enough that we have a great Jewish life where we are, who needs Israel with its problems?

Sadly, the answer to this question is also YES. They too seem to have misunderstood what Dayeinu means.

Living without Torah is not enough. Living without Eretz Yisrael is not enough. Living without a Sanhedrin, without a Beit HaMikdash is not enough. But we have many reasons to be thankful to G-d - even though we hope and pray for more.

This is the beauty of the passage that follows Dayeinu in the Hagada. AL ACHAT KAMA V'CHAMA... How much more so are we required to thank and praise G-d because He took us out of Egypt and He led us across the sea and protected and fed us in the Midbar and He gave us Shabbat and all of Torah and took us into Eretz Yisrael and built the Beit HaMikdash.

At different times in our history, the whole Dayeinu list was behind us. Then things happened. Our leaving Egypt and the other events of the early years are still done deals. But the gifts of Shabbat and Torah and Eretz Yisrael and Beit HaMikdash all or in part, allude many Jews today.

We have to do our share in helping our fellow Jews see and come to the beauty of Torah, see and come to the beauty of life in Israel. See the beauty in not only longing for but in working towards the time when we will have Eretz Yisrael L'Am Yisrael al pi Torat Yisrael. Then we will be able to say all the Dayeinus and the whole Al Achat Kama V'Chama, having been ZOCHEH to the coming of Mashiach and the building of the Beit HaMikdash, BIMHEIRA B'YAMEINU AMEN.

EMOR STATS

31st of 54 sedras; 8th of 10 in Vayikra

Written on 215 lines in a Sefer Torah (rank: 20th)

17 parshiyot; 11 open, 6 closed (above avg.)

124 p'sukim, rank: 15th; 1st in Vayikra

Same as Sh'mot, but shorter in words & letters

Very very close in number of lines; but number of parshiyot affects line-count because of the blank spaces between parshiyot.

1614 words, rank: 22nd; 2nd in Vayikra

6106 letters, rank: 23rd; 2nd in Vayikra

Relatively short p'sukim account for its drop in ranking in words and letters

MITZVOT

63 of the 613 mitzvot; 24 pos. 39 prohibitions

Only Ki Teitzei (with 74) has more mitzvot than Emor. Only K'doshim and Ki Teitzei are more mitzva-dense. Emor has more than one mitzva per two p'sukim, five times the Torah average.

Aliya-by-Aliya Sedra Summary

[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.

Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.

Kohen - First Aliya - 15 p'sukim - 21:1-15

A kohein gets the first Aliya of every Torah reading. That's a given. But this particular first Aliya is perfect for a kohein.

[P> 21:1 (9)] Following Parshat K'doshim, which focuses on the challenge to the individual Jew and the whole Jewish community to rise to higher levels of sanctification, Emor begins with the special sanctity of the kohein, and the even higher sanctity of the Kohein Gadol. These higher levels of k'dusha are concomitant with stricter rules of personal religious conduct.

A kohen is not to become ritually defiled due to contact with a dead body [263,L166 21:1], except for his seven closest relatives: wife, mother, father, son, daughter, brother, and (unmarried) sister. This is more than permission; a kohen is required to participate in the funeral and burial of his close relatives, becoming "Tamei" [264, A37 21:3].

Kohanim (and all Jews) are forbidden to afflict the body in any way as a sign of grief. [This is an example, among many, of a mitzva that appears in a particular sedra, but is counted elsewhere. In other words, Emor has even more than the "official" count of 63 mitzvot.]

MitzvaWatch

The Talmud teaches that from this same source, mitzva 264, comes the requirement, incumbent upon all Jews (not just kohanim), to mourn one's seven close relatives. It is important to note that this is not a case of rabbinic extension of Torah law or rabbinic legislation sanctioned by their obligation to "protect" Torah and mitzvot. This is more. This is part of the definition of the Torah's mitzva #264, as transmitted to us by the Talmud, the Oral Law. The Sages of the Talmud present us with two categories of Law - Torah Law, which includes the Written Word AND the Oral Law, and Rabbinic law. They not only teach us both, but they (most often) clearly differentiate between the two categories for us, so that we will know what is D'ORAITA and what is D'RABANAN, thereby neither adding to nor detracting from the Torah. Our commitment to G-d at Sinai includes careful adherence to Torah and Rabbinic Law (since the Torah requires us to listen to the rulings and teachings of the Sanhedrin). But it is important for us to know the difference so that we will not have a distorted view of the Torah. (There are also practical distinctions between Biblical and Rabbinic law.)

Specifically, in the case of mourning, the first day is Torah Law, the balance of Shiva is Rabbinic. Rabbinic, but inspired by the Torah. But that's not the same as Torah law itself.

On another point... Note the one difference - a kohein becomes Tamei to his sister only if she was not married. Today, a kohein sits shiva for a married sister, but still has to maintain the practice of avoiding Tum'a. For a non-kohein, there is no distinction as to whether a person's sister is married or not. She is one of the seven relatives that are mourned.

Kohanim must be holy and avoid desecrating His Name, because they perform sacred service. This mitzva for the kohein is also taken to refer to the prohibition of doing Temple service after purification in a mikve, but before the day has completely passed (i.e. stars-out) [265, L76 21:6]. (Such a person is known as a T'VUL YOM. His complete purification only lacks time.)

A kohen may not marry a "zona" (a non-Jew and/or a Jewish women who has had relations with a man who is forbidden to her) [266, L158 21:7], a "chalala" (the daughter of a kohen from a woman to whom he is forbidden because he is a kohen) [267,L159 21:7], nor a divorcee [268,L160 21:7].

Because of the sanctity invested in the kohen by HaShem, we are commanded to honor the kohen [269,A32 21:8]. Calling him to the Torah first is one manifestation of this honor. So is having him lead Birkat HaZimun. We may not "use" a kohen to serve us.

[S> 21:10 (6)] The Kohen Gadol has even more restrictions because of his higher sanctity. He may not defile himself to any dead person (even his parents - the only exception is a body that has no one to tend to it. This is known as a MEIT MITZVA) [271,L168 21:11] nor enter under a roof with a dead body [270,L167 21:11]. The Kohen Gadol's sanctity derives from the anointing oil and/or the special garments. He is to marry a previously unmarried woman [272,A38 21:13]. He may not marry a widow [273,L161 21:14] nor any of the types of women that the regular kohen is forbidden to marry. He is further forbidden to have relations with a widow [274,L162 21:15], as this would contravene his sanctity.

The Kohen Gadol should (preferably) be smarter (better educated, wiser) than his fellow kohanim, bigger (taller), and wealthier.

One of the Chassidic Masters gave a different spin to the phrase HaKohein HaGadol Mei'Echav (plain meaning is the Kohein who is greater than his brothers, viz. the Kohein Gadol). He said it is the Kohein whose greatness comes from his brothers (Mei'Echav), a Kohein respected and honored by his fellow kohanim.

Levi - Second Aliya - 25 p'sukim - 21:16-22:16

[S> 21:16 (9)] A kohen with a disqualifying blemish may not serve in the Mikdash [275,L70 21:17]. The Torah next identifies many of the disqualifying blemishes. The rule applies not just to a permanent blemish or deformity, but even to temporary blemishes [276,L71 21:21]. A disqualified kohen may eat of the sacred foods (some but not all categories), but may not even enter the Mikdash [277,L69 21:23].

Clarification: A kohen baal mum (with a disqualifying blemish) is barred from the area of the Mikdash from the (external) Altar and inward, but may enter the outer area of the courtyard of the Mikdash, and may even perform some tasks.

[P> 22:1 (16)] Furthermore, a kohen who becomes "tamei" is temporarily barred from the Mikdash [278,L75 22:2], nor may he "approach" sacred foods. He may not eat T'ruma [279, L136 22:4] or other "kodoshim" while "tamei" from any of various sources. On the day of impurity (for the 1-day type) or on the last day (for the 7-day type), the kohen immerses in a mikve and, "with stars-out", he once again is allowed to eat T'ruma.

Not only may one not eat non-kosher meat, it also renders a kohen "tamei".

A non-kohen may not eat T'ruma [280, L133 22:10] (or other sacred foods specifically designated for the kohanim). Jewish servants and laborers of a kohen may not partake of T'ruma [281,L134 22:10]. OTOH, an "Eved K'naani" who is considered part of the kohen's possessions, may eat his master's T'ruma. An uncircumcised male may not eat T'ruma (even if he has valid medical reasons for being uncircumcised) [282,L135 22:10]. This rule is not expressly stated in the text, but is learned by "parallel texts" from korban Pesach. It is nonetheless one of the 613 mitzvot, noteworthy, in that it is a mitzva with no direct "chapter & verse" to point to.

A kohen's daughter (and any woman) who has relations with someone to whom she is forbidden, may no longer eat T'ruma [283,L137 22:12]. This mitzva also includes the situation of a kohen's daughter who marries a non-kohen. During her marriage, she may not eat T'ruma. If her husband dies or divorces her, she may return to her father's home and eat T'ruma - if she has not had children. With children the fear is she might feed them (her children are NOT kohanim) from the T'ruma. Hence, she too is barred.

A person who inadvertently eats T'ruma must compensate the kohen by paying the value plus an amount which equals 1/5 of the payment. Eating "tevel" (produce from which none of the required separations was taken) is forbidden for all to eat [284,L153 22:15]. Violation constitutes a disgrace of the sacred.

Shlishi - Third Aliya - 17 p'sukim - 22:17-33

[P> 22:17 (9)] Animals offered as sacrifices must be blemish-free [285, A61 22:20]. It is forbidden to consecrate a blemished animal as a korban [286,L91 22:21]. It is also forbidden to make a blemish in a korban [287, L97 22:21]. Blemishes referred to are specifically defined by the Torah & Talmud. If a blemished animal is offered, it is additionally forbidden to sprinkle its blood on the Mizbei'ach [288, L93 22:22], or to slaughter (as a korban) a defective animal [289, L92 22:22], nor to place any of the animal's parts on the Mizbei'ach to burn [290,L94 22:22]

Castration of animals is forbidden [291,L361 22:24]. (This is a serious halachic issue related to house pets. Consult a Rav who knows these things for details.)

A defective animal may not be offered as a korban, even if received from a non-Jew [292,L96 22:25].

[S> 22:26 (8)] From this point through chapter 23, is the Torah reading for the first day of Sukkot (second day as well, outside of Israel) and the second day of Pesach (our first day of Chol HaMoed. Second day Yom Tov in Chutz LaAretz)

A new-born animal stays with its mother for 7 days and only thereafter may be used as a korban [293,A60 22:27].

It is forbidden to slaughter (as korban or for personal use) an animal and its offspring on the same day [294,L101 22:28].

The Torah, once again reminds us that korbanot to be eaten have time limits which must not be exceeded.

Until this point in the sedra, the Torah has dealt with the sacrificer (kohein) and the sacrificee (animals). It now changes gears and we find another meaning of the word sacrifice, as in being willing to die in sanctification of G-d's Name.

We may not desecrate G-d's Name [295,L63 22:32]; we must sanctify His Name [296,A9 22:32]. These mitzvot have many facets. A Jew is required to give up his life rather than violate one of the "big three": murder, incest/adultery and idolatry. In times of "forced conversion", martyrdom is required even for the "least" violation.

Our Sages have broadened the scope of this very significant mitzva-pair: Kiddush/Chilul HaShem. In addition to Martyrdom, one who violates any prohibition in a spiteful manner, esp. in public, is considered to be disgracing G-d's Name. Conversely, the special way in which a person can perform a mitzva, when esteem for mitzvot in the eyes of other people is enhanced, when respect for Torah and Torah-Jews is increased, then that person has not only performed a mitzva - he has sanctified G-d's Name. This same idea is extended to any facet of human behavior. The religious Jew (or the Jew who appears to be religious) has the constant potential of Kiddush (or Chilul) HaShem. So does any Jew. Simple acts of common courtesy or discourtesy can have far-reaching ramifications, depending upon who is involved, who is watching, how things are perceived, etc.

R'vi'i - Fourth Aliya - 22 p'sukim - 23:1-22

[P> 23:1 (3)] Chapter 23 in Vayikra is the "Portion of the Holidays". It begins with the statement: "These are the Festivals..." Shabbat is presented as the first of the Holidays (we designate it so in Kidush on Friday night when we say that Shabbat is in commemoration of the Exodus and is the first of the "days called Holy").

[P> 23:4 (5)] On the 14th day of Nissan, the Korban Pesach is brought. On the 15th, begins the Matza Festival (which we call Pesach), ìrequiringî matza for 7 days. The first is a holy day with most forms of "melacha" forbidden [297,298;A159,L323 23:7].

In each case of a Yom Tov, there is a positive command to abstain from "melacha", and a prohibition against doing "melacha".

Korban Musaf is to be brought on the 7 days of Pesach [299,A43 23:8]. The seventh day is Yom Tov [300,301; A160,L324 23:8].

[P> 23:9 (6)] Following the 1st day of Pesach, the Omer (barley- offering) is brought [302,A44 23:10]. Special korbanot are offered on the day of the Omer. One may not eat different forms of new grains until the bringing of the Omer [303,304,305; L189,190, 191 23:14].

[S> 23:15 (8)] We are to count from the day of the bringing of the Omer a period of 7 weeks - 49 days [306, A161 23:15]. The Torah says 50 days, but we understand it to mean "up to but not including" (because it also says 7 full weeks, and 50 is not divisible by 7, but 49 is).

Following the 49th day, a special offering of two loaves from the new wheat is to be offered [307, A46 23:16]. This is on the holiday of Shavuot which has "melacha" restrictions [308,309; A162,L325 23:21]. This Aliya ends with the reminder of the gifts of the field that must be left for poor people.

Why mention these mitzvot in the midst of the portion of the Holydays? Rashi quotes R' Avdimi: He who gives gifts to the poor in a proper manner is considered equal to one who builds the Beit HaMikdash and offers the Festival sacrifices therein. Practical point: One should give extra Tzedaka before a Chag so poor people will have Simchat Yom Tov.

Chamishi - Fifth Aliya - 10 p'sukim - 23:23-32

[P> 23:23 (3)] The 1st day of the 7th month (Tishrei) is holy (Rosh Hashana), "melacha" being forbidden [310,311; A163,L326 23:24, 25]. Special Musaf sacrifices are brought [312,A47 23:25], in addition to the Rosh Chodesh Musaf. Note that Shofar is not counted here, but in Parshat Pinchas. Here Rosh HaShana is referred to as ZICHRON T'RU'A, a remembrance of the T'ru'a. (We use the term Zichron T'ru'a to refer to the day when in coincides with Shabbat, in which case we do NOT blow the Shofar.) In Pinchas, the Torah tells us to have a "T'ru'a day" - that is the command to blow Shofar [405,A170].

[P> 23:26 (7)] The 10th of Tishrei is Yom Kippur. One must fast [313,A164 23:27]. There is a Korban Musaf to be brought on Yom Kippur [314,A48 23:27], (in addition to the Yom Kippur service described in "Achrei"). Eating or drinking (without a valid excuse) is punishable by excision (death and more, from Heaven). Similarly, ALL "melacha" is forbidden [315,L329 23:28], as are eating and drinking on Yom Kippur [316,L196 23:29]. We must abstain from (Shabbat-like "melacha on Yom Kippur [317, A165 23:32].

"...On the ninth of the month in the evening, from evening to evening, observe your Shabbat." From here the Gemara teaches up the concept of Tosefet Shabbat and Yom Tov, which we partly observe by counting the time from sunset to stars-out as Kodesh on both ends of the day, to which we should add a little bit of more time, as well.

Shishi - Sixth Aliya - 12 p'sukim - 23:33-44

[P> 23:33 (12)] The 15th of Tishrei is Sukkot, a 7-day holiday. "Melacha", (referring to most of the Shabbat restrictions, with the well-known Yom Tov exceptions) is forbidden on its first day [318, 319;A166,L327 23:35]. Musaf sacrifices are to be brought on each of the 7 days [320,A50 23:36]. The eighth day (sometimes Shmini Atzeret, a.k.a. Simchat Torah, is viewed as its own holiday; sometimes as the 8th day of Sukkot) is also a Yom Tov [321,322; A167, L328 23:36] with korban musaf of its own [323, A51 23:36].

These are the Holidays, besides the Shabbatot of the year and other offerings to the Beit HaMikdash. It is at the harvest time in the fall that Succot is to be celebrated.

On the 1st day we are required to take the 4 species (lulav, etrog, hadasim, aravot) [324,A169 23:40].

During the holiday of Sukkot, we are to dwell in sukkot [325,A168 23:42]. This is in order to instruct all generations about the aftermath of the Exodus when we were privileged to Divine protection in the wilderness.

Sh'vi'i - Seventh Aliya - 23 p'sukim - 24:1-23

[P> 24:1 (4)] G-d tells Moshe to command the people to prepare pure virgin olive oil for lighting the Menora, always. The lamps of the Menora burned through each and every night, right outside the dividing curtain (Parochet) between the Sanctuary and the Holy of Holies.

The juxtaposition of the Festivals and the lighting of the Menora is taken as a hint to Chanuka from the Torah. What even makes the point stronger is the Torah's stress on the concept that the lights of the Menora are constant, eternal, always, through the generations. The Menora of the Beit HaMikdash has not made it through the generations. The Chanuka lights have!

[P> 24:5 (5)] We are also to take fine flour and bake 12 loaves (matza rules) which are placed on the Shulchan in the Mikdash. This too was a permanent fixture in the Beit HaMikdash. The loaves were exchanged weekly, on Shabbat (having been baked on Friday, unless it was a Yom Tov - then the baking was on Erev Yom Tov). The kohanim on duty would share the loaves that were replaced by the new ones. This mitzva was counted back in Parshat T'ruma, when the Shulchan was first described.

[S> 24:10 (3)] The Torah next tells us of the son of a Jewess and an Egyptian who "blessed" G-d's name. He was incarcerated pending word from G-d on how to punish him. The command was to stone him to death. This is to be the punishment for "blessing G-d".

The Midrash says that the Egyptian father of the blasphemer was the one that Moshe killed and hid in the sand.

So too, murder is a capital offense. Killing an animal requires compensation to the owner. Causing injury to a person requires compensation based on factors resulting from the injury.

The execution of the "curser" was carried out, as commanded by G-d through Moshe.

The three last p'sukim are repeated for the Maftir.

Haftara - 17 p'sukim - Yechezkeil 44:15-31

Yehezkel, himself a kohen whose early days were spent in the Beit HaMikdash, prophesies the rebuilding of the Mikdash and the restoration of the active kehuna. He reiterates many of the rules of the kohen, many of which are based in Parshat Emor. Interestingly, some of his rules are stricter than required by Torah law, but suited the conditions of his time. Yechezkeil restates the marriages permitted and forbidden to a kohen. He says that a kohen cannot marry a divorcee (true) nor a widow (not so; only the K.G. may not marry a widow). But he adds that a kohen may marry a widow of a kohen. Apparently, by not allowing a kohen of the time to marry a widow of a non-kohen, the community would take care of its widows in a better way. To apply the halachic details to the future, on a permanent basis is problematic in light of the immutability of the Torah. They can be considered "for the moment" or possibly they could be considered chumrot.

In addition to the obvious Kohein, Beit HaMikdash, Tum'a/Tahara connections between sedra and haftara, there is another connection. The haftara charges kohanim with teaching the people and clarifying for them G-d's laws. Specific mention is made of the laws of the Holidays and Shabbat - which is a major part of the sedra.

THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean

Lesson # 425

Opening Business in a Residential Neighborhood

In the time of the Talmud, individual houses usually opened into a courtyard, and several courtyards opened into an alley. It was from the alley that one went into the public street. Thus a person who wanted to go from his house to the public street went from his house into a courtyard and then into an alley and then into the public street. The alley was closed from three sides, as was the courtyard. If the alley was open at both ends it was designated as "an open-ended alley", and any of the laws dealing with restricting the traffic will not apply, since outsiders in all events cross through the alley that is open in both ends.

Nowadays most communities are not set up as they were in the times of the Talmud. I have used the same laws to apply to multi-stories dwellings or residential communities. There are many residential neighborhoods and buildings in which professionals have purchased or rented apartments, or have converted ground floor apartments into businesses or have converted basements or cellars or lofts into commercial or professional or manufacturing premises, often to the detriment of the other residents of the apartment house or apartment complex. What in the halachic literature is designated as a courtyard, I have designated an apartment building; what in the Talmud is designated as an alley, I have designated as an enclosed residential complex. What in the Talmud is designated as an open-ended alley, I have designated as an unenclosed residential complex.

The increased traffic referred to in this lesson comes about because Reuven desires to open a business that will bring customers to his business. Reuven may desire to open a professional office, a manufacturing facility, or a retail sales business. The assumption is that the apartment house or apartment complex was built and sold to the occupants to be used exclusively for residences. Many apartment houses are built with the purpose of having therein professional offices or light manufacturing in parts of the building, usually on street level or below the street level. This lesson does not apply to these situations.

If Reuven opens his business, not only may he be guilty of increasing traffic, but he may also be competing with Shimon, who had his business in the building or in the apartment complex before Reuven opened his business. In this lesson the practice of a profession such as law, medicine, dentistry, accounting, engineer- ing and teaching is designated herein as the opening of "an office"; the opening of a store is designated as the opening of a "business"; and the opening of a manufacturing facility is designated as such, the opening of "a manufacturing facility."

Assume that there is no other doctor's office in the multi-tenanted building. Reuven, a doctor residing in the building, may be enjoined from opening a medical office that will increase the traffic into the building. Any resident of the building may go to Beit Din to obtain an injunction to prohibit Reuven from opening his business. The same applies to opening a law practice or the practice of dentistry, or accounting, or secular teaching, or any other profession or business that will bring clients into the building. The teacher can be enjoined only if he is teaching secular subjects. He cannot be enjoined from teaching Torah-related subjects in his premises even if it will increase the traffic in the courtyard.

Assume that there is no other doctor's office in the enclosed residential complex. According to one opinion, Reuven a doctor residing in the enclosed residential complex, may be enjoined from opening a medical office that will increase the traffic into the complex. Any member who has an apartment or house that egresses into the same complex may go to Beit Din to obtain an injunction to prohibit Reuven from operating his business. The foregoing laws apply even if all but one of the residents of the building complex agree to Reuven's request to open his office. If one resident objects, Reuven may be enjoined from opening his office.

A resident of the building or the complex may not lease his apartment to a tenant who will attempt to open an office or a business. However, any resident may sell his apartment, even though he knows that the purchaser wishes to open a business or office. Reuven desires to open a manufacturing facility in his apartment. He may do light manufacturing that does not create noise or vibrations in his apartment if he will sell his product outside of the apartment building or outside of the complex. If the manufacturing causes noise or vibrations, Reuven can be enjoined. There are some professions that entail accomplishing commandments from Hashem, such as teaching Torah to students. In such instances the inhabitants of the apartment building or complex cannot enjoin the teacher from teaching students although the students coming and going to the teacher increases the traffic in the building. Although the practice of medicine may save lives and thus is the performance of an important commandment, it may not be performed in this apartment. It can be done in a medical facility or the doctor can make house calls.

In the time of the Talmud and in many subsequent periods in Jewish history, where Jews lived in small areas with the permission of the town rulers, they had large taxes foisted upon them. To meet such burdens they had to make laws to protect their economic interests. In furtherance of protecting their economic interests, the residents of a city can enjoin merchants from outside the city from bringing in their merchandise to sell in their city. The outside merchants were able to enter into the city to sell their wares on market days, provided they did not peddle from door to door. The restricting laws that applied to outside merchants selling their wares also applied to their engaging in making loans, whether to gentiles or to Jews. On market days they may lend money to out-of-town merchants who come to market. The prohibitions against outside merchants selling to the inhabitants of the city apply if they are selling at the same prices for the same quality merchandise. But if the quality is superior or the prices lower, then the local merchants cannot prevent the outside merchants from selling in the city. This applies if the outside merchants are not selling at a price that is lower than normal or the local merchants are selling at inflated prices. If the outside merchants sell products that the local merchants are not selling, they cannot be prevented from selling these products in the city. The out-of-town merchants can become citizens of the city by agreeing to pay all taxes, levies, duties imposed on the residents of the city. If the secular authorities limited the number of Jews who could live in the city, then the out-of-town people could not become citizens even if they agreed to participate in all of the taxes, duties and obligations of citizens.

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 Issue in the Sh'mot Stories: ìBuild for Me a Sanctuaryî [1] by Dr. Meir Tamari

"They shall make for Me a Sanctuary, then I will dwell in their midst" (Shmot 25:8). This command to build a dwelling place for G-d seems to be a contradiction in terms and raises many theological questions: it suggests that the invisible and spiritual G-d has also a physical form, that He who is present in all places throughout the world can be placed in a building and worshiped there. That The All-Pervasive can be limited and that there are places and times when He is not present. Furthermore, such a dwelling could easily degenerate into idolatry through the worship of material and physical things as deities or as intermediaries. Therefore it seems strange that G-d should order such a building after numerous warnings against idolatry. Study of what our commentators saw as the purpose of the Mishkan and later the Beit HaMikdash, and the particulars of their construction and of the worship meant to take place there, may help to understand the Mishkan better and make our yearning for a re-established the Beit HaMikdash significant in our lives.

"The Mishkan was meant to teach Israel that G-d is not only in Heaven but also exists and is relevant here on Earth" (Abarbanel).

"Mikdash denotes a place appointed for meeting; the purpose was therefore for Am Yisrael to have a certain and defined place for meeting with G-d" (S'forno). S'forno is echoing the views of Ramban, the mystics, and the Chassidic Masters who all hold that the obligation to erect a Mikdash appears in the Torah in its chronological order and was intended primarily as a meeting place between Israel and G-d, and then, because of their sin, became also a place of atonement. This is not the view of Rambam and Rashi, who maintain that the obligation only came after the sin of the Golden Calf and was meant as means of atoning for that sin; had there been no sin there would accordingly have been no need for the Mishkan.

Irrespective, the materials that the individuals were to bring were not gifts to G-d but rather given to the community-nation for the construction of the Mishkan. Throughout, the Mishkan and the Mikdash were envisaged as places for national interaction and meeting with Him; we have to bear in mind that the daily and festival sacrifices that were offered in the Temple, on which the order of our obligatory daily prayers is based, were purchased from the annual communal tax of the Machtzit HaShekel. This national nature of the Temple service continues to exist today in our shuls that are places for public-communal worship. Just as the shlamim offerings were non-obligatory, free-will sacrifices and could be brought even by gentiles, so are our private petitions and prayers today free-will offerings; in essence they do not require a minyan or a special building or a designated place, since for that purpose, the All Encompassing and All pervading Presence of G-d is sufficient.

"The concluding words of the verse commanding the Mishkan shows what its purpose is: "I will dwell in their midst", not in IT and not only in the geographical proximity but within them, within their very souls" (Mechilta). However, it is precisely this idea of the promised Sh'china Presence that can easily deteriorate into worship of the Mishkan itself as just such a presence, and that is idolatry since it ascribes godly attributes to something other than G-d or makes of them intermediaries. After all, relics, holy men, sanctified buildings and historic graves have often in human and in our own history been part of such deterioration. The copper serpent set up by Moshe to serve as a focus for T'shuva and prayer, become at a later period an object of worship (Melachim Bet), while Gideon himself soon worshiped the Eifod that he had made as thanksgiving to G-d for the victory over Midian (Shoftim 8:27). Yirmiyahu had to warn Israel against worshiping the Beit HaMikdash as an insurance against destruction and against their belief that G-d would never destroy Beit Hashem irrespective of their moral behavior.

"Vayikchu Li T'ruma; they shall take Me as their t'ruma [gift for a higher purpose, given with complete free will (R' S. R. Hirsch)]; and they shall be to Me menshlachdik kedoshim" (R' Menachem Mendel of Kotsk).

"The meaning of the Mikdash can be nothing else but the expression of what is required to bring about this promised Sh'china-Presence in Israel. This protecting and blessing Sh'china is not brought about by the mere correct erection and upkeeping of the Mishkan, it can only be won by implementing in our private, communal and national lives the dictates and obligations imposed by Torah. The task of our giving up the whole of our private and public life to the fulfillment of Torah will turn the promise of Mishkan, the protecting and blessing giving presence of G-d, into a reality in our midst. This is proved by our history; the destruction of the Mishkan of Shilo and twice of the Temple in Yerushalayim as warned clearly in the Torah: sexual immorality (Vayikra 15:31), bloodshed (Bamidbar 35:34) and environmental defilement (D'varim 23:15).

So that the sphere within which we have to try and understand and find the meaning of the Tabernacle and its component parts is simply the mutual covenant-relationship between G-d and Israel. It is just because of this meaning that this chapter follows immediately on the preceding Brit with its clear demonstration in Parshat Mishpatim of the foundations of the Nation-religion, that was concluded at Matan Torah" (R' S. R. Hirsch).

To protect the true nature of the Mikdash-Mishkan and prevent the slippery-slope to idolatry, all the parshiot from T'ruma till Achrei Mot that deal with its erection, components, priestly garments, tum'a and tahara and kashrut, are anchored between the parshiot of Mishpatim and Kedoshim. Their social and moral laws are the prerequisite for the realization of the protecting and blessing promise of "I will dwell in their midst".

MISC section - contents:

[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] Wisdom and Wit
[5] Parsha Points to Ponder
[6] Micro Ulpan
[7] Six years ago this week...
[8] Torah from Nature
[9] Pirkei Avot
[10] This, My Land, My State - Yaffa Ganz
[11] Guest Article
[12] Divrei Menachem

[1] From the virtual desk of the OU VEBBE REBBE

The Orthodox Union ñ via its website ñ 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: Someone bought the home next to mine and not only wants to build a stone wall between our yards but expects me to share the expenses. Is his claim that I am halachically required to do so correct?

A: The mishna (Bava Batra 2a) discusses the type of wall that is to be built between people who share property that is to be divided between them. The gemara (ad loc. 2a-3a) discusses whether the two have to agree to make a wall or that once they agree to divide the property, each can demand of the other to erect one between the sections. The gemara says that it depends on whether we consider the fact that one neighbor can see what the other is doing on his property a damaging situation. We accept the opinion that intrusion on privacy is damaging and thus one neighbor has a right to the wall (Shulchan Aruch, Choshen Mishpat 157:1).

In many areas of rights between neighbors, there is a concept of chazaka: if one side took control of a certain type of usage without his neighbor protesting, he can continue doing so. (The logic, parameters, and opinions on the matter are beyond our scope.) However, the Rambam (Shutafin 2:14) said that regarding walls, even if the distinct properties lacked a wall for years, there is no chazaka, and either neighbor can demand the erection of a wall. There are two explanations for this halacha. Usually chazaka occurs when one side takes a positive step which would trigger a protest if it had not been agreed upon or was not agreeable. In this case, the lack of a fence is a passive situation. The fact that nobody raised the issue of erecting one is not proof that it was meant to remain that way (Magid Mishne, ad loc.). Furthermore, in the standard case of chazaka, one side does something from which he benefits and the other stands to lose. Then if the potential loser from the situation is quiet, we reason that he must have gone along with the steps for some reason. However, in this case, where each neighbor is the potential gainer and the potential loser, we take seriously the possibility that he did not feel a need to initiate steps to put up the wall, and he retains the rights to protest in the future (Tur, Choshen Mishpat 157 in the name of the Rosh).

Either way, in your case, you would have to demonstrate that there was an outright agreement by your neighbor or one of his predecessors to waive the right to demand a wall that prevents potential invasions of privacy. Even an oral relinquishing of rights would suffice (S'ma 157:4; see Pitchei Choshen, Nezikin 14:(53)). The Rama (CM 157:1) accepts the opinion in the Rishonim that one's right to a wall exists even in a place where the practice is to not have such walls.

Both sides normally have to take equal part in the expenses and the relinquishing of space from the property upon which the wall will sit (Shulchan Aruch, ibid.). However, the matter becomes more complicated when there is disagreement as to the quality of the wall and its accompanying price. In general, the wall between residential yards should be four amot (approx. 2m) high so that it effectively obstructs the view. Similarly the density must obstruct the view. However, one can force his neighbor to pay only for the level of building that local practice or, in its absence, a Beit Din or an expert, considers a standard wall (Shulchan Aruch and Rama, ibid.:4).

[Ed. note: In other words, it is possible, for example) that a chicken wire fence with canvas is considered reasonable - and far less costly than a stone wall. If so, you might only have to pay for half that lesser amount and give up less space than that required for a stone wall. Just an example.]

There are more details that might come up in adjudication over this point of contention, which could effect the halacha in a major or a minor way. However, we hope that the general information we have provided gives you the basic legal and related philosophical Torah perspective toward the demand for privacy. Hopefully, this will help you work out an amicable resolution with your neighbor that takes into consideration the desires and concerns of each of you.

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 learn more from HOW than from WHAT we are taught.

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)

An important section of Parshat Emor is devoted to the various sacrifices brought on each of the holidays. Parts of this week's parsha are, therefore, very familiar to us, as we hear them read various times of the year.

Each holiday has a specific date. The Korban Pesach is sacrificed on the 14th of Nissan (the first month) and Pesach is celebrated with a day of Yom Tov on the 15th and another such day on the 21st of Nissan. Fifty days after the Omer is brought we celebrate the holiday that we call Shavu'ot. Sukkot is celebrated with a day of Yom Tov on the 15th of Tishrei (the seventh month) and again on the 22nd day of the month.

One thing that sets the Jewsih community living in Israel apart from their brothers and sisters living in the Diaspora is the celebration of these very holidays. While the Torah specifically mentions the date of each celebration, Diaspora Jewish communities keep an extra day for each one. (I imagine that many of those reading these lines grew up thinking that having a seder two nights running or following Shemini Atzeret with Simhat Torah is the "normal" practice.)

The well-known reason for this division is the statement that appears in the Gemara (Beitza 4b) that Diaspora communities still follow the traditions developed by their forefathers at a time when messages about the declaration of the new moon did not reach their communities in time to be certain about the correct date on which to celebrate the various festivals.

It is interesting to note that there is an entirely different approach to these different traditions. Rav Sa'adiah Ga'on is quoted as saying that there is a Torah obligation for Diaspora communities to keep two days of Yom Tov rather than the single day mentioned in the Torah. This idea is further developed by the Shulhan Arukh HaRav which teaches that keeping two days of Yom Tov in the Diaspora stems from the need to work twice as hard in the Diaspora to reach the level of Yom Tov sanctity that is reached in one day in Israel.

Thus, the Torah requires Jews living in exile to celebrate an extra day in an attempt to reach the state of holiness that comes naturally to a Jew who is living in his homeland.

Shalom Berger, Alon Shvut

TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a

[4] Wisdom and Wit

A famous Rav in Europe used to speak very strongly against the desecration of Shabbat that was common in his time. One who was known to desecrate Shabbat once said to him, ìRabbi, how can you condemn those of us who do not keep Shabbat, when you yourself have children who also do not keep it?î

ìIf there was a fire in my house and it burned down,î the Rav replied, îdoes that mean that I should stop warning my neighbors about the possibility of fire in their homes?î

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" ó available at your local Jewish bookstore (or should be). Excerpted with the permission of the copyright holder

[5] Parsha Points to Ponder - EMOR

1) The Torah usually lists FATHER before MOTHER when the two are mentioned. Why does the Torah switch the order regarding the allowance for a Kohein to come in contact with relatives who have died? (21:2)

2) The Torah teaches that one cannot slaughter an ox or sheep with its child on the same day (22:28). Why does the Torah follow this teaching with a brief mentioning of the Korban Toda, a korban which was already discussed in Parshat Tzav?

3) Why does the Torah say the seemingly superfluous words THESE ARE MY APPOINTED TIMES after already teaching THE APPOINTED TIMES OF HASHEM...? (23:2)

THESE ARE THE ANSWERS

Ponder the questions first, then read here

1) The Kli Yakar answers that since the Kohein's mother married into the priesthood but is not inherently a kohein, one might have thought that the kohein would not be allowed to be involved in her burial. Since the halacha regarding the mother is less obvious, she is mentioned first in this situation.

2) The Ibn Ezra explains that there is a new halacha taught regarding the Korban Todah in this place - that it must be LIRTZONCHEM, which means that the intent must be to eat the sacrifice in the proper time frame. Since the Torah just mentioned something which could not be done in one day (slaughtering the parent animal and child), it uses this opportunity to teach this point regarding the sacrifice which must be eaten in one day - the Toda.

3) The S'forno teaches that these seemingly extra words teach us something very fundamental regarding Shabbat and all of the holidays. Immediately prior to these words the Torah relates that they are days of THAT YOU SHALL PROCLAIM AS HOLY CONVOCATIONS. The words THESE ARE MY APPOINTED TIMES emphasize that only when we proclaim these days as holy through Torah study and mitzva performance are they HOLY CONVOCATIONS and APPOINTED FESTIVALS.

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] Micro-Ulpan

Fire Truck - KABA'IT

Fire Hose - ZARNUK-KIBUI

Nozzle - MAZNEK

Fire extinguisher - MATPEH

Breathing apparatus (firefighting or otherwise) = MANSHEIMA

[7] Six years ago this week...

Friday, first day of Rosh Chodesh Iyar, 5762, I was just about finished with my late Erev Shabbat shopping at the shuk when an Arab woman who appeared to be pregnant blew herself up while she was standing in line to supposedly board a bus (#6, if I remember correctly). I was about 3m behind her and received first and second degree burns and various cuts and bruises. I faired far better than the six people who were killed and many of the the 35 others who were injured. Had she been wearing the "fashionable" 350 degree wrap around explosives belt, I would not be writing these words.

I was then, and always will be thankful to G-d for sparing me more serious injury. And I probably will always wonder why some people are completely spared, while others die or are seriously maimed.

But that's not why I bring up "my pigu'a". I mention it to share a very strong opinion/feeling/thought, I don't know what to call it. And what I'm about to say can be said and felt by everyone: victims and near victims, collateral victims (which is what they called family of those in a pigu'a), or any of us who experience or even just hear about an attack.

We are all victims, many times over. There is no such thing as a bombing, shooting, rocket attack... that it can be honestly said: "No one was hurt". The media say it often, but it's just not true. Do you think that the people who live down the street from a S'derot home that was hit by a rocket are not also victims? And even when the rocket explodes "harmlessly" in an empty field, the people who hear the attack - or even just hear of the attack, they too suffer injuries. Mental, emotional, psychological ones this time - but injuries, nonetheless.

When "no one is injured", that is thanks to G-d and not to the kind Arabs who didn't aim well enough. Do we think that their attempt is any less serious because of their "failure"?

We are being pushed to make concession after concession to people who seek our destruction. To do so is inexcusable on our part, and we should not let ourselves go in that direction.

Said it calmly, but no less urgently. -PC

[8] Torah from Nature

Find the Mine more

Last week we wrote about bees that are trained to find buried, unexploded mines. We indicated that we might continue the piece; we didn't in last week's issue, but here is more. The bees that are used as the foragers (pollen jocks, in the terminology of the Bee Movie - a wonderful, highly recommended animated feature film - we'll schedule it B"N at the Center after Lag BaOmer) and they are trained as a group, not individually.

And - get this - bees, which can be trained in a couple of hours, can actually pass on this newly acquired skill to other bees from other hives, essentially training other bees to do the same detecting.

Also favored over dogs for mine-detection are African giant pouch rats, which are cheaper to train and maintain, quicker to train, and are light enough not to set off mines when they find them. (Mines are a serious problem - est. 80 million in 60 different countries.)

[9] Pirkei Avot

(2nd perek)

Here's a Mishna that is relevant to the behaviors of governments - ours, that of the US, EC, other "friendly" countries...

It doesn't really need expounding - you either get the point or you miss it. But it needs stating in light of upcoming visitors:

Beware of rulers (including presidents, prime ministers, secretaries of State...) for they befriend someone only for their own benefit; they act friendly when it benefits them but they do not stand by someone in his time of need. Res Ipsa Loquitur

[10] THIS, MY LAND, MY STATE - Yaffa Ganz (1998)

There are those who say

the present state

of the Israeli State

is not enough.

Enough? I say.

Nothing man has

is ever enough.

There are those who say

that patriotism for the Jewish State

is not eminently respectable

nowadays.

Faulty, unstable, imperfect,

this is not the State

we hoped for.

But it is the only state we have,

I reply.

It is a gift, a challenge, a treasure;

a child born of longing,

long travail

and millenia of pain,

waiting to be perfected.

It is and will be what we make it.

There are those who say

not everyone sees

or agrees

with what I see and say is here.

But how can they not see?

Earth blessed and fruitful,

bestowing lavish bounty

upon her sons.

Life giving waters, rain and dew.

Winds laden with scents

of growing things.

Mountains soaring upwards

to seven tiered heavens.

A sky filled with visions

of a Godly throne;

a land filled with visions

of an ancient, earthly home.

And across the length and breadth

of the land,

women

pregnant with dreams

and heavy with child.

Pity the blind

who do not see.

This is my Land,

legacy of my fathers,

fruit of my labors

(I, too, am a pioneer of sorts),

partially realized fruition

of ancient dreams.

I treasure and give thanks

for the faulty, wayward, imperfect

State

we are trying to perfect.

I love our holy, fearsome,

sometimes maddening

G'd-given Land

and the holy, fearsome,

sometimes maddening

G'd-chosen People

who have chosen to return

to its embrace.

These are my People,

my Land, my state.

May G'd keep us,

protect us,

watch over us,

bless us.

May He cause His Countenance

to shine upon us,

and bring us His peace,

in this, our,

still highly imperfect State.

[11] Sefirat HaOmer: Counting up to Eternity - Guest Article by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva

When did Judaism begin? The beginning was in two parts: A) the Exodus from Egypt - Y'tzi'at Mitzrayim, for which we celebrate Pesach; followed fifty days later by B) the Giving of the Torah - Matan Torah (Revelation at Sinai), for which we celebrate Shavu'ot - together forming the foundation and establishment of the Jewish people as a nation (see Sh'mot 19:56; D'varim 26:16-19). This was best expressed in the classical statement by Rav Saadia Gaon (c. 900CE, Emunot V'dei'ot 3:7). "We are a Nation only by our Torah", meaning that we are a nation not by the sharing of a common land, language, history or culture, etc. as are all other nations, but by the uniqueness of having been given G-d's Law.

Why was it necessary for Judaism to begin in two stages? The answer is S'firat HaOmer (counting of the weeks) - the connection of Pesach to Shavu'ot. The Kabbalists tell us that the 7-week interim period between Pesach and Shavu'ot has a symbolic character of Chol HhaMoed, the interim days between the first and last days of Pesach itself (Ramban to Vayikra 23:36; Rab. Bachya ibid: 16). This means that Pesach and Shavu'ot are not simply two separate holidays, but they are in a deeper sense like the beginning and the end of one and the same holiday. How is this to be understood?

Throughout Tanach and the writings of our Sages, the relationship of Hashem to the Jewish people is compared allegorially to that of husband and wife, as we know from Shir HaShirim which we read on Pesach. The Prophet Yirmiya says (2:2), Thus says HaShem, I remember your love as a bride, when you did go after Me in the wilderness... In the Mishna (Taanit 4:8), the verse Yom chatunato (from Shir HaShirim 3:11), the day of His (G-d's) marriage, is referred to as Yom Matan Torah, the day of Shavuot. So Pesach is the betrothal (eirusin) and Shavuot is the marriage (nesu'in) with the natural period of yearning in between. This idea goes further. Pesach is the time when the Jews separated themselves from the sheep (seh) worshipped by Mitzraim (Ex. 8:22), (as for example, today the cow is considered sacred to the Hindus in India). The Mishna (Shabbat 9:1) says that idols, avoda zara, have the tum'a, defilement of nida, a menstruant woman. A nida must count seven days before immersing in the mikve (ritual bath) for her tahara, purification, to her husband. So, here too, after the Jews rejected idolatry on Pesach, they needed seven weeks (not just days, because this was a whole nation) of counting to become purified to accept the Torah. And then they did the ritual immersion, tevila, to be purified for Matan Torah, as stated in the Gemara, (Yevamot 46b). These then are the two parts of the beginning of Judaism, the final Covenant between G-d and His people, His Nation, allegorially composed of the betrothal and marriage, Pesach and Shavuot, with the interim period connecting the two.

On Pesach, we bring the offering of the Omer, from barley (seorin), basically an animal food. On Shavu'ot, we bring the Sh'tei HaLechem (Two Loaves), from wheat (chitin), the basic food staple of human beings, not animals (Mishna Sota 14a: Menachot 76b). This is to symbolize, that just being freed from slavery, the story of Pesach, makes us free, but only like animals are free in the jungle instead of a cage in the zoo, with no real purpose. But when we used this freedom of choice, Free Will, to accept the Torah, we then became real human beings, with a higher purpose in life, not just to eat and drink like animals, but in order to serve HaShem. As we quoted above from Rav Saadia Gaon, "We are only a Nation by our Torah", the Divine Instructions for life. This fits with the previous idea as well, because when the bride becomes the wife to her husband, she finds real fulfillment and satisfaction, with purpose and meaning in life.

[12] Divrei Menachem

Parshat Emor refers to some of the restrictions pertaining to the service and offerings of the Kohanim and also alludes to several sacrifices brought by the commoner. One is the "Zevach Toda", the Thanksgiving offering to Hashem, which was to be brought "Lirtzonchem" - 'according to your will' (Vayikra 22:29-30).

Surely, one might ask, someone who was spared from a catastrophe and then brings a Thanksgiving offering would do so willingly? The Ktav Sofer explains, however, that a person who experienced a close encounter with injury or death may, on reflection, begrudge having that experience in the first place.

Our rabbis, nevertheless, teach us to accept our afflictions with love for they serve as atonement (cf. Tehilim 94:14). So we are commanded to bring the Thanksgiving offering of our own free will and in a way that G-d also finds acceptable (Rashi).

Atypically for offerings of this kind (Sh'lamim), this sacrifice is to be eaten completely by morning. The grateful individual is thus encouraged to invite a large number of people to join him in the feast. How appropriate! For not only does that person thank Hashem personally, he now also fulfills the Mitzva of publicizing G-d's beneficence in public (and hospitality).

Shabbat Shalom, Menachem Persoff

Towards Better Davening and Torah Reading

A little more on NASOG ACHOR

He will eat = YOCHAL Two syllables, YO and CHAL. Accent (normally) on the last syllable - MILRA. yo-CHAL. Look in Vayikra 22:10, 10, 11, 13. The word shows up four times, followed twice each by KO-desh and BO. Perfect examples for the NASOG ACHOR rule. Before a two- syllable word that is accented MIL'EIL, the accent of the first word slides back to the next-to-the-last syllable. yo-CHAL, but YO-chal KO-desh. And before a one syllable word - same thing. NASOG ACHOR. YO-chal BO. But look in 22:14. yo-CHAL KO-desh. No NASOG ACHOR - an exception to the rule.

Parsha Pix

Kohen Gadol. The whole first section of the sedra deals with the sanctity of the kohanim in general, and the Kohen Gadol in particular. The term HAKOHEIN HAGADOL occurs 21 times in Tanach, with its first use in Parshat Emor and three further times in the book of Bamidbar. The other 17 times are scattered in Tanach.

The broken foot is representative of the invalidating defects of a Kohen (some permanent and some transitory).

Look closely at the lamb the foot is pointing to. It's missing an ear. That's a blemish which invalidates the animal for the Mizbei'ach. Note that blemishes that disqualify an animal for the Mizbei'ach do not necessarily make the animal a TREIFA.

In the lower-left are a mother sheep (ewe) and her newborn, which may not be taken from its mother to be used as a korban until it is at least 8 days old. AND, the sheep and lamb also represent OTO V'ET B'NO, the prohibition of slaughtering an animal and its offspring on the same day. Note that the 8th day rule is specifically for korbanot while the two-generation rule applies to holy animals and to profane animals.

Just for fun we added Marlin and Nemo from Finding Nemo to also represent OTO V'ET B'NO, although this prohibition does not apply to fish.

Upper-left is a negation circle, indicating the prohibitions of building, sewing, writing - representative of all forbidden Melacha for Shabbat, Yom Kippur, and Yom Tov.

The counting of the Omer is a mitzva from Parshat Emor.

So too are the mitzvot of dwelling in a Sukka for the seven days of Sukkot, and the taking of the Four Species on Sukkot.

And there are the Two Loaves of Shavuot. Also Lechem Mishneh for Shabbat, which is also in the sedra.

The matzot can represent Pesach, but also stand for the Lechem HaPanim, dealt with in the sedra. They had to be made according to matza rules.

There is a wine bottle with Y/N on the label. Y is for YES, yes have wine on Shabbat and the holidays for Kiddush and havdala. Not only that, when you say Kiddush on Yom Tov day, recite one or both of two p'sukim that come from Emor. But N is for NO. No, a kohein may not drink wine when he has service to perform in the Beit HaMikdash. No one may enter the Mikdash "under the influence". Nor, may a poseik render a halachic opinion after having drunk wine.

There is a MOOSE with an arrow pointing to his nose, which is AF in Hebrew. So this friend of Bullwinke, Tuke and Rutt represents the MOOSE-AF, MUSAF of each holiday, as commanded by the Torah, partly from Parshat Emor and partly from Parshat Pinchas.

There is a needle and an eye right under the eye of the needle, representing AYIN TACHAT AYIN.

Right after Parshat HaMoadim (Vayikra 23), we have the command to light the Menora in the Mikdash with pure olive oil. This is seen as a REMEZ, hint to Chanuka from the Torah. (One of several REMAZIM.) Hence the dreidel in the PP.

The numeral 1 was intended to refer to the haftara, where reference is made to Bikurim, T'ruma, Challa, and other gifts of the FIRSTs to the kohanim.

That leaves one unexplained which is automatically a visual TTriddle.

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 (K'DOSHIM) TTriddles:

[1] campo, tete, skagg

The TTriddle could have said "field, head, beard", but that wouldn't have been much fun. So we went with campo, which is Portugu's (which is Portuguese for Portuguese) and Italiano (which is Italian for Italian) for field, t'te, which is French for head, and sk'gg, which is Svenska (which is Swedish for Swedish) for beard. That was the fun part. The rest is straightforward. PEI'A (corner) is mentioned in K'DOSHIM in the context of the corner of one's field, which is not to be cut and is to be left uncut so that poor people can come and harvest ome grain), and in context of the prohibition of using a razor to round the corner of one's head and shave one's beard.

[2] People without and things with a hook

In the Aseret HaDidbrot (as in Who knows 10, I know 10), commandment number 8 is LO NIGNOV. We are taught that the specific prohibition intended is kidnapping - i.e. the stealing of people. In Parshat K'doshim we find LO TIGNOVU, another you shalt not steal, this time referring to things that belong to others. LO TIGNOV without a VAV (hook) at the end of the word applies to stealing people, and with a hook (VAV), to stealing things.

[3] 130.81 Hz - 12 times in K'doshim

Hz is the abbreviation for hertz, the unit of frequency, equal to one cycle per second. The range of audible frequencies for the human ear is approx. 20-20,000 Hz. 130.81 Hz is the frequency of the musical note, low C (which is the lowest note of a viola). This TTriddle requires the Ashkenazic pronunciation to work (many TTreaders can think of it as nostalgic). Take for example the prohibition of putting a stumbling block before the blind. V'LIFNEI IVEIR LO SITEIN MICHSHOL. There's one low C. LO C-kom v'LO C-tor are two more. There are 12 in K'doshim. Technically, we could have used 246.94 Hz, which is the B note right below middle C. B is ti, so that note could be called low ti (which doesn't seem to be in use), which would give us LO TIKOM and LO TITOR and a whole bunch more. And we'd have to make it 13 occurrences in K'doshim because of LO TIGNOVU, which has a DAGESH in the TAV making it the same pronunciation for Ashkenazit and S'fardit.

[4] Usually zero (63.2%), sometimes 6 (26.3%), and sometimes 13 (10.5%)

How many days are there between the reading of Acharei and the reading of K'doshim? In 12-month years, these two sedras are always combined, so 63.2% of the time, the answer is zero days. In 13-month years, they are read separately - mostly (26.3%) on consecutive Shabbatot, so there are 6 days between their readings. 10.5% of the time, Acharei is Shabbat HaGadaol and K'doshim is the weekly sedra after Pesach, which puts 13 days between their readings.

[5] APC, GRAVE, FIRKIN

This one also could have been presented much more simply - but not as much fun. Vayikra 19:35 states: You shall do no unrighteousness in judgment, in measures of length, of weight, or quantity (liquid or dry volume - Rashi). To lead to this pasuk, the TTriddle could have been: acre, ton, gallon. Or any other normal units of measurement that would match the words in the pasuk. But checking the web for unusual units of measurement, turned up our three units. An apc is an attoparsec. This is a fairly whimsical unit, because it starts with a parsec which is a very large unit of distance and reduces it tremendously by prefixing it with atto. A parsec is a unit used in astronomy for expressing the distances from Earth to different stars. It is equal to about 3.26 light years or a bit over 30,000,000,000,000 km or almost 20,000,000,000,000 miles (that's 30 or 20 trillion kilometers or miles). A centimeter is 1/100 of a meter; millimeter is 1/1000 of a meter. Micro- is a millionth, (we'll skip a bunch); atto- is a quintillionth, 1/1,000,000,000,000,000,000. Combining the atto and the parsec, we find that an apc is a bit over 3 cm. A useless, but fun unit of length.

Grave was an original suggestion for the main unit of mass in the metric system. It comes from the word gravity and was rejected, and the term kilogram was adopted insted. (Pity.)

A firkin is a small wooden barrel or covered vessel and became a unit of capacity (volume) equal to approx. 9 gallons (34 liters).

[6] When did Shishak eat the fruit?

Shishak was the king of Egypt in the time of Shlomo HaMelech. Yerav'am escapes Shlomo and flees to Shishak's kingdom. Shishak later invades Jerusalem under the rule of Rechav'am and robs the Beit HaMikdash and the king's palace. (courtesy of www.tanakhprofiles.org - check it out - useful site. It was BASHANA HACHAMISHIT, in the fifth year of Rechav'am's reign that Shishak came to Jerusalem.

And in Parshat K'doshim, it is in the fifth year of the growth of a tree that we may eat its fuits (not counting the Kedusha situation of the fourth year, which follows the three years of prohibited ORLA). So when did Shishak eat the fruit? In the 5th year!

[7] one element from the ParshaPix

The one unexplained element of the PasrshaPix (from page 2) is a T made of a horizontal comb and a vertical golf tee, producing a LO TIKOM, as in "don't take revenge".

[8] The Mazal-pic

The graphic for the month of Iyar (we switch Mazal-pics for Shabbat M'vorchim) is a beach scene, a.k.a. shore - English-Hebrew play on the word SHOR, which is the Hebrew term for the Mazal of Iyar, Taurus, the Bull.

AW/Cranford emailed us his wife Patty's correct sol'n for LO tee-comb. Welcome to the club Patty.

MM/Bklyn submitted another excellent sol'n set for the TTriddles of 810.

H(S)M seems to enjoy solving the visual TTriddles, especially - but not exclusively, the MazalPic. He even comes up with his own suggestions for some months.

YYW has done it again. This time, a perfect sol'n set. He would have gotten the elusive score of 10, but he forgot the Mazal Pic and so finishes the competition in first place with an impressive 9.95. After submitting his sol'n set by phone he was told: "You have a warped mind!" He replied, "Thank you!" Right answer!

This week's TTriddles:

[1] 1,18,20,21,23,25,28,30,32,34,35,(198)

[2] When you list Trei Asar in order, something from the sedra will happen

[3] Spartacus & Fatal Attraction's Dan G.

[4] Was Titus's nephew exempt from eating matza?

[5] This Shabbat, calcium counts

[6] If Kali were a jug of wine, who would you be?

[7] Embedded 3 times in opening pasuk - once 25 other times

[8] Cooking isn't this 7-repeated term

[9] one element from the ParshaPix

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 - Purim & Pesach are associated with special tzedaka ìprojectsî. They are both behind us for now, but Tzedaka and chessed are needed throughout the year. 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

Camp Dror - OU Israel runs four summer camps; 2 for boys; 2 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.

LUNCH? When a tiyul says ìbring your own lunchî - you can order one instead from the Israel Center Cafe. After you make your reservation for the tiyul, call the cafe (ext. 106) to request a box lunch (anytime up to the day before the TIYUL). 18? will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus.

BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul.

CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.

STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (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

First will be the Dinner Then Shavuot and then IY"H our next Shabbaton - Friday-Shabbat 18 Sivan - June 21-22, Shabbat Parshat SH'LACH (16th anniversary of TT) Special guest: Rabbi Aharon Adler - Watch for details - Call Ita Rochel to reserve 5609125

WHEELCHAIR USERS - Tiyul with outstanding volunteer Tour Guide, Wednesday, May 14th - 3:30-5:00pm in the Old City's Jewish Quarter - An interesting and inspiring stroll through important sites which are wheelchair accessible, 25NIS per person (includes care giver!) - Call SHULAMIT at 58-220-58 for reservations for this tour as well as information of future wheelchair and walking device user tiyulim

Mail from the Diaspora - We will visit... The Diaspora Museum

Guided Tour of the world famous museum - see the Chronosphere & the special exhibit all about Russian Jewry and we will also see a Gigantic Philatelic Display at the Exhibition Grounds of Tel Aviv Stamps from all over the world - a most amazing collection - Tuesday, May 20th, 9:30am-6:30pm, 85NIS members 100NISnon-members, Advance Registration - Call Travel Desk 02 560 9110 Naomi (or 050-725-8392) - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!

Monday, May 19 - 14 Iyar 12:30pm (in place of the lunchtime video) Film & lecture about the Beit HaMikdash

Speaker from the Old City's MACHON HAMIKDASH, Luncheon will include matza, wine and more (no lamb yet) 25NIS

IN HONOR OF LAG BA'OMER - we will visit Jerusalem's Main Fire Station; Grand tour of the premises and see the beautiful new SHUL with its magnificent lights, the one & only shul in any of Israel's fire stations - Sunday, May 25th at 9:00am, 25NIS - Call Travel Desk 02 5609110 Naomi (or 050-725-8392) - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!

Wednesday, May 28th - Begins 3:30pm, 36nis p.p. - Special Tour of the Old City with outstanding licensed tour guide - Rebbitzen Feiga Kahana

Mini Health Luncheon featuring DR. TZVI DWOLATZKY, Director, Department of Geriatrics & Memory Clinic of Be'er Sheva; Lecturer at Ben Gurion University, Chairman of the Psychogeriatric Group of the Israel Geriatric Society - Topic: "The Struggle Against Age Associated Memory Loss" - Tuesday, May 27th at 12:30pm, 25NIS per person - Call Travel Desk 02 5609110 Naomi (or 050-725-8392) - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!

Leil Shavuot at the Israel Center - Yom Tov Davening, Festive Meal, Divrei Torah, Shiurim all night long - Rabbi Eddie Abramson, Rabbi David Epstein, Rabbi Ephraim Sprecher, Rabbi Chanoch Yeres, Rabbi Binyamin Wolff, Mini-shiurim by Phil; Vatikin davening, Kiddush, Sunday evening, June 8 to Monday morning, June 9 - Reservations required for the meal, (120NIS); the rest is free - Call Ita Rochel (02) 560-9125, Schedule subject to change - Watch for further details

Shavuot SPECTACULAR - 5 days, 4 nights FRI-TUE, June 6-10 at the Lavi Hotel, Scholar-in-Residence: Rabbi Nachman Kahana - Lectures & Shiurim, Tiyulim, Kinneret Boatride, Agamon Hula Nature Reserve, Atlit, Rich and varied Shabbat & Yom Tov menu, Separate swimming, health club, Entertainment

2475NIS p.p. dbl occ - Lev wing

2800NIS p.p. dbl occ - Hod wing

All tips included, Single supplement available, Round trip transportation included in price

For further details, call Naomi at the Israel Center Travel Desk (02) 560-9110 or 050-725-8392 Reservations confirmed only upon payment

Travel Deal Israel - to book a hotel or rent a car in Israel:

TravelDeal Israel - 052-312 6006 or 02 659 8916 - Toll free in the US 1-866-376-6716

www.traveldealisrael.com, res@traveldealisrael.com

Call now for our lowest rates on hotels throughout the country

The Back Page of TT811

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 2 Iyar (May 7) to Erev Shabbat, 11 Iyar (May 16)

Wednesday, May 7th 2 Iyar - Yom Hazikaron (preponed)

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: ìYom hazikaron - Rabbi Aharon Adlerî

12:30pm Ongoing CHI-KONG class (call Avi Hirsch 050-767-1722)

2:30pm Women's Beit Midrash - Pearl Borow

Thursday, May 8th 3 Iyar

Yom HaAtzma'ut Davening & Brunch - Festive davening at 8:20am including Carlebach-style Hallel with Itzhak Miller; Inspiring words of CHIZUK by Rabbi Sholom Gold and Rabbi Aharon Adler

The Center will close after brunch for the rest of Thursday

Friday May 9th 4 Iyar

9:00am Pirkei Avot - chapter 2

11:00am RCA Daf Yomi

5:45pm MINCHA (before PLAG Mincha - 6:00pm) Kabbalat Shabbat & Maariv (after PLAG)

REMINDERS:

REMINDERS:

Husbands who come to early Shabbat minyan should remind their wives not to light candles before PLAG

See the Guide to Early Shabbat (from TT 810) concerning different opinions as to when wives should light Shabbat candles

Remember to recite the Sh'ma at the proper time.

Remember to count the Omer at the proper time.

Shabbat day May 10 5 Iyar

5:00pm Parsha & Perek a look at common points between Parshat HaShavua and this week's Perek of Avot - Rabbi Binyamin Wolff

6:00pm MINCHA

Note: These times are fixed until Rosh HaShana

Motza"Sh May 10, 9:15pm

S'firat HaOmer: Making Every day count! by Rabbi Ephraim Sprecher

Sun-Thu in the Ganchrow Beis Medrash (first floor)

10:00am 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 May 11 6 Iyar

9:30am Let's Learn Chumash Tonia Frohwein (for women)

10:30am Mystical Insights into the Months of the Year Golda Warhaftig (women)

[on hold Parshat HaShavua Shprintzee Rappaport]

on hold "Lift me up so I can touch the sky" Aharon Romm

7:30pm Chaim Eisen will resume his shiur IYîh June 15th

Simcha Publ. Book Fair at the Israel Center - Sunday, Monday, Tuesday, Thursday, May 11, 12, 13, 15

Sunday's hours: 10:00am to 8:00pm

8:00 & 9:00pm Torah Conferencing Network Double-Header: Video shiurim: Rabbi Yissachar Frand and Rabbi Yisrael Reisman

Monday May 12 7 Iyar

N'SHEI LIBRARY 10:00am to 12:30pm (Mondays & Tuesdays)

9:15am Excursions into the Book of Melachim Pearl Borow

10:30am Rambam's 13 Principles Rabbi Zev Leff

11:35am Jewish History Series by Dr. Henry Goldblum - Jewry and the rise to power of Christianity

11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524

Simcha Book Fair hours (Monday) 1:00-9:00pm

12:30pm VIDEO SCREENING in the LIBRARY - Rabbi Sholom Gold - Ruth and Revelation (part 1)

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, Motivation, Decision-Making, Planning and Achieving your Goals given by Shlomo Kory Certified NLP Master-Practitioner - For information: 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 050 7542717 - NEXT MEETING: Monday, May 12th, 7:30-9:30pm with Dr. Judy Belsky

Tuesday May 13 8 Iyar

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

N'SHEI LIBRARY 10:00am to 12:00pm

9:00am Shmita & Har Sinai??? - Phil Chernofsky - Rabbi Aharon Adler will be back IY"H next week

10:15am Parshat HaShavua - Rabbi Sholom Gold

11:20am Opening our hearts a workshop class on Emunah and T'fila: Deepening our belief and our davening with Esther Sutton (1 hour plus - women)

"Appreciation & Creation" A Creative Writing Workshop for women - poetry, short stories 6 week series TUE, 1:00-2:30pm For further details, call Esther Sutton 534-1922

Simcha Book Fair hours (TUE) 10:00am - 8:00pm

12:30pm VIDEO SCREENING in the LIBRARY - Rabbi Ephraim Sprecher - ìHow and Why Did Rabbi Akiva's students Die?î

8:00pm How Rambam would view a classic Chassidic Tale by Rabbi Yaakov Moshe Poupko

Rabbi Yonatan Kolatch - Resume IY"H June 10th

Wednesday May 14 9 Iyar

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 - Rabbi Sholom Gold - Ruth and Revelation (part 2)

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

8:00pm The Bush-Rice Visit... and the Nakba Presented by David Bedein Investigative Journalist

Thursday May 15 10 Iyar

Simcha Book Fair hours (THU) 10:00am - 7:00pm

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

7:30 & 8:30pm Torah Conferencing Network Double-Header: Video shiurim: Rabbi Yissachar Frand and Rabbi Yisrael Reisman

Friday May 16 11 Iyar

9:00am Pirkei Avot - Chapter 3

11:00am RCA Daf Yomi

5:49pm MINCHA (before PLAG Mincha - 6:04pm), Kabbalat Shabbat & Maariv (after PLAG)

Upcoming at the Center

Chatan and Kallah classes beginning this May at the Israel Center! Wednesday nights, 7:30pm (6 sessions)

Given by Rabbi Eli & Zemira Ozarowski experienced and trained teachers - The course will cover practical halacha with sources, hashkafa, and relevant biological/medical background. It is good for all levels and will give a range of halachic opinions. Perfect for those getting married bet. June and August. If interested, please email ozarowski@hotmail.com

Unlock the Potential - Katamon Konnections in conjunction with the OU Israel Center presents...

Dale Carnegie Course specifically for singles (in English) 6-part series - 3 hr sessions - Wednesdays - starting 21st May, 1500NIS all-inclusive (for members) Katamon Konnections / Israel Center - For further details and registration please contact Ron Bowman, tel: (09) 745-4025 fax (09) 745-4026 ron_bowman@dale-carnegie.com or email Katamon Konnections at Katamonkonnections@gmail.com

Interpersonal Design: Remodel Your Family World - An introductory talk by Dr. Rafael Richman - Tuesday, May 20th 8:00pm - Do you want to improve relationships with your parents, siblings, spouse, grandchildren? As a parent, do you feel exasperated and overwhelmed, longing to regain control? Do you want to control anger? Do you feel stuck in patterns that repeat themselves over and over? Do you feel unheard, misunderstood and unappreciated? If you answered ìyesî to some or all of these questions, then this talk is for you! Dr. Richman conducts lectures and workshops in a wide number of areas in psychology and psychotherapy. He currently works as a psychologist in the Etgar ADHD Clinic, at the Listening Hands Healing Institute and in private practice.

OU Israel 5th Annual Leil Yerushalayim Dinner - Sunday June 1st, honoring Rabbi Nachman Kahane, Yehezkel Mink, Guy and Naama Nagar

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

Advertising: Ita Rochel ï ttads@ouisrael.org ï (02) 560-9100 ext. 125

Torah Tidbits is produced, printed*, collated, and folded in-house at the Israel Center

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