Shabbat Parshat Pi-N'CHAS
July 18-19 ë08, 16 Tamuz 5768
Why have we been writing the name of the sedra as Pi-N'CHAS, rather than Pinchas? To point out that the SH'VA under the NUN is NA, not NACH - not PIN-CHAS, but Pi (like pea) and then N'CHAS. Why the lowercase i? For the small YUD
OU Israel welcomes Orthodox Union President, Mr. & Mrs. Stephen Savitsky; Incoming Executive Vice President, Rabbi Steven Weil and other officers and senior staff of the Orthodox Union
This Shabbat is the 311th day (of 383), the 45th (of 55) of 5768
6th perek of Pirkei Avot
OLAT TAMID HA'ASUYA B'HAR SINAI L'REIACH NICHO'ACH L'HASHEM: (Bamidbar 28:6)
Halachic Times
Ranges are 10 days, WED-FRI 13-22 Tamuz - July 16-25
Earliest Talit & T'filin 4:47-4:54am
Sunrise 5:46-5:51am
Sof Z'man K' Sh'ma 9:15-9:18am
(Magen Avraham: 8:21-8:25am)
Sof Z'man T'fila 10:25-10:27am
(Magen Avraham: 9:45-9:52am)
Chatzot 12:45-12:45Ωpm
(halachic noon)
Mincha Gedola 1:21-1:21pm
(earliest Mincha)
Plag Mincha 6:17Ω-6:14pm
Sunset 7:50-7:45pm
(based on sea level: 7:44-7:40pm)
Correct for TT 820 - Rabbeinu Tam (J'm) - 9:08pm
7:09 (6:17) Yerushalayim 8:25pm
7:25 (6:19) S'derot 8:27pm
7:24 (6:17) Gush Etzion 8:25pm
7:26 (6:19) Raanana 8:28pm
7:25 (6:18) Beit Shemesh 8:26pm
7:26 (6:19) Rehovot 8:27pm
7:26 (6:20) Netanya 8:28pm
7:22 (6:18) Be'er Sheva 8:25pm
7:25 (6:18) Modi'in 8:26pm
7:09 (6:19) Petach Tikva 8:27pm
7:09 (6:17) Maale Adumim 8:25pm
7:25 (6:18) Ginot Shomron 8:27pm
7:24 (6:17) K4 & Hevron 8:25pm
7:24 (6:18) Giv'at Ze'ev 8:26pm
7:25 (6:19) Yad Binyamin 8:27pm
7:26 (6:20) Ashkelon 8:28pm
7:15 (6:18) Tzfat 8:28pm
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...
Last opportunity for Kiddush L'vana this month is Thursday night, eve of the 15th of Tamuz, July 17th, all night.
All night Thursday, applies in Israel. Since the deadline for KL needs to be adjusted for local time, the last op will vary from place to place. Specifically, for Tamuz 5768, the deadline Israel time is Friday, 6:48am Israel Summer Time - which means, in practical terms, Thursday night, all night.
But in Teaneck, NJ last op for KL is 11:48pm on Thursday night. And in the place where Tony Bennett left his heart, last op is 8:48pm. With sunset in SF at 8:30pm, by the time it gets dark, the Moon will have set. So their last op for KL is Wednesday night, all night. And so it goes, differently, from month to month and from place to place.
At the Crossroads... Again
Seems we've used this "headline" for the Lead Tidbit before - or something like it. But we come across these kinds of crossroads every so often, and this particular one is a challenge.
This Shabbat, we read Parshat Pinchas. It's a long sedra and has several topics that capture our interest. To choose two of the topics - not randomly, of course, but quite purposefully, let us look at the episode of the daughters of Tz'lofchad and at the Korbanot - the daily sacrifices and the Musafim of Shabbat, Rosh Chodesh, and Holydays.
The episode of the five sisters who dearly wanted a share in the Land of Israel and, not having yet been taught the Torah's laws of inheritance, thought that they would lose out on their father's share because they had no brothers. That these women were honored for their love of the Land by having G-d command the Laws of Inheritance in response to their passionate request.
And now let's look just one day beyond Shabbat Parshat Pinchas. Sunday is the fast of the 17th of Tamuz. It marks the date of the Golden Calf incident and the day that the Korban Tamid, the daily sacrifice, ceased. This, during the siege of Yerushalayim just prior to the destruction of the Beit HaMikdash., to mention just two of the five calamities that the mishna in Taanit assigns to the 17th of Tamuz.
The sinning with the Golden Calf was a major contributing factor to G-d's decree against the generation of the Midbar to wander for 40 years until the adult male population died out.
(The sin of the spies is marked on Tish'a b'Av, as the date of the actual decree, but our sources indicate that from Cheit Ha'Eigel, the eventual decree was set in motion.
So here are the crossroads we face this Shabbat:
In one direction, the path to Eretz Yisrael and love of Eretz Yisrael, and our meriting our hold and tenure of Eretz Yisrael - as symbolized by B'not Tz'lofchad. In the other direction, the continued commemoration of events and causes of destruction and Exile. The fact that we still have the four fast days means that we have not yet chosen the correct path.
In one direction is the command to bring the daily T'midim in the Beit HaMikdash. In the other direction is the reminder of the cessation of that daily commitment, which symbolizes our total commitment to G-d, His Torah, and the way of life.
(The pasuk defining the T'midim is a suggestion for the K'LAL GADOL BATORA - the great principle of the Torah, even superseding "Love thy neighbor" and "This is the Book of the History of Mankind", according to one of the Tana'im.)
This crossroads (crossroads can be used with a singular modifier - and since the two descriptions are of the same crossroads, then this is better than these) is different from the usual kind. On of the possible roads to take, has been taken repeatedly throughout Jewish History. It is hard to understand why we keep taking the wrong path, but we do. The other path - we haven't really taken it yet, but we know it just the same. We know it from prophecies and promises. We know it to be the right choice to make. we just have to do it. We as individuals and we as Klal Yisrael.
(Seems that this last idea keeps popping up, and rightly so - because each Jew is an individual and every Jew is part of the Klal, part of the whole.)
Let us look at Shiv'a Asar b'Tamuz and all it represents and say that we've had enough Exile, enough suffering, enough mourning and regret. Let's look at Parshat Pinchas and say, YES! This is the path we want to take from now on.
Pi-N'CHAS STATS
41st of the 54 sedras; 8th of 10 in Bamidbar
Written on 280 lines in a Sefer Torah (rank: 2nd)
35 Parshiyot; 10 open, 25 closed (2nd most)
168 psukim - ranks 2nd (2nd in B'midbar)
1887 words - ranks 9th (2nd in B'midbar)
7853 letters - ranks 4th (2nd in B'midbar)
Second shortest psukim in the Torah, wordwise.
Longest words in the Torah (on average).
49th of 54 in length of psukim, letterwise.
Second longest sedra, pasukwise.
These factors combine to explain the unusual fluctuation in rankings.
Pinchas is the most often-read from sedra in the whole Torah (Rosh Chodesh & Chagim in addition to Parshat HaShavua)
MITZVOT
Contains 6 of the 613 mitzvot, all positive.
1 of only 6 sedras that have only positive mitzvot
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha
Kohen - First Aliya - 13 p'sukim - 25:10-26:4
[P> 25:10 (6)] When Pinchas killed Zimri and Kosbi, a tremendous controversy erupted among the people as to whether his actions were correct or criminal. This week's sedra begins with G-d "testifying" to the correctness of what Pinchas did. First, because of what Pinchas did, the plague that had broken out, stopped. Second, the Torah repeatedly identifies Pinchas as the grandson of Aharon HaKohen. Third, G-d places His stamp of approval upon Pinchas by giving him "the covenant of the eternal kehuna" and the "covenant of peace". Perhaps, without G-d's seal of approval, the controversy would have continued.
SDT: Most scribes write the VAV in the word SHALOM with a break. Peace that results from violence, even required violence, is defective.
Other commentaries look at the unusual VAV as allowing the word SHALOM to be read also as SHALEIM, complete. This relates to the Kohein, who must be without blemish in order to serve in the Mikdash.
Clarification: Aharon and his four sons were anointed as kohanim. They were not born kohanim, nor were they kohanim until being anointed. From that point, all (well, almost all, but that's another issue - see further) their descendants are kohanim from birth. Pinchas was not born to a kohen, since he was born before Elazar was anointed. He was not originally included in the Kehuna of his grandfather, father, and uncles. Pinchas became a kohen in the unique way - by G-d's decree. In other words, there are three ways to be a kohen. Five people were anointed as kohanim by G-d's command. One was given the kehuna by G-d. All other kohanim that ever existed or ever will exist are kohanim because they were born to a kohen. [Added points: Some people born to a kohen are NOT kohanim. The son of a kohein and a woman that a kohein is not allowed to marry because of his kehuna, is not a kohen. If the father is a kohen, the son might or might not be a kohen. But the father of a kohen is always a kohen - except for Aharon, whose father Amram was not a kohen.]
[P> 25:16 (3.23)] Next, G-d tells Moshe to go to war against Midyan in revenge for their seduction of Israel to the worship of Baal Peor. (The battle does not take place until next sedra, the rest of Pinchas is a digression of sorts.) It is after the plague...
[P> 26:1* (10.77)] (this parsha break comes in the middle of a pasuk - unusual, but not unique) G-d commands Moshe and Elazar that a new census be taken of the people.
The counting of the people at this point has several functions. Rashi says that after the plague(s) that devastated the people, G-d wants to count them as a shepherd would count his sheep after wolves attacked the flock. Having just been commanded to prepare to fight against Midyan, a census of men of military age is necessary. Most significantly, it is these people who will fight for Eretz Yisrael, and it is to these people that the Land will be apportioned (but based on the original post-Exodus census).
SDT: Moav was the partner of Midyan and should have been included in this avenging war. Some explain that Moav was spared this battle in the merit of Ruth. Some commentaries explain that there was a significant difference between Moav and Midyan. Moav was afraid of Israel. They feared that their land would be conquered by them. That is why they wanted to fight against us. Midyan agreed to help Moav because of their desire to destroy the Jewish People. They went as far as using their women to seduce the Israelites to immoral and idolatrous behavior. G-d's command of revenge is directed at the latter type of enemy.
Levi - Second Aliya - 47 p'sukim - 26:5-51
This is the longest 2nd-Aliya in the Torah, tied with Ki Tisa's. Both of which are tied for 3rd place for all Aliyot in the Torah. There are three different whole sedras with fewer p'sukim than this aliya.
In preparation for conscripting an army to fight Midyan, a new census is taken. The Torah lists each of the tribes, their family sub-units, and the number of males of military age.
In addition to this information, it is interesting to note the "extra" material mentioned in this portion - such as...
Under Reuven, the Torah tells us about Datan and Aviram who, with Korach, were swallowed up by the ground. The Torah then makes a point of telling us that Korach's sons did not die. Korach was from Levi. The inclusion of the sons of Korach at this point is not of census value, but does teach us the power of T'shuva. Korach's sons did not follow in their father's ways. They were righteous.
Generally, the family units of a tribe are based on the sons of the sons of Yaakov. In Reuven's case, we have Chanoch, Palu, Chetzron, and Karmi, giving Reuven a total of 43,730. Palu's son, Eliav, is mentioned because his sons were N'mu'el, Datan and Aviram.
One more observation: Reuven is often called B'CHOR YISRAEL. This is noteworthy in light of the fact that Reuven "lost" the status of firstborn to three younger brothers. The Kehuna went to Levi, the kingship was destined to go the Yehuda, and the double portion of the B'chor went to Yosef. Yet the Torah repeatedly calls Reuven the B'chor of Yisrael.
Reuven's count dropped 2770 since the first counting in the Midbar. (Expected because of their involvement in the Korach rebellion.)
[S> 26:12 (3)] Shimon: note the relatively small number. Members of the tribe of Shimon were the main victims of the plague that followed the Zimri (one of the leaders of Shimon) affair. Shimon: 22,200. Down 37,100!
Shimon's family units are from N'mu'el (a different one), Yamin, Yachin, Zerach, and Sha'ul.
[S> 26:15 (4)] Gad: 40,500. Down 5150. The families are from Gad's sons Tz'fon, Chagi, Shuni, Ozni, Eiri, Arod, Ar'eili.
[S> 26:19 (4)] Yehuda: 76,500. Up 1900. Yehuda's families are from sons Sheila, Peretz, Zerach. From Peretz come the families of Chetzron and Chamul. Yehuda's first two sons Er and Onan, who died childless, are mentioned at this point in the Torah.
[S> 26:23 (3)] Yissachar: One of his sons is identified as Yashuv. Commentaries say that he is Yov, as recorded in Vayigash. Yov was an inappropriate name (of pagan origin). The extra SHIN that was added to his name is symbolically taken from his father's name - spelled with two S(H)INs but pronounced as if there is only one. The families of Yissachar are Tola, Puva (family name is Puni), Yashuv, and Shimron. Yissachar: 64,300. Up 9900.
[S> 26:26 (2)] Zevulun: 60,500. Up 3100. Families are from sons Sered, Eilon, and Yachl'eil.
[S> 26:28 (7)] Notice that the sons of Yosef are listed as Menashe and Efrayim - in that order. Although this is birth order, it is unusual to find Menashe mentioned first.
Also note the great increase in the population of Menashe, and the decrease in the population of Efrayim. The increase in Menashe is considered to be related to the fact that their tribe was given land on both sides of the Jordan. They were not the ones who asked to settle on the east side of the Jordan - that was Reuven and Gad. Menashe was sent along, so to speak, to keep an eye on the other two tribes. It would therefore be unfair to give them a smaller portion of Eretz Yisrael (west side of the Jordan). Their increase in population got them a "regular" share on the west side in addition to their territory on the east side of the river.
Menashe: here we are introduced to the five daughters of Tz'lofchad. We will hear more from them shortly. Menashe: 52,700. Increase of 20,500. By the way, Efrayim was mentioned before Menashe in that earlier census. Menashe's sons (family units) are Machir, Machir's son Gil'ad, Gil'ad's sons I'ezer, Cheilek, Asri'el, Shechem, Sh'mida, Cheifer, Cheifer's son Tzelofchad.
[S> 26:35 (3)] Efrayim: 32,500. Down 8000. Efrayim's families are from Shutelach, Becher, Tachan. And Shutelach's son Eiran. The Torah then says again that these two (Menashe and Efrayim) are the children of Yosef.
[S> 26:38 (4)] Binyamin: Families from sons Bela, Ashbel, Achiram, Sh'fufam, Chupam. Bela's sons Ard and Naaman. Binyamin: 45,600. Up 10,200. Note: Back in Vayi- gash, Binyamin is recorded as having 10 sons: Bela, Becher, Ashbel, Geira, Naaman, Eichi, Rosh, Mupim, Chupim, and Ard.
[S> 26:42 (2)] Dan: One son, Shucham, family name Shuchami. Previously, Dan's son is called Chushim. Dan's total: 64,400. Up 1700.
Note that Binyamin's ten sons produced a smaller tribe than the one son of Dan. This is considered as a(nother) lesson that we cannot second-guess G-d. He has an agenda, we do what we have to do, but He "calls the shots".
[S> 26:44 (4)] Asher: Note the rare inclusion of a daughter - Serach bat Asher. Great longevity is attributed to her, and she is considered the bridge between Yaakov and his sons on the one hand, and the new nation of Israel which emerged from Egyptian slavery. Serach was alive throughout the entire Egyptian experience, and then some. Asher's total: 53,400. Up 11,900, comes from sons Yimna, Yishvi, B'ri'a. Bri'a's sons Chever and Malki'el.
[S> 26:48 (4)] Naftali: Yachtz'eil, Guni, Yeitzer, Shileim. 45,400. Down 8000.
And, within this Naftali parsha we are presented with the total for Bnei Yisrael: 601,730. Down 1820 from the 603,550 following the Exodus.
Shlishi - Third Aliya - 19 p'sukim - 26:52-27:5
[P> 26:52 (5)] It is to these people that the Land will be apportioned. The actual distribution of land will be done by (Divine) lottery and will involve this census and the earlier one.
[S> 26:57 (9)] The Torah next details the family tree of Levi (whose Tribe does not receive land). Specific attention is paid to Amram's family - namely, his wife Yocheved (daughter of Levi), Moshe, Aharon and his sons, and daughter Miriam.
The Torah next states that no one in this national census was in the previous census except for Kalev and Yehoshua.
[S> 27:1 (5)] The daughters of Tzelofchad (identified here as 6th generation from Yosef, an unusually long ancestry to record) approach Moshe, Elazar HaKohen, the leaders of the Tribes, and the People, and petition for property in the Land of Israel for themselves because their father had no sons. They emphasize that their father was not part of Korach's rebellion but died for his own sins
Tradition tells us that Tz'lofchad was the "wood-gatherer" who was executed for desecrating the Shabbat. Had he been part of Korach's rebellion, he would have been considered a MOREID B'MALCHUT, one who rebels against the king, and would have forfeited any claim to land. But in his situation, even though his life was taken, his property would still go to his heirs.
Moshe appeals to G-d for a decision in their case. (Commentaries say that the details of the laws of inheritance momentarily escapes Moshe's memory, either as punishment for an inappropriate comment he had made, or to give honor to these "lovers of the Land" - Tzelofchad's daughters - by having the laws of inheritance presented "to them"... or both.)
Clarification... Do not think that before Tz'lofchad's daughters complained to Moshe, that only males were to inherit. And that when they made their claim, G-d changed or adjusted the rules to accommodate them. Not so. The Laws of Inheritance are part of Torah from Sinai, as are all mitzvot. The presentation of these laws to the people was held in abeyance, so to speak, until this moment, so they would be in response to the plea of the daughters. Moshe honored the occasion (and the people who came before him with the ìrequestsî) by asking G-d, so to speak, to clarify the issues. This is not the only way to see matters, but it works. (Similarly, for Pesach Sheini.)
R'vi'i - Fourth Aliya - 18 p'sukim - 27:6-23
[P> 27:6 (6)] G-d's answer to the daughters of Tz'lofchad is in the affirmative - they will acquire both their father's share and part of their grandfather's share (specifically a double portion of Chefer's allotment, since Tz'lofchad was Chefer's firstborn. Note that both Chefer and Tz'lofchad were among those who left Egypt - males 20 and up, and therefore their heirs are to receive their allotments).
Furthermore, the laws of inheritance [400,A248 27:8] are hereby set down as follows:
A man's son(s) inherit from him. If there are no sons, his daughters inherit. (When a man has both sons and daughters, his sons inherit and are responsible to support the daughters, even if it means begging door-to-door.) A man without children is inherited by his father, then his brothers, and if there are no brothers, then his paternal uncles, and then by the closest relatives along paternal lines of the family tree.
[P> 27:12 (3)] G-d next tells Moshe to ascend Har HaAvarim and view the Land into which he (Moshe) will not go. Moshe is then to prepare for his death.
Having just been commanded to divide the Land according to the census and lottery (and being physically in the territory of the 2 tribes), Moshe might have thought that the decree against his entry to the Land was being rescinded. His being told to view the Land and prepare to die comes as a poignant reminder that the decree stands.
[S> 27:15 (9)] "And Moshe spoke to G-d saying."
This unique variation of the most common pasuk in the Torah (ìAnd G-d spoke to Moshe sayingî which occurs 70 times in the Torah - specifically in Sh'mot, Vayikra, and Bamidbar - not counting the many variations on that pasuk), creates a dramatic mood as we wait to see what he is about to ask of G-d. Will he ask for his life? Will he ask to be permitted even a brief excursion into the beloved Land of Israel?
Moshe Rabeinu asks that a suitable leader be appointed to take his place.
A true leader is concerned first and foremost with his charges. This is part of the great legacy of Moshe Rabeinu.
G-d's response to Moshe's request is immediate. Yehoshua is to be presented to the People as Moshe's successor and Moshe is to transfer to him some of his "majesty". Elazar has already taken over from Aharon, and it will be Yehoshua and Elazar who will lead the People into the Land.
Chamishi - Fifth Aliya - 15 p'sukim - 28:1-15
[P> 28:1 (8)] This entire Aliya is the Torah reading of Rosh Chodesh when it falls on a weekday. The first part contains the mitzva of the Daily Sacrifices [401,A39 28:2], one in the morning and one before evening. Shacharit and Mincha correspond to these T'midim respectively.
[P> 28:9 (2)] Next the Torah speaks of Korban Musaf for Shabbat - two lambs [402,A41 28:9]. Correspondingly, we daven Musaf on Shabbat.
[P> 28:11 (5)] The Musaf of Rosh Chodesh [403,A42 28:9] consists of two bulls, one ram, and seven lambs. In addition to these "Olot", a goat was to be offered as a communal "Sin Offering". Korbanot were accompanied by wine for libation (in varying amounts for the different animals) and fine flour & oil mixtures, known as Menachot.
SDT: Rashi notes that G-d told Moshe to command the Children of Israel (all of them, not just Kohanim) to observe and preserve the mitzva of the daily sacrifices in the Mikdash. He explains that not only did Kohanim have a role in the offering of korbanot, but so did Leviyim, and so did Yisra'eilim. Kohanim had their AVODA, the Leviyim were on the DUCHAN singing, and a representative of the rest of the people stood in the courtyard of the Beit HaMikdash and directed the AVODA to take place. Without the members of the MA'AMAD, both in the Mikdash and ìback homeî in the particular district responsible for the particular week, the sacrificial service could not take place. Says Rashi, we learn that from TZAV ET B'NEI YISRA'EL.
Shishi - Sixth Aliya - 27 p'sukim - 28:16-29:11
[S> 28:16 (10)] Next the Torah presents the Musafim of the Holidays, beginning with Pesach. Note that each day of Pesach is a "carbon-copy" of the first day (as opposed to Sukkot).
[S> 28:26 (6)] Then, Shavuot - here referred to as Yom HaBikurim. The Musaf of Shavuot is counted as a mitzva here [404,A45 28:26] - that of Pesach (and other holidays) have been counted already from Parshat Emor.
Interesting... In Emor, for Pesach, Rosh HaShana, Yom Kippur, Sukkot, and Shmini Atzeret, the Torah says, "...and you shall offer an offering made by fire to G-d." What offering is meant? Musaf, as detailed in Parshat Pinchas. The mitzva of the specific day's Musaf is counted from Emor, but the details of the korbanot are in Pinchas. One exception - Shavuot. In Emor, its says, "And you shall offer with the bread 7 lambs... and one young bull, and two rams... with their meal offering and their libation, an offering made by fire... Then you shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. Most of these korbanot sound like a Musaf, but Rashi explains that these animals accompanied the Two Loaves offering and were not Musaf. Rashi says to check Parshat Pinchas where the Musaf of Shavuot is two bulls, one ram, seven lambs, and a goat as a Chatat. Slightly different than Emor's list. Conclusion: Emor never mentioned Musaf. That's only in Pinchas, and therefore, Musaf of Shavuot is counted in Parshat Pinchas, but not the Musafim of the other holidays. Shabbat's and Rosh Chodesh's Musafim are counted in Pinchas, because they are not mentioned at all in Emor.
[P> 29:1 (6)] Next comes Rosh HaShana, called here YOM T'RUA. Its Musaf has also been counted as a mitzva previously (in Emor), but the mitzva of blowing Shofar is counted here [405,A170 29:1]. Since Rosh HaShana is also Rosh Chodesh Tishrei, double musafim are brought.
The Torah does not say: THOU SHALT BLOW THE SHOFAR. (Not for Rosh HaShana, that is.) It tells us to have a YOM T'RU'A on the first of Tishrei. The Gemara teaches us what that means, using a G'zeira Shava (parallel terminology) to Yovel. In B'har, there is a command to blow the Shofar on Yom Kippur of Yovel. The Oral Law teaches us a parallel between the T'RU'A of Tishrei (Yovel) and the T'RU'A of Tishrei (Rosh HaShana). Although the word SHOFAR does not appear in context of Rosh HaShana, it DOES appear in connection with the "other" Tishrei- T'ru'a. The Talmudic principle of G'zeira Shava is used to define the Rosh HaShana T'ru'a requirement as Shofar. Shofar is one of a small list of mitzvot that the Torah commands in an indirect way.
[S> 29:7 (5)] Next comes Yom Kippur's Musaf. All the Chagim are presented here and previously in Emor (aside from other places as well).
Notice that there is brief reference to the requirement of fasting and the Shabbat-like prohibition of Melacha, and slight reference to the special Yom Kippur service (presented back in Parshat Acharei). Here, in Parshat Pinchas, the main emphasis is on the Musaf korbanot of the Holy days, the other details seemly coming as a by-the-way.
Sh'VII - Seventh Aliya - 29 p'sukim - 29:12-30:1
[S> 29:12 (5)] Lastly, the musafim of Sukkot and Shmini Atzeret are presented. The numbers of animals on Sukkot vary day-to-day, with the bulls totalling 70, a symbolic universal number. Specifically, each day has 2 rams, 14 lambs, and a goat as a Chatat, but the bulls range from 13 down to 7 for the 7 days of Sukkot.
Note that each day of Sukkot has an "identity", so to speak, of its own. There IS a third day of Sukkot in the Torah. In contrast, there is no mention of a third day of Pesach. On the other hand, the counting of the Omer gives Pesach what Sukkot has by virtue of the Musafim - a counting dimension.
[S> 29:17 (3)] And on the second day...
[S> 29:20 (3)] And on the third day...
[S> 29:23 (3)] And on the fourth day...
[S> 29:26 (3)] And on the fifth day...
[S> 29:29 (3)] And on the sixth day...
[S> 29:32 (3)] And on the seventh day...
[S> 29:35 (6)] On (without ìandî, because Shmini Atzeret is its own holiday, in addition to being the 8th day of Sukkot, sort of) the eighth day...
These musaf passages for Chagim are the respective Maftirs of the Holidays.
The sedra concludes with references to other korbanot in the Mikdash. And finally, a summary/ divider pasuk - And Moshe told the people all that HaShem had commanded.
Rashi explains that Matot begins with Moshe speaking to the people, so the pasuk at the end of Pinchas has to restate that Moshe has been transmitting G-d's words all along, and not just from the portion of Nedarim at the beginning of Matot.
The last 6 p'sukim are reread for the Maftir. (6 p'sukim is the most for a regular maftir. Only one other sedra has a sixer - Nitzavim.)
Haftara - 22 p'sukim - M'lachim Alef 18:46-19:21
Pinchas has two haftaras, one for when it is during the 3 Weeks (majority), when it is first of the three HAFTAROT OF TRAGEDY, and one for when it falls before the the 17th of Tamuz (rare) and as it does this year...
When Matot and Mas'ei are combined, Pinchas is the first of the Three Weeks sedras, M&M is the second, and D'varim is the third (Chazon). When M&M are separated, Matot is the first, Mas'ei the second, and D'varim is the third.
Matot and Mas'ei are usually combined. In a Shana M'uberet (13-month year) that begins on Thursday (first day of Rosh HaShana), they are separated. This is a 10% of the time occurrence. In Eretz Yisrael, there is another situation that results in splitting M&M, accounting for another 10% of the years. If in a Shana M'uberet, Pesach is Shabbat to Friday, then we read Parshat HaShavua when the rest of the world is celebrating the 8th day of Pesach and reading a special Torah portion for the occasion. We separate Matot and Mas'ei to allow Chutz LaAretz to catch up with us. Summary: In CHU"L separate M&M occurs 10% of years. In ERETZ YISRAEL: 20%.
And now, the haftara of Parshat Pinchas: Yalkut Shimoni states that Pinchas is Eliyahu. Whether you understand that literally, or personality-wise, both being zealous for the honor of G-d, this is the main connection between Torah reading and haftara. Furthermore, in the sedra, Moshe announces Yehoshua as his successor. In the haftara, Eliyahu is told by G-d to appoint Elisha to succeed him. Tradition tells us that the people of the tribe of Shimon, Zimri's tribe, ridiculed (and perhaps wanted to do more) Pinchas for what he did. Izevel (Jezebel) wanted to kill Eliyahu for what he had done to the prophets of Baal.
THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean
Lesson # 434
Selecting a Beit Din
About a year ago, we at the Israel Center assembled a Beit Din of three judges. Our Beit Din administrator set the hearing for 9:00am. We, the judges, assembled at about 8:45am and waited for the litigants, the plaintiff and the defendant to appear. The plaintiff appeared at about 9:00am and a few minutes later the defendant appeared. The latter seemed to be very troubled. He looked at the three judges and saw one with a small beard, and two without beards and not one judge was wearing a black hat. The defendant announced in Yiddish that he did not anticipate such a Beit Din and would not sign the stipulation binding him to be bound by the decision of the Beit Din. He would go to a Beit Din consisting of three judges who looked like ìChasidisher Yiddenî
All lituigants that appear before our Beit Din sign a stipulation agreeing to be bound by the judgment of our Beit Din. When the defendant walked out, the plaintiff asked if we could grant him a default judgment declaring that we found in his favor since the defendant was not appearing before the Beit Din. We told him that we could not grant such a judgment, not being authorized by the laws of the land to issue default judgments. (As an aside, I know of a Beit Din that issues default judgments when the defendant does not appear. I imagine such judgment could be used as a psychological tool in the hands of the plaintiff.) The plaintiff asked us what remedy does he have against the defendant. We told him that since the defendant said he would go to a Beit Din that looked like the judges were Chasidisher Yidden, that the defendant had that option. I told him of a decision by one of the greatest scholars of the last century, Rav Moshe Feinstein who had a response (a tshuva) on that very issue (see Igros Moshe, volume 7, page 21). He cites a Talmudic passage that states: ìOur Rabbis taught: Monetary cases are decided by three [judges] but one who is a recognized mumcheh can judge by himselfî We can loosely translate mumcheh to be a recognized expert in the field of monetary jurisprudence. That expert may judges cases even against the will of the defendant and his judgment is binding on the parties. Rav Feinstein says that a reading of that Talmudic passage indicates that the three judges may also judge by themselves and their judgment will be binding on the parties. The question presented to Rav Feinstein is, does such an option exist nowadays when one of the litigants says he will go to a Beit Din but not the one selected by the plaintiff. Could the defendant make such a plea in our case? Rav Feinstein concludes that such a plea by the defendant is definitely available to him. In those lands where the Beit Din is sanctioned by the secular state and is given the power to issue default judgments when the defendant fails to appear, is certainly available in those locations. It does not apply where the defendant says that he is willing to go to another Beit Din. Or when the defendant states that he wants the Beit Din to be chosen by the method known as (ZABLA - the initials of ZEH BOREIR LO ECHAD, V'ZEH BOREIR LO ECHAD). Under this method the litigants each appoint one judge and the two appointed judges select the third judge. The option is available to the defendant even if the three judges of the plaintiff's Beit Din are mumchim, experts in the field of jurisprudence.
In another case that was presented to Rav Feinstein, a principal of a yeshiva in Brooklyn was accused of not abiding by the laws of the Torah. He was appointed several years earlier and had the consent of the various Rabbinic organizations that supervise Torah education in that class of Yeshivot. The principal denied all of the allegations against him and said it was a plot by some persons to have the position of principal vacated so that they could hire a friend of theirs for the position. Rav Feinstein was asked if the two sides, the directors of the yeshiva on one side and principal on the other side, could each select one judge and the two judges select a third judge? Rav Feinstein responded that this was not a monetary dispute where both sides have available to them the method of each selecting one judge and the two judges selecting a third judge. This was not such a dispute.
In this situation where the rabbis of the community who are expert in the matters of the community should investigate the matter. Since the rabbis of the community and the applicable Torah education organizations had approved the appointment of the principal, they should appoint capable rabbis who should investigate the matter, and the decision of the rabbis should guide the management of the yeshiva what their future actions should be regarding the principal. If they find the allegations against the principal to be true, then he should be dismissed. If the find that the allegations are not true or they cannot come to a conclusion whether or not they are true, then the principal should remain, since there is a presumption that one is not a law breaker unless it can be shown otherwise. This is especially true if the sole evidence against the principal is produced by only one person, and as is indicated in this case the sole witness did not observe the alleged transgressions himself but seems to have heard it from another person. Rav Feinstein goes to say if both sides agreed already to be bound by the method of ZABLA, and the selected judges are prominent rabbis, then this method should be pursued. The yeshiva also raised another point: they wanted the Beit Din to consist of five judges, rather than the three who are appointed by ZABLA. Rav Feinstein discusses at length that this is not a monetary matter, and the halacha is that three judges can judge all cases and this case is part of the overall context of three judges judging. This is a case where the principal wants the opportunity to prove that he is capable of being the principal and thus he should be in the role of the plaintiff. If in monetary disputes it is sufficient to have three judge, certainly in this case where there is only a case to find out if the principal was worthy to stay on his job.
Even in those situations where a litigant can demand that there be five judges, it would not apply where there is additional expense to the litigants to pay five judges. As I read and re-read Rav Feinstein's responsum, I thought of something I had written many years ago and appears on page 89 of Jewish Jurisprudence: ìAlthough a court of three judges is a complete court, it is preferable that more judges be added to the court. However, there must always be an odd number.î
The subject matter of this lesson is more fully discussed in A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased at local Judaica bookstores. Questions to quint@inter.net.il
Spiritual and Ethical Issues in the Sh'mot Stories: by Dr. Meir Tamari
ìTo you belongs righteousness but to us shameî [4]
"A time for casting stones and a time for gathering stones" (Kohelet 3:5) - this characterizes events after G-d had granted Moshe's prayer to rescind the annihilation that He considered. Yet Israel had not yet been forgiven, which, as in all cases, individual, national and even of all the nations, required repentance. This requires acknowledgment of the sin and confession, rectifying the error, regret at having committed it and undertaking not to repeat it. Now, before going to obtain G-d's forgive- ness, Moshe set about leading Israel to T'shuva.
A time for casting stones: "When Moshe saw the calf and the dances, his anger burnt in him. He threw down the Tablets from his hands, and shattered them at the foot of the mountain" (Sh'mot 32:19). Some would like to argue that this was an act of despair on Moshe's part or that he was so weakened by what he saw that the heavy Luchot of stone simply slipped from his grasp. Alternatively, "although G-d had already told him about the calf, Moshe still took the Luchot down with him on the chance that when they saw the Luchot inscribed by the hand of G-d they would immediately do T'shuva. However, when he saw the dancing and festivities with which Israel worshiped the idol, he shattered them" (S'forno). When the sinner is sorry and downcast at his own actions, there is hope that he will repent and do T'shuva; but their dancing and revelry showed that the idolatry had moved beyond the intellect and the error, to become immoral, sensuous and false.
Others teach that it was with great strength and anger at Israel that Moshe broke the Luchot. The concluding words of the whole Torah (D'varim 34:12) are: "'All the strong hand and awesome power that Moshe performed before the eyes of all Israel'; these are the shattering of the Luchot (Shm'ot Rabba 45). This is an act consistent with the passion for truth and justice that Moshe showed from the very beginning. He smote the Egyptian taskmaster beating a defenseless slave, upbraided the two quarrelling Hebrews, and intervened on behalf of the pagan daughters of Yitro and delivered them and their flocks from the molesting shepherds.
A time for gathering stones: Even though it may be considered to a terrible act to shatter the Luchot given by G-d, "G-d upheld him, as it is written (Sh'mot 34:1): 'Carve two Tablets and I will write on them the words which were on the first Tablets which you shattered'' (Shabbat 87; Yevamot 62). "There was no difference between the first Luchot and the second except in their external form. In the first Luchot, both the stone material as well as the words were G-d's; then the bodies and souls of Israel were united in holiness and drawn after Him, in simple faith, without the searching of the mind and without questions of the soul - NA'ASEH V'NISHMA. In the second Luchot, while the stone material was carved and made by Moshe, only the words were written by the hand of G-d; so too, the material and bodily aspects of Israel were separated from the spiritual, needing sanctification and spiritual purification to re-unite them. At the first Luchot, the Written Law revealed to them all the halakhot and their methods of implementation, the inner meanings of Torah through Aggada and even the hidden mystical world. With the second Luchot, however, because of their changed spirituality, they now required the hard work of study, the mental search and the constant striving of the Oral Law to achieve this" (Shem Mi- Shmuel).
Moshe rebuked Israel, 'You have sinned grievously'; there are 3 things called grievous sin, 'chata'a gedola': idolatry as here, adultery as Yosef said to Potifar's wife, and bloodshed, as Kayin said when he repented killing Hevel " (Midrash Hagadol). But first the evil had to be rectified and the guilty punished. Moshe strode into the camp and all Israel watched as he burnt the platform that they had erected in honor of the Eigel. Then he ground the idol into gold dust and fittingly, forced Israel to drink of it; "only to test them as with the water of a Sotah (Avoda Zara 43b-42a). "The punishments were not meted out equally; although all Israel was party to the sin, their sins were not equal. Those whose acts were identified by witnesses and warned were killed by the swords of the Levites, those who kissed and adored the calf were punished by the plague (verse 35) while those who merely rejoiced in their hearts had to drink the water" (Yoma 66b).
There is a tradition to Moshe's actions: Avraham smashed the idols of Terach, Gideon broke down the altar of idolatry, Eliyahu killed the prophets of Baal, and Mattityahu and his sons broke Greek idols and warred against the Jewish Hellenists.
Throughout such a pattern, there may not be even a trace of personal interest, self aggrandizement or ulterior motive; any of these would falsify and distort the rebuke or punitive actions, leading to mere zealotry, fanaticism or hatred; "if there is even a hint of personal interest or joy or hatred in his zealousness, the zealot will not be forgiven" (Ha'ameik Davar, Shmot 32:27). "These acts have to be done truly out of zealotry for G-d, therefore we cannot allow just every- one to attack the wrongdoer" (Torah Temima). "So we find that Moshe and all the prophets negated, humbled and sacrificed themselves for the sake of Israel. With David, it is written: 'Behold, I have sinned and transgressed, but this flock what have they done wrong? Let Your hand be set only against me and my father's house' (Shmuel Bet 24:17). With Moshe, it is written: 'and now G-d, if You would forgive their sin! - but if not, blot me out, I pray, erase me now from Your book that You have written'" (Mechilta 21:4).
"'When Moshe descended from Har Sinai with the second Luchot the skin of his face shone with the radiance [of the Shechina]: 'when He showed him a glimpse of His glory' [Rashi ](Shmot 34:29.) Since the holiness and spirituality of the first Luchot were greater than that of the second Luchot, we would have expected the radiance to have been on Moshe's face then. However, here in the case of the second Luchot, he sacrificed himself for Israel out of love for them, so the Shechina shone on the skin of his face as a reward" (Shem MiShmuel).
MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] Wisdom and Wit
[5] Parsha Points to Ponder
[6] Torah from Nature
[7] Micro Ulpan
[8] From Machon
Puah
[9] Pirkei Avot
[10] Portion from the Portion
[11] Guest Article
[12] 17 Tamuz
[13] Divrei Menachem
[1] From the virtual desk of the OU
VEBBE REBBE
The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
Q: I am an older man who recently underwent a series of health crises, including a heart attack. I usually take a cell phone with me outside the home in case I need to call for help. On Shabbat, I feel uneasy going out alone without a phone, as in my building's stairwell or late at night people may not be around. May I carry the cell phone in my pocket (we have an eiruv), or is it a problem of muktzeh? (My nervousness is not enough to be unhealthy itself, and I will not refrain from going out if your answer is ìnoî.)
A: Your presentation implies that you do not feel that the cell phone is consistently needed on the level of safek piku'ach nefesh (the chance that it will save a life). You may be taking into account that where your live [the questioner included an address] many fine Jews would drop everything to help a person in distress and there is an active Hatzala organization. We begin with your assumptions.
A cell phone is generally muktzeh, as its main purpose is to make phone calls that are prohibited on Shabbat. Such a utensil, known as a kli shemelachto l'issur (=KSHMLI) has a higher level of muktzeh (muktzeh machmat chisaron kis) if one is concerned enough about the object's safety to refrain from using it for other purposes. Nowadays cell phones are affordable and durable enough that people will use them for just about anything they desire.
A KSHMLI may be moved for tzorech gufo umkomo (to use it for a physical use or remove it from a place one wants to use) (Shulchan Aruch, Orach Chayim 308:3). It may not be moved to protect it from damage (ibid.). In our case, you are not interested in protecting the phone. Rather, you want it for its possible usage in a permitted way. The questions are: is it enough that you are not moving it to protect it, or do you need a positive tzorech gufo umkomo? If it must be positive, how exacting are we in determining utility?
There are discussions among the Acharonim that seem to revolve along these questions. For example, the Shemirat Shabbat K'hilchata (20:10) rules that the need of the place is to be taken quite literally, that the muktzeh object is occupying a place that one wants to use. If it is only that the object is an embarrassment or is other wise unwanted where it is, it may not be moved. In other words, there has to be a well-defined need of m'komo. Yet not all agree with him (see ad loc.:(20); Az Nidbaru VIII, 30), and all may permit it if due to the utensil's presence, one will not use the room (ibid.).
The Mishna Berura (308:12) says that one can move a KSHMLI to use it only if a non-muktzeh article is not available. Many poskim limit his stringency to cases where it is easy to use the non-muktzeh object (Igrot Moshe, OC V 21.12; Minchat Shlomo II, 34.30) and not all feel that the Mishna Berura's reasoning is unanimously accepted (Shemirat Shabbat K'hilachata 20:29; B'er Moshe I, 21). However, the point of departure is that there are significant standards for the use of tzorech gufo umkomo.
Our case is special in two opposing ways. On one hand, the potential usage is the most important one possible (saving lives). On the other hand, the chances of needing to use it on Shabbat appear extremely small. The gemara (Shabbat 124a) says that placing sticks to separate the loaves of the lechem hapanim and prevent their spoilage is not considered tzorech gufo because it is unlikely that there will be spoilage in a short time. This implies that if the chance the object is needed is small, it is not considered a valid need.
Tying things together, we suggest as follows. If, after discussing the matter with the appropriate, sensitive health experts, it is felt that there is even a remote but normal chance that the cell phone will be needed to save a life (this will also make it tzorech gufo), it is permitted to take it. If it is felt that the chance of use does not reach even that low threshold, then not only would piku'ach nefesh not apply, but muktzeh would also be a problem.
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 should recognize the goodness of G-d not only in what He does FOR us, but also in what He does TO us.
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
The opening verses of this week's parsha present a somewhat dichotomous and enigmatic description of Pinchas. The Torah describes him as having 'zealously' avenged God's honor and then immediately blesses him with a covenant of everlasting priesthood. Of course, Pinchas was neither a reactionary who unleashed his uncontrollable anger nor a religious maniac whose lack of discipline provoked him to murder. But wouldn't Moshe, the ultimate lawgiver, or Aharon, the paradigmatic peacemaker, have been more appropriate choices for the honor of eternal priesthood?
I once saw an insight offered by Horav Moshe Swift zt"l, that the blessing of continuity - uninterrupted service of God - is a product neither of service in the Mikdash nor study in the Bet Midrash. While these do contribute to future development, they do not actually forge the links in the chain of continuity.
Pinchas was aware of Bil'am's subterfuge. Bil'am understood that in order to destroy the Jew, he must focus on the home. A home that is spiritually destroyed has a lasting effect on those who live there. A home that is religiously burned is one in which children are raised ignorant of their noble heritage. This is a home that will not produce everlasting Jewish offspring.
Pinchas recognized that the immorality promoted by Bil'am was unique and that its punishment would not be meted out in a court of law. This sin, this type of immorality, is so foreign to Jewish family life that its punishment could only be carried out by a zealot - not someone who is an extremist but rather one who is totally devoted to God, one who realizes that this incursion into the fiber of Jewish family life is a sin not against man or the community, but rather against God. Pinchas was 'jealous' for God's sake. Pinchas fought for family purity, for the morality and integrity of Jewish family life that would lead to generations of committed Jews, and it is for this reason that God bestowed upon him the covenant of eternal priesthood.
During the past four years, together with a dedicated staff, I have been privileged to work with families who made aliya because of their commitment to the mitzva of yishuv ha'aretz and their desire to raise their children in the holy land of Israel. I truly believe that these families, and those who will join them in the months and years to come as olim chadashim, represent a growing link in the chain of continuity of a mamlechet kohanim v'goy kadosh. May we all be privileged to see our families serve as exemplary role models of the morality and integrity of Jewish family life.
Dr. Ronald Wachtel, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a
[4] Wisdom & Wit
The Grodno Yeshiva made up tzedaka boxes to be distributed to the local residents. Each box had a label which stated that all contributions would help the yeshiva, which had ìabout 300 studentsî.
When the boxes were shown to the Rosh Yeshiva, R' Shimon Shkop, he was very upset. ìWe have no more than 250 or 260 students,î he noted, ìand this box says we have about 300.î
When those who had made the boxes argued that the boxes stated ìabout 300,î R' Shimon dismissed that argument out of hand. The difference between he actual number and ìabout 300" was too large to be acceptable, and the boxes were lying, he maintained.
ìOne cannot build a yeshiva, which must be based on truth,î he said,î on money collected using a lie.î
As a result, the boxes were not distributed.
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" available at your local Jewish bookstore (or should be). Excerpted with the permission of the copyright holder
[5] Parsha Points to Ponder - Pi-N'CHAS
1) Why did G-D inform Moshe to reveal Pinchas' reward instead of informing Pinchas directly? (25:12)
2) Why did G-D command that the Jews avenge the actions of the Midianites and not Moabites who also were immoral with the Jewish men (25:17, see also 25:1)?
3) Why does the Torah describe two actions leading to the daughters of Tzlafchad asking Moshe their question - AND THEY CAME CLOSE (27:1) and AND THEY STOOD BEFORE MOSHE? (27:2)?
THESE ARE THE ANSWERS
Ponder the questions first, then read here
1) The Netziv teaches that since Moshe was passive and did not act to stop the disgrace which Pinchas ultimately stopped, G-D wanted Moshe to be the one to bestow Pinchas with his honor as a public acknowledgement of Pinchas' proper action.
2) The Kli Yakar answers that the language used when the Jews sinned with the Moabite women is VAYACHEL which indicates that the Jewish men initiated those improper encounters. That is also why it says TO the Moabite women and not WITH them. Since Moav did not initiate those sins, revenge was not the proper response as it was with the Midianite women who actively came to seduce the Jewish men.
3) The Ohr HaChayim explains that it would have been too difficult for these women to simply go straight to Moshe with their question. Thus, they first went to the leaders of the their tribe to discuss the issue. That is captured by AND THEY CAME CLOSE... TO THE FAMILY OF MENASHE THE SON OF YOSEF. Once they learned that there was substance to their case and they felt the comfort of discussing it with leaders, then AND THEY STOOD BEFORE MOSHE.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@ouisrael.org
[6] Torah from Nature
Fun Animal Facts - according to www.triviaplaying.com
A cat's jaws can not move sideways... Pigs, walruses and light-colored horses can be sunburned... Armadillos have four babies at a time, always all the same sex. identical quadruplets... A cat has 32 muscles in each ear... Reindeer like to eat bananas... The only domestic animal not mentioned in the Bible is the cat... A bear has 42 teeth... When angered, the ears of Tazmanian devils turn a pinkish-red... Giraffes have no vocal cords... Mice, whales, elephants, giraffes and man all have seven neck vertebra... Goat's eyes have rectangular pupils... Many hamsters only blink one eye at a time... There are only two mammals with blue tongues are the Black Bear and the Chow dog...
[7] Micro-Ulpan
Chuck of a drill - OFETZ
A chuck key - KOLAR IDUK, MAFTEIACH HAOFETZ
[8] from Machon Puah
Success and Otherwise
Question: Dear Rabbi, I regularly read your column in the Torah Tidbits and enjoy reading the stories that you tell. However, in all your stories there is a happy ending and this appears to be unrealistic. Are all couples really successful?
Answer: We started answering this question last week, but I wanted to add some detail and clarification.
While many of our couples are successful, there are difficult cases that require even more invasive and difficult treatments. Sometimes success rates are not high, and so sometimes a couple will decide that they do not want to continue treatment. Often couples come to the Puah Institute who are suffering from secondary infertility, that means that they already have children and are now experiencing infertility. Such couples are sometimes willing to undergo extensive treatments in order to have more children, while other couples with children will be willing to try more simple treatments but will draw the line at more difficult treatments, particularly when they raise halachic questions.
Another point that is essential to mention is that the more one is involved in the field of infertility the more one sees Hashem's hand in the world. Sometimes very simple cases, that initially appear to require basic treatment, are unsuccessful and need more invasive treatments. But as often, the opposite happens, that couples come to the Puah Institute who have very complicated cases that need complex solutions. The doctors give them very small chances of success and the couple sometimes consider giving up and not doing treatment. The Rabbi at Puah will review the case and suggest, that even though the chances are not high, it still makes sense to undergo the treatment.
Everyone is pleasantly surprised when such treatment, that had such small chances of success, was eventually successful and the couple get pregnant.
It is just another reminder, one of the many that we get each and every day, that Hashem is the One running the world and it is only He who holds the key to life.
Even though couples do believe that they will eventually have children and are encouraged by other couple's successes this does not at all diminish the pain and anguish that they feel during the time that they suffer from infertility and we need to be extremely sensitive of this.
The Puah Institute for Fertility and Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision and educational programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call 02-6515050 in Israel or 718-3360603.
Visit our website at www.puah.org.il
[9] Pirkei Avot (6th perek)
For the second time since Pesach, we are completing Pirkei Avot by reading/learning the 6th perek. Remember that the 6th chapter is not part of Masechet Avot, but was compiled from B'raitot (Mishna-like writings) on the theme of Torah learning and living specifically for the Shabbat before Shavuot.
The chapter is a perfect match for the Auf Ruf Shabbat (or Shabbat Kalla, if that works better) of Bnei Yisrael as we approach the annual commemoration of Ma'amad Har Sinai and Matan Torah.
How does this 6th perek fair this second time around? Pretty well. This Shabbat is the one right before the Three Weeks mourning period for the Beit HaMikdash and other tragedies. This 6th perek - known as Kinyan HaTorah (Acquisition of the Torah) begins with a statement which is as much as "what's it all about" as a statement can be.
R. Meir says, Whosoever labors in the Torah for its own sake, merits many things; and not only so, but the whole world is indebted to him: he is called friend, beloved, a lover of the All-present, a lover of mankind... it keeps him far from sin, and brings him near to virtue: through him the world enjoys counsel and sound knowledge, understanding and strength - What better way to be a TIKUN (repair) for all that brought about the tragedies we mark, be it the Golden Calf, the breach of the walls of Yerushalayim... Sin'at Chiman (gratuitous hatred). Obviously, oversimplified, but immersing oneself in Torah - Torah learning, Torah action, Torah values, Torah way of life - that's the first step, that's all the steps, to becoming a better person, a better Jew, a better society, a better Klal Yisrael, a better world.
Later in the perek, we find the path to Torah.
[10] Portion from the Portion by Rakel Berenbaum
FEEDback to berenbau@actcom.net.il
MAKING SENSE OF THE CENSUS
Fifty one verses in chapter 26 of this portion deal with a census of the Jewish nation. What can possibly be learned from these verses of names and numbers that will have significance for our Jewish observance today?
Let us look closely at some of these verses from our portion. Binyamin had ten sons. Dan on the other hand had only one son, Shucham. His only son also happened to be handicapped - he was deaf. If asked who would end up with more descendants most of us would answer ìBinyamin, of courseî. Someone with ten healthy sons will certainly have more grandchildren and great grandchildren... than someone who only has one child who is deaf.
And yet if we look closely at the verses we see otherwise. In verse 41 we are told that the total population of Binyamin was 45,600. In verse 43 we are told that the tribe of Dan numbered 64,400. Dan has a significantly greater number of descendants than Binyamin.
From these verses the Chofetz Chayim teaches us a very important lesson:
A person should never compare himself to others and fret that he has less then someone else. If Hashem wants him to be successful, it doesn't matter how much or how little he has - he will be successful. If a person is happy with what he has, that is half the success already.
In this time nearing the three weeks when we mourn the destruction of the Beit HaMikdash, we should take the lesson from these verses and not be jealous of others around us. Jealousy can bring to SINAT CHINAM - base- less hatred, and that is exactly what we want to eradicate. We must be happy with what we have, know that Hashem can multiply our bounty whenever He desires, and be aware that important lessons can be learned where we least expect to learn them - even from verses about names and numbers.
The dough of these yeast rolls double or triple in size just like Dan multiplied more than Binyamin.
QUICK YEAST ROLLS
2 º tsp. active dry yeast
2 cups warm water
2 Tbsp. sugar
2 º cups flour
1 tsp. salt
1 egg
2 Tbsp. soft vegetable shortening
Dissolve yeast in water. Stir sugar, half of flour and salt into yeast mixture until smooth. Add egg and shortening; stir in remaining flour.
Cover with damp cloth. Let rise in warm place for 30 minutes or until double in bulk. Punch down dough.
Grease 12 cup muffin pans. Spoon enough dough into each cup to fill half full. Let rise for 20-30 minutes or until dough reaches top of cups. Bake at 400 degrees for 15-20 minutes.
Yields 12 rolls.
[11] Guest Article by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva
Fast Now, Feast in the time of Mashiach
Four days a year Jews fast and mourn, commemorating different historical events of the destruction of the Beit HaMikdash. The 17th day of Tammuz is one of the four days, and it begins a three week period of limited mourning that climaxes with Tish'a b'Av, the day of the destruction of the Mikdash. These four days of fasting are found in the prophet Zechariah. Consistent with Judaism's optimism, the Biblical references about the four days, including Tisha B'Av are not cited as directives to fast and mourn.
Instead, they are stated in a positive context, looking to the Messianic future, when these four fast days will become days of celebration, "The four fasts will become days of joy and happiness, holidays of redemption, and feasts for the House of Judah", (Zechariah 8:19). Thus, the 17th of Tammuz and Tish'a b'Av were destined to be part of our religious tradition, but not as days of eternal mourning. Rather, they are only temporary days of mourning, until they will become permanent days of joy in the Messianic era.
What are the signs of the approaching Messianic era? The Talmud states that the Jews returning from Exile and the turning of the land of Israel green is the key sign for the beginning of the Redemption. "There is no more clear sign of the end of days (Messianic redemption) than when the Land of Israel will give its produce abundantly. (Bavli Sanhedrin 98B).
Rashi's comment on that Talmudic statement is, ìWhen the land turns green with vegetation, then the end of the exile is near.î That is why the British referred to those areas in Israel where the Jews settled as the Green Line.
For close to 2000 years our land rejected all would-be conquerors and remained desolate. As Mark Twain remarked on his tour of the Holy Land in the 1800s that he never saw such a barren, desolate place on the face of the Earth. The Sifra 26 explains, the Torah's curse of the land during our long exile, "I will make the land desolate" (Parshat B'chukotai), as a blessing in disguise. We didn't have to worry when we went into exile that our enemies would settle our land. Therefore, the greening of Israel is a clear signal that G-d's decree of "desolation" for the land is over and the Redemption is near. The Land of Israel had to go into "hibernation", waiting for us, her children, to return from exile.
The prophet Yirmiyahu saw the coming Redemption of the Messianic Era and its celebration as being an even greater event than the Exodus from Egypt. As G-d says in Yirmiyahu 16:14,15 - ìDays are coming, says Hashem, when it will no longer be said, ëAs Hashem lives Who took out Israel from Egypt', but rather ëAs Hashem lives, Who took out Israel from all the lands where Hashem dispersed them'. And Hashem will
[12] 17TH of Tamuz
Shiv'a Asar b'Tamuz is a dawn to stars out fast. However, if one goes to sleep on the eve of the 17th (this Motza'ei Shabbat) the fast is considered to have begun - unless one makes a T'NAI (condition) that the fast shall not begin until dawn. Without the T'NAI, if one wakes before dawn, he may not eat. With a T'NAI, he can eat. Setting an alarm to wake up early is like making a T'NAI. Elsewhere in this issue, there is further details for the fast, including a timetable.
"Minor Fast" is a misleading term. It seems to be understood by some people that you don't really have to fast on those days, that they are not as important as Tish'a b'Av...
Not so! The term does comes from the contrast between the other three fasts (and Taanit Esther) and Tish'a b'Av. But we need to understand where these differences came from and what they mean (and what they DON'T mean).
During the time of the second Beit HaMikdash, the fasts related to the Churban were suspended. Some people continued fasting on Tish'a b'Av; others did not. After the destruction of the second Beit HaMikdash, Tish'a b'Av was reinstituted and the other three fasts were made conditional on the status of each particular Jewish community. If the Jews lived in relative tranquility in its exile, then only Tish'a b'Av was to be observed. If Jews were subject to continuing persecution, then all four fasts were to be observed. For communities living somewhere mid-range of the two extremes, the observance of the other three fasts was left to each community's judgment and decision.
Later, our Sages removed the optional and conditional nature of the other three fasts and required them all. However, they built in leniencies for they did not want to overly-impose on the people.
They declared the fasts to be from dawn until nightfall, rather than having to begin the fast at sunset the previous night. They declared that only eating and drinking would be forbidden, but the other Yom Kippur (and Tish'a b'Av) restrictions would not apply (bathing, anointing, wearing leather shoes, marital relations). And they broadened the exemptions for health reasons to include more than the life-threatening situations that permit eating on Yom Kippur.
In presenting the laws and practices of fast days, the Shulchan Aruch concludes by saying that a healthy person MUST fast on these "minor" fast days (Tzom Gedalya, 10 tevet and 17 Tamuz - Taanit Esther too).
A person with health issues or a generally weak constitution should consult with his Rav to determine if he should fast of not.
The fasts for the Churban require mourning and introspection in addition to abstension from food and drink.
Even a person who eats on 17 Tamuz (for example) with permission of halacha, still must treat the day as a sober reminder of the sins of our ancestors and ourselves and act accordingly. Aveilut HaChurban is required of eaters and fasters alike.
SHIV'A ASAR B'TAMUZ
Dawn Location Stars-out
4:24am Yerushalayim 8:13pm
4:27am S'derot 8:15pm
4:24am Gush Etzion 8:14pm
4:24am Raanana 8:16pm
4:25am Beit Shemesh 8:14pm
4:25am Rehovot 8:15pm
4:23am Netanya 8:16pm
4:27am Be'er Sheva 8:14pm
4:24am Modi'in 8:15pm
4:24am Petach Tikva 8:16pm
4:23am Maale Adumim 8:13pm
4:23am Ginot Shomron 8:15pm
4:25am K4 & Hevron 8:13pm
4:24am Giv'at Ze'ev 8:14pm
4:25am Yad Binyamin 8:15pm
4:27am Ashkelon 8:16pm
4:18am Tzfat 8:16pm
Notes on the starting and ending times for the fast
The fast starts at dawn
The times in the first column to the left are based on Olot HaShachar (dawn) being 72 minutes before sunrise. Times are given to the minute, with seconds being dropped.
The fast ends at TZEIT HAKOCHAVIM, a.k.a. Stars-Out. The listed times are based on the Sun being 6:45 degreesbelow the horizon. (This is earlier than Shabbat-Out time, which is 8.5 degrees, but for ending the "minor" fasts, this time is acceptable.)
Just for "fun", take a look at these beginning and ending times for the fast:
London 2:18am 9:55pm
Buenos Aries 6:38am 6:34pm
Oslo (1:23am*) 11:32pm
*dawn is not calculatable - begin at halachic midnight
[13] Divrei Menachem
Parshat Pinchas portrays qualities a leader of Israel might possess. And Pinchas - having killed the consorting Midianite princess and her Israelite lover with his lance - appears to be a worthy role model. He is the hero, blessed with the covenant of peace. Yet, for someone who took such a bloody path to avenge G-d (cf. B'midbar 25:10-15), it seems incongruous that his reward should be presented in the name of peace.
Perhaps the peace that ensued was the cessation of the plague that killed no less than 24,000 Jews guilty of debauchery. Their incestuous behavior was a blasphemy in the court of Hashem and reconciliation was necessary. Our rabbis note, however, that when Moshe later appeals for Hashem to appoint, "a man over the assembly... so that [the assembly] not be like sheep that have no shepherd" (ibid 27:16-17), Pinchas is definitely not the favored candidate.
Following Rashi, the Kotzke Rebbe notes that Pinchas's vengeful streak was indicative of an underlying lack of tolerance for others. Such zealotry does not make for leaders. Rather the image sought is that of the shepherd, able to attend to each one of his flock according to his or her unique disposition. To which the Degel Machane Ephraim adds that the "man over the assembly" must not be one who is fashioned by the people but a spiritually elevated individual who has the singular ability to influence society to follow in the right way.
Shabbat Shalom, Menachem Persoff
Parsha Pix
Contradictory symbol of war (the spear) and peace (the dove with olive branch - not only in the ParshaPix but as the bullet right here). Pinchas' act of "violence" was rewarded by the Covenant of Peace. It works this way sometimes.
The Brit Shalom is the Kehuna, the CHOSHEN
Broken 6 represents the broken VAV in Shalom
Small 10 is for the small YUD in Pinchas
large 50 is for the large NUN SOFIT in MISHPATAN, their judgment, which Moshe brought before G-d - referring to the claim of the daughters of Tz'lofchad
Bill Cosby stands for his Midyanite namesake
The calculator is for the counting of the people
Lambs are the daily T'MIDIM, or the Musaf of Shabbat - both of which are mitzvot in Pinchas. They are also among the animals brought as the Musaf of all the Chagim.
The binoculars are for Moshe Rabeinu to look out over the Land...
a collection of symbols representing Shabbat (candle sticks), Pesach (Seder plate), Shavuot (Har Sinai with the Luchot), Rosh HaShana (shofar - which is also its own mitzva in the sedra, not just a symbol for RH), Yom Kippur (the scales), Sukkot (Lulav & Etrog)
Then we have the nostalgic inclusion of one of the very first ParshaPixPuzzles. It reads from left to right. A candy CANE inside a musical NOTE. Which gives us KEIN B'NOT... Next is a sniper, TZALAF in Hebrew. Combined with the 1 gives us TZELOF-CHAD. The bear is a DOV and the piece of the multiplication table reminds us of the method by which many of us had to learn it - namely, by ROTE. All together, we have G-d's answer through Moshe to Machla, No'a, Chogla, Milka, and Tirtza: KEIN B'NOT TZELOFCHAD DO'V'ROT...
The bird next to Cosby is an albatross, a.k.a. a gooney bird or just a gooney - and thus it represents GUNI, one of Naftali's sons and the family name of those who descended from GUNI. (The last part of the sentence is not redundant, since sometimes we find the family name to be the same as their progenitor and sometimes there is a slight variation, as with another of Naftali's sons, YEITZER, whose family is YITZRI. The most changed name is probably PUVA, whose family are the PUNI.)
And then there are the Unexplaineds - visual TTriddles for your solution
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 (BALAK) TTriddles:
[1] DAVID MELECH YISRAEL CHAI V'KAYAM
DAVID = DALET (4) + VAV (6) + DALET (4) = 14.
MELECH = MEM (40) + LAMED (30) + CHAF (20) = 90. YISARAEL = YUD (10) + SIN (300) + REISH (200) + ALEF (1) LAMED (30) = 541. CHAI = CHET (8) + YUD (10) = 18. V'KAYAM = VAV (6) + KUF (100) + YUD (10) + MEM (40) = 156. 14 + 90 + 541 + 18 + 156 = 819. Footer TTriddle.
[2] Who is forbidden to take Torah Tidbits with them?
Bamidbar 22:13 - "And Bilaam rose up in the morning, and said to the princes of Balak, Go to your land; for G-d refuses to give me leave to go with you." ...KI MEI'EIN HASHEM L'TITI LAHALOCH IMACHEM. Our alternate reading: For G-d refuses for TT (Torah Tidbits) to go with you (the princes of Moav). SAREI MO'AV may not take TT with them.
[3] 79S 79H 79C 47D 47C
A regular deck of cards has four suits with each suits having 13 cards: A, 2-10, J, Q, K. This special deck has 79 and 47 for each suit, 79 being GOLD (its atomic number) and SILVER being the 47 cards (its atomic number). The "hand" in this TTriddle has 3 Golds and 2 Silvers. As anyone who knows poker knows, three of a kind and a pair constitutes a FULL HOUSE, as in what Bilaam said: If Balak would give me his house full of silver and gold, I would not go beyond the word of the Lord my God, to do less or more (Bamidbar 22:18). And again: If Balak would give me his house full of silver and gold, I would not go beyond the command of G-d, to do either good or bad of my own mind; but what G-d said, that will I speak? (24:13)
Side point (Belongs more in the TBDATR column): Nissan Sharoni in EIM LAMIKRA HASHALEIM calls our attention to the TROP-notes (in the first of the two p'sukim) and the proper pausing, so that the pasuk reads with its proper meaning. (This one is much more subtle than what we wrote in last week's TBDATR column about the third and seventh day... see there.) Look at this partial pasuk (22:18) -
IM YITEN LI BALAK MELO BEITO KESEF V'ZAHAV
If the stronger pause is after the word BALAK, then what Bilaam is saying is that if Balak were to give me his house filled with silver and gold... That's not the correct meaning based on correct PISUK (pausing). The greater pause is supposed to be after the word BEITO, and Bilaam's statement is: If Balak were to give me silver and gold equal to filling his whole house... It's subtle, as mentioned, but thus is the fine-tuning that comes from knowing correct grammar and TROP... and acting upon that knowledge.
[4] Want to shoot pool with walruses? Try Ugannaq Pool Hall. Call for reservations
Not a real ad, as we're sure most people realized when they read it. Here's how it works (sometimes):
First source of TTriddles in the making is the sedra and its hafrara. Second, for additional fun, is the Torah Tidbits issue number. Those will be the Footer TTriddles. They come from a few different sources. Gimatriya is one source. Torah Codes 2000 by TES has a nice computer search program for whole p'sukim in Tanach, words, or partial p'sukim. Whole p'sukim are the best. When there are none, or none that TTriddles well, we'll try for a word - e.g. HIKDASHTI = 819 (we didn't use it), or a phrase - e.g. R'uvein v'Shimon v'Levi, Vihuda (we didn't use that one either). Then we have a couple of books of gimatriyas, one of them gave us [1] David Melech Yisrael... That was a good one - we used it as is, without TTriddling it. We check for things that might have occurred in the year 819 (ours or the common era's). And we check areacodes from the US and Canada. 819 gave us western Quebec to work with. We found a village in northern Quebec called Ivujivik, which "boasts" a pool hall and amusement center, as named in the TTriddle, plus a large local population of walrus.
[5] clapping is transparent great-grandson
VAYISPOK, Balak got angry with Bilaam and VAYISPOK his hands. Rashi says the word means he hit one hand against the other. He clapped his hands. Targum Onkeles on the word is: USHKAFININ - that breaks down (TTriddle-wise) to SHAKUF, transparent and NIN, great-grandson.
[6] There are a number of UNEXPLAINEDs in the ParshaPix
The smiling face of the cute boy belongs to grandson Lavi, who makes it into the ParshaPix because of his name which occurs in Tanach 14 times, four of which are in the Torah, two of which are in Parshat Balak. There are 8 different words used for lion in Tanach - ARYEi, ARI, LAVI, K'FIR, LAYISH, SHACHAL, SHACHATZ, and GUR. LAVI is a young lion (but older than a cub, GUR).
ET comes to mind whenever the word ITI shows up. It makes 12 appearances in the Torah - 9 in the book of B'reishit, twice in Sh'mot and once in Bamidbar, Parshat Balak to be specific.
There is a double stack of cars, i.e. car-car. Part of Bilaam's final words before he and Balak part ways (Bamidbar 24:17) 'I see it, but not now; I perceive it, but not in the near future. A star shall go forth from Jacob, and a staff shall arise in Israel, crushing all of Moab's princes, and DOMINATING (or DEVASTATING) all of Seth's descendants. That's the word KARKAR.
The SHOFAR and the CROWN go together as per Bamidbar 23:21 - "...and the trumpet blast of a king is among them." The trumpet blast is the SHOFAR and the king is the CROWN. This pasuk is one of the 10 p'sukim of MALCHIYOT (Kingship) in the Musaf of Rosh Ha-Shana. Interesting that it might have been chosen for the SHOFAROT p'sukim instead.
[7] Old Business
The end of last week's TTriddles report was inadvertantly left out (of the hard copy TT). It dealt with the four related graphic images from the ParshaPix of TT 818
...gift-wrapped box representing the place - whose identity is disputed by various scholars - called MATANA. From MATANA, the Torah tells us, the people traveled to NACHLI'EL... wagtail, known in Hebrew as a Nachli'eili. From there... the people traveled to BAMOT, either a place name or just the high places. In modern Hebrew, BAMOT are stages. In TTriddle form, the connection is to stage, as in stagecoach. From there... to HAGAI, which we are taking as HA (the) GAI (maybe a valley of sorts). The picture is one of Guy Smiley, a Muppets character.
Old Business: There was a graphic element in the ParshaPix for Parshat Chukat that was not explained in the ParshaPix report of that issue, nor in the TTriddles report of last week. It was the letter MEM at the top of the ParshaPix. It represents the MEM of MA TOVU OHA- LECHA YAAKOV... which, according to scribal tradition, is always at the top of a column in the Torah. This is so even in a VAV Sefer Torah, where almost every column begins with a VAV. Of approx. 245 column in a Torah, only five do not begin with a VAV. MA TOVU is one of the exceptions. Or, put this way, even in a Sefer that is not a VAV one, where any word can start a column, there are six specific words (one begins with a VAV anyway) that always head a column. The mnemonic device for the six is B'KAH SH'MO, BET (B'reishit), YUD, HEI (Haba'im from the Song of the Sea column, SHIN, MEM (Ma Tovu), and VAV (V'a'ida, from the Haazinu song's first column).
and on a more serious note, we received the following email:
In a recent Lead Tidbit, Chukat, you mentioned in an off-hand way the chiyuv to honor even an abusive parent. While you of course are essentially correct, given the possible seriousness of such situations (e.g. sexual and violent abuse), I would encourage you to have a look at: www.drsorotzkin.com/honoring_abusive_parents.html
We did look at it, appreciated the content, and recommend that you take a look too.
This week's TTriddles:
[1] He's not very helpful
[2] Baloo, Yogi, Koda, Smokey, Funshine, Pooh, Paddington
[3] The quintessential uncle
[4] garbage dump surrounded by water
[5] Efrayim made Kiddush - why him?
[6] From the ark he went into the lottery
[7] Pinchas identifies with this place or that place
[8] Eliyahu was not a descendant of Yosef
[9] This tribe allowed this family of another tribe to live in their territory, because of the family name.
[10] Not biologically, but he counts as a son of Yosef
[11] Yitzchak, Hagar, and the Well
[12] Won't catch fish, but in its context, it is whole
Israel Center Miscellany
See website for the "standard" entries of this file.
Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B'Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397
Chessed Fund - People in need turn to us - Please help us help them Please make checks out to ìChessed Fundî and send to: Chessed Fund att. Menachem Persoff Israel Center, P.O.B. 37015, Jerusalem 91370
NESTO Native English-Speaking Teen Olim
OU Israel's Youth Program for Anglo-Israelis
Chaim Pelzner, Director - Jeremy Man Saltan, asst. dir. - Tali Gossat, Bat Sherut
tel. 560-9100 ext. 138 - fax: 561-7432 - www.mynesto.com
Partially funded by the Jewish Agency for Israel
Jr. NESTO for grades 7-9 - Sr. NESTO for 10-12 - BOGRIM for recent H.S. grads
NESTO's home is the Israel Center's Teichman Family Youth Center
Who's Who and What's What - The People and Programs of OU Israel by Rabbi Avi Baumol
Talking Turkey (Actually Chickens...)
Tired of paying over 40NIS for a chicken on Erev Shabbat? Fed up with the confusing list of hechshers that we see on the packaging of our food, many of which we have no idea to whom they belong? Don't understand the difference between Mehadrin, Glatt mehadrin, Mehadrin glatt, and all the other names of hechsherim? What if one symbol would put your mind at ease and allow you to buy the chicken without financial or halakhic concerns. Wouldn't that be great?
I have a surprise for you, there is one.
Everyone who reads the Torah Tidbits knows that OU in Israel means a plethora of intellectually inspiring Torah classes as well as many forms of social activities at the Seymour J. Abrams Israel Center in Jerusalem. It also means amazing outreach programs like Lev Yehudi Yisraeli which is setting up kiruv communities throughout the Tel Aviv area, or Makom Balev which adds the component of chesed to help out kids in need. Many might associate us with the seven years of service to the people of Sderot, or with the NESTO program with branches in Jerusalem and Efrat.
What some of you might not know, though, is that OU is also involved in Kashrut here in Israel!
Of course, I am being facetious, because OU is synonymous with Kashrut and wherever you are in the world when you see a product with an OU on it, you are relieved and overjoyed. With over 410,000 products worldwide, no kashrut organization comes close to OU's professionalism, credibility and halakhic responsibility. In addition and here is a big one - no other Kashrut organization takes all of its earnings and uses those funds to give back to Am Yisrael.
For these reasons and many others, a major OU Israel Kashrut endeavor was launched recently. OU Israel signed an agreement to be the sole hechsher for a new line of kosher chickens in Israel. The line will be called Fleisch, and it will be coming to butchers and supermarkets in the very near future. I could go into the details of how this process clearly produces very healthy chickens, and slaughters them in the most modern facility maintaining an extremely halakhically responsible status, but it would be redundant having simply stated that the hechsher on the chickens will be the OU!
What I will say is that the food chain producing the chickens is highly respected in the market. The Neto Group is among Israel's 5 top market leaders in the import, production, and distribution of a broad range of quality food products, with annual sales exceeding $275 million. The intention of Neto is to begin this new line with the OU hechsher with chickens and then move into meats, and other products as well. The marketing analyst who presented the proposal to us spoke of extremely competitive pricing compared to all the other chickens in the country.
The entrance of OU Kashrut into the Israeli market will hopefully start bringing prices down in the market- place so that we may return to enjoying a wonderful Shabbat meal without having to break the bank.
OU Israel continues to strive to find ways to enhance Jewish communities in Israel and strengthen the Jewish future in our country. The new line of kosher chickens is but one way to facilitate this sublime task.
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.
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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
Our Next Shabbaton - Shabbat Nachamu, Friday-Shabbat August 14-15 - Guest: Rabbi Neil Winkler, Call: 560-9125 to reserve
Tanach Tiyulim in cooperation with the Israel Center
Philistines or Sophisticates? Ashkelon National Park, Ashdod Museum Tel Azeka with Shulie Mishkin
Sunday, July 27th - Lost world of the Philistines, most persistent enemy of the Jews in the time of the Judges and early kings... major Philistine cities of Ashdod and Ashkelon... these expert warriors had an exciting and varied culture. On the way... Canaanites, Assyrians, Romans, Crusaders... visualize the battle between David and Goliat. - For registration and more information: 052-4228601 - tanachtiyulim@gmail.com
Palmach Museum Tel Aviv with Nachman Kupietzky - THU AUG 14th - Check-in 11:30am Lv. 11:45am
Return 4:30pm (approx.) - Newest state-of-the-art museum vividly portraying the pre-state defense army of Israel, 95NIS (115NIS non-members) must pay in advance Limit, Call Travel Desk to reserve (02) 560-9110 or 050-725-8392
IN THE DEFENSE OF SOUTHERN ISRAEL with the erudite licensed guide GIDON ABRAMOWITZ - Thursday July 31st - from 8:30am to 6:30pm; Ya'ar Hulda, Kibbutz Negba , Gesher Ad Halom & much more
We will hear the story of the defense of the Hulda Agricultural Farm in 1929 and tour Beit Herzl and then continuing south we'll identify with the courageous stand of the defenders of Kibbutz Negba. A nearby flourishing and unique nature reserve called TOM V'TOMER stands in memory of these two friends and their comrades. Gesher Ad Halom is the northern-most point on the Egyptian army's advance toward Tel Aviv in 1948. Hear about the miracle that stopped them in their tracks. on to Giv'at Yona, overlooking the busy port of Ashdod and finishing off at Giv'ot Hakurkar and the battle that took place at Kibbutz Niztanim. [Bring your lunch] 140/160NIS Call Naomi at the Travel Desk: (02) 560-9110 or 050-725-8392 - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!
Booked - call to be waitlsted for the next tiyul IYîh in August - Visit Jerusalem's Main Fire Station - Grand tour of the premises, a lift in the crane and an exciting ride in a fire truck - Visit the beautiful SHUL with its magnificent lights, the one & only shul in any of Israel's fire stations - Friday, July 18th at 9:30am, 25NIS Limited number of participants, Call Travel Desk 5609110 Naomi (or 050-725-8392) - Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!
A Memorable Afternoon in two neighborhoods commemorating the famous Sir Moses Montefiore, Mazkeret Moshe & Ohel Moshe with the famous lawyer and author of books about Jerusalem - SHABTAI ZACHARIA; Wednesday afternoon - July 23rd at 4:00 pm; Learn about two historical neighborhoods, one Ashkenazi - Mazkeret Moshe and one S'faradi - Ohel Moshe How they interacted: similarities and differences, Feel the atmosphere that reigned there close to 100 years ago, 36NIS per person, Please call immediately to reserve with Naomi at the Travel Desk: (02) 560-9110 or 050-725-8392, Shulamit's tiyulim are always treats; Come! You will enjoy her delicious sweets!
See the world-famous BELZ Synagogue - TUE August 5th 1:30pm, 25NIS per person, Advance registration & payment required - Meeting place details upon registration, Sign up with the Travel Desk - (02) 560-9110 or 050-725-8392
TOUR OF HOPE RENEWAL of HOLY PLACES in OLD JERUSALEM with outstanding licensed tour guide
Rebbitzen Feiga Kahana - We will see & hear about the Ramban Synagogue, the Churva Synagogue, Yeshivat Aderet Eliyahu and more - Wednesday, August 6th, 3:30 pm, 36NIS per person, Please call Naomi at the Travel Desk - (02) 560-9110 or 050-725-8392
The Back Page of TT820
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 13 Tamuz (July 16) to Erev Shabbat, 22 Tamuz (July 25)
Wednesday, July 16th - 13 Tamuz
9:20am Current Halachic Issues Rabbi Macy Gordon
10:45am Parshat HaShavua Rabbi Yosef Wolicki
various Shiur/Divrei Torah while you fold
12:30pm VIDEO / LIBRARY: Rabbi Zev Leff A Tzadik and his possessions...
12:30pm Ongoing CHI-KONG class (call Avi Hirsch 050-767-1722)
2:30pm Pearl Borow - 1st hour KUZARI; 2nd hour Chumash with Rashi
Wednesday, 8:00pm - "Torah & Self Esteem" with Dr. Josh Mark
Thursday, July 17th - 14 Tamuz
11:00am to 12:30pm The Problem of Evil - Dr. Hayim Abramson
12:30 to 1:00pm Literary Discussion - Dr. Hayim Abramson
various times Shiur/Divrei Torah while you fold
8:00pm VIDEO DOUBLE HEADER: ìIn Our Own Hands - The Hidden Story of the Jewish Brigade in World War IIî "Rerun" from Tuesday 12:30pm - and The Secrets Revealed: The Kosher Fish Primer with Rabbi Chaim Goldberg, OU Rabbinic Coordinator and Fish Expert
Friday July 18th - 15 Tamuz
9:00am Pirkei Avot - Rabbi Jeff Binefeld
11:00am RCA Daf Yomi by Rabbi Eli Ozarowski
6:02pm MINCHA (before PLAG)
6:19pm Kabbalat Shabbat & Maariv (after Plag)
REMINDERS: Husbands who go to an early Shabbat minyan should remind their wives not to light candles before PLAG , Remember to recite the Sh'ma at the proper time (from 8:17pm)
Shabbat Day
5:00pm Parsha & Perek Rabbi Binyamin Wolff
6:00pm Mincha
Motza"Sh July 19 - 17 Tamuz
Why is Sin'at Chinam worse than the Three Major Sins? by Rabbi Ephraim Sprecher
Sun-Thu in the Ganchrow Beis Medrash (first floor)
SUN-TUE-THU10:00am Rabbi Jeff Bienenfeld - 3rd perek in Moed Katan
11:15am RCA Daf Yomi by Rotation
1:20pm Mincha (this time stays the same throughout the year)
4:30pm Shiur in Masechet Brachot by Rabbi Hillel Ruvel
Sunday July 20 17 Tamuz
N'SHEI LIBRARY 10:00am to 12:00 noon (Sundays & Mondays)
9:30am Let's Learn Chumash Tonia Frohwein for women
10:30am Mystical Insights into the Months of the Year Golda Warhaftig women
11:30am Parshat HaShavua Shprintzee Rappaport
12:30pm "Lift me up so I can touch the sky" Aharon Romm
ULPAN lite & SPECIAL SHIUR for 17 Tamuz - Develop your conversational Hebrew with the unique "10 Minutes a Day" method AND Why Psalm 79 sings about the destruction of the Beit HaMikdash
Sundays at 2:30pm with Rabbi Ephraim Sprecher
Sunday, July 20th SHIV'A ASAR B'TAMUZ
5:45pm G-d and Man in the Holocaust Presented by Yitzchak Rubinstein (Shem OLam) - This presentation focuses on issues of Emunah and the Holocaust largely based on testimony from men and women
6:50pm Slow-paced MINCHA for the Fast Day followed by a review of "The Three Weeks"
8:05pm Maariv and refreshments (fast ends at 8:13pm)
Monday July 21 - 18 Tamuz
N'SHEI LIBRARY 10:00am to 12:30pm (Sundays & Mondays)
9:15am Excursions into the Book of Melachim with Pearl Borow
10:30am Rambam's 13 Principles - Rabbi Zev Leff
in recess Jewish History Series by Dr. Henry Goldblum
11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524
12:30pm VIDEO SCREENING in the LIBRARY - MON July 21 Rabbi Shlomo Riskin - ìThoughts on Mashiachî
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)
8:30pm Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan: SHOFTIM in Hebrew, (Questions? Call Sam Finkel 052-469-1263)
MASK - J'lem Chapter at the Israel Center maskjerusalem.cjb.net 0507542717, NEXT MEETINGs: Monday, July 28 with Yudy Weiner, 8:00-10:00pm
Tuesday July 22 - 19 Tamuz
The Israel Center and the Old City Free Loan Association 19th year over 5000 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 Please bring ID
Mini-Yesha Fair Natural Health Products, Glassware and Gifts, Tuesday July 22 19 Tammuz 10:00am - 3:00pm
9:00am Megilat Eicha - Rabbi Aharon Adler
10:15am Parshat HaShavua - Rabbi Sholom Gold
11:20am Lessons in Emunah a workshop on clarifying and strengthening our belief and faith - based on
Rambam's 13 Principles, Rav S.R.Hirsch's 19 Letters, and more. with Esther Sutton (1 hour plus - women)
"The Creative Memoir Club" Finding and expressing the stories in our lives. For women. Tuesdays, 1:00-2:30pm Facilitated by Esther Sutton. For further details, call 534-1922
12:30pm VIDEO SCREENING in the LIBRARY - TUE July 22 Robert Werman, M.D. - ìLiving With an Aging Brainî
NCSY Alumni - REMEMBER - Yom NCSY - Tuesday, July 22nd 3:00pm at the Great Synagogue, Jerusalem, Keynote address by Rav Yisrael Meir Lau Shlita
Tuesday, July 22nd 3:00pm - RCA - The public is invited to hear our guest speaker: Rabbi Seth Farber, founder & director of ITIM - The Conversion Crisis
6:30pm to 9:30pm- Jewish Meditation and Neuropsychology - 7th Session - Receiving Divine Inspiraton & The Tzefat Kabbalists - Must call: Rabbi Dr. Natan Ofir (Offenbacher) 052-240-8822 or 0722326630
8:00pm Rabbi Yonatan Kolatch - Meet the Meforshim (July 22nd) Shem MiShmuel
Wednesday July 23- 20 Tamuz
9:20am Current Halachic Issues Rabbi Macy Gordon
10:45am Parshat HaShavua Rabbi Yosef Wolicki
various Shiur/Divrei Torah while you fold
12:30pm VIDEO SCREENING in the LIBRARY - WED July 23 "A New Dawn" - Powerful documentary on the birth of Medina Yisrael. Using archival footage and interviews, the film provides an excellent history of the creation of the State of Israel. Beginning with Aliya Alef and Aliya Bet, the documentary moves through the Yishuv, World War II, the struggle against the British Mandatory powers including the execution of Jewish fighters for Independence, the United Nations vote, to the declaration of statehood. First time presentation of this film. (30 min)
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 Kuzari; second hour on Chumash with Rashi
Wednesday, 8:00pm - "Torah & Self Esteem" with Dr. Josh Mark
Wednesday, July 23rd 8:00pm - UPDATE FROM ACROSS THE OCEAN - U.S. Elections 2008 - Who's Afraid of Barak Obama? by Dr. David Luchins
Thursday July 24th - 21 Tamuz
11:00am to 12:30pm The Problem of Evil - Dr. Hayim Abramson
12:30 to 1:00pm Literary Discussion - Dr. Hayim Abramson
various times Shiur/Divrei Torah while you fold
Thursday, July 24th 8:00pm - RESPECT FOR THE DEAD - Second session of a seminar on the Man of Faith Struggling with the Holocaust Presented by Rav Yitzchak Rubenstein (further session on WED August 5th) (SHem Olam)
Friday July 25th - 22 Tamuz
9:00am Pirkei Avot - Rabbi Jeff Bienenfeld
11:00am RCA Daf Yomi by Rabbi Eli Ozarowski
6:00pm MINCHA (before PLAG) Don't light candles before 6:14pm
UPCOMING
SHABBAT Parshat Matot, July 26th 5:00pm - Mincha at 6:00pm - Rabbi Yaakov Moshe Poupko
Motza"Sh, July 26th 9:30pm with Dr. Dan Altura
Dr. David Luchins: Monday, July 28 8:00pm - Gay Marriages - Revisited
Mon, August 4 8:00pm - Should American Jews take sides in Israeli politics
Wednesday, July 30th 7:30pm - Book Launch for the second volume of Masters of the Word by Rabbi Yonatan Kolatch; Special guest speaker: Rav Hershel Schachter
Thursday, July 31st, 8:00pm (no charge) - Monthly meeting of THE HAPPINESS CLUB hosted by Rabbi Zelig Pliskin
Thursday, August 7th 8:00pm - GEULA B'RACHAMIM; What does it take to bring the redemption - mercifully? Rabbi Pinchas Winston author of over 20 books of Hashkofa, will be speaking about his latest book, "Geula b'Rachamim: 60 Daily Lessons to Help a Jew Yearn for Redemption".
"Just like with respect to the previous books, this is a beautiful, well-sourced work that clearly shows the importance of appreciating the gift of Eretz Yisroel, and how a Jew must make great effort to anticipate the redemption." from the Haskama by Rabbi Mordechai Friedlander
Orthodox Union
OU Kashrut ï Synagogue Support Services ï NCSY ï NJCD / Yachad / Our Way ï OURadio.org ï Kharkov ï Young Leadership ï Jewish Action ï IPA ï Project Areivim ï OU West Coast
Stephen Savitsky, President, Orthodox Union
Harvey Blitz, Chairman of the Board, Orthodox Union
Rabbi Tzvi Hersh Weinreb, Exec. Vice President, OU
Eliezer Edelman, Exec. Dir. Operations and Management
Headquarters: 11 Broadway, New York, NY 10004
212-563-4000 ï website: www.ou.org
OU ISRAEL
Seymour J. Abrams ï Orthodox Union ï Jerusalem World Center
Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk
OU Israel Center programs ï Makom BaLev ï Lev Yehudi ï Pearl & Harold M. Jacobs ZULA Center ï Machon Maayan ï NESTO ï Beit Kharkov ï OU Israel Communities ï OU Kashrut in Israel...
Yitzchak Fund, President, OU Israel
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Rabbi Dovid Cohen, Vaad member
Stuart Hershkowitz, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Zvi Sand, Vaad member
Harvey Wolinetz, Vaad member
Rabbi Avi Berman, Director-General, OU Israel
Menachem Persoff, Director of Programs, Israel Center
Phil Chernofsky, Educational Director and TT editor
22 Keren HaYesod ï POB 37015 ï Jerusalem 91370
phone: (02) 560 9100 ï fax: (02) 566-0156
email: office@ouisrael.org ï website: www.ouisrael.org
Torah Tidbits and many of the projects of OU Israel are assisted by grants from The Jewish Agency for Israel
Founders and initial benefactors of the Israel Center: George zîl and Ilse Falk
Torah Tidbits
Phil Chernofsky, editor ï tt@ouisrael.org ï (02) 560-9100 ext. 124
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Torah Tidbits is produced, printed*, collated, and folded in-house at the Israel Center
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