Shabbat Parshat SH'MINI - PARA
March 28-29 '08, 22 Adar Bet 5768
This Shabbat is the 199th day (of 383), 29th Shabbat (of 55) of 5768
VISHAVTEM BAARETZ ASHER NATATI L'AVOTEICHEM VI'HIYTEM LI L'AM... (Yechezkal 36:28)
Ranges are 10 days, WED-FRI 19-28 Adar B - March 26 - April 4
Summer Time - until Fri. morning, subtract 1 hr.
Earliest Talit & T'filin 5:45-5:33am
Sof Z'man K' Sh'ma 9:40-9:33am
(Magen Avraham: 8:54-8:47am)
Sof Z'man T'fila 10:41-10:36am
(Magen Avraham: 10:11-10:05am)
Mincha Gedola 1:16-1:14pm
Plag Mincha 5:37Ω-5:42pm
(based on sea level: 6:54-7:00pm)
Correct for TT 806 - Rabbeinu Tam (J'm) - 8:10pm - summer time
6:20 (5:39) Yerushalayim 7:34pm
6:38 (5:41) S'derot 7:36pm
6:38 (5:39) Gush Etzion 7:34pm
6:37 (5:40) Raanana 7:35pm
6:36 (5:40) Beit Shemesh 7:35pm
6:37 (5:41) Rehovot 7:35pm
6:37 (5:40) Netanya 7:36pm
6:35 (5:40) Be'er Sheva 7:35pm
6:36 (5:40) Modi'in 7:35pm
6:20 (5:40) Petach Tikva 7:35pm
6:20 (5:39) Maale Adumim 7:34pm
6:36 (5:39) Ginot Shomron 7:34pm
6:36 (5:39) K4 & Hevron 7:34pm
6:36 (5:39) Giv'at Ze'ev 7:34pm
6:25 (5:38) Tzfat 7:34pm
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...
Sh'kalim and HaChodesh are fixed based on Rosh Chodesh (Adar or Nissan). Zachor is fixed based on Purim.
PARA is always the Shabbat before HaChodesh. This results in there sometimes being a free Shabbat (known as a HAFSAKA) between Sh'kalim and Zachor, and sometimes not. Sometimes there is a HAFSAKA between Zachor and Para, and sometimes not. But never is there a HAFSAKA between Para and HaChodesh. It cannot happen because of the "rule" of Para. It is the Shabbat before HaChodesh. Period. Sometimes there are two HAFSAKOT; usually there is one. Never is there none. This year's HAFSAKA between Zachor and Para was filled in Jerusalem by Shgabbat Purim. Which gives us the unusual situation of reading from multiple Sifrei Torah on five consecutive Shabbatot. Aside from this situation, three is the largest number of consecutive Shabbatot with more than one Torah on each Shabbat.
This Shabbat, 22 Adar Bet, is the 100th yahrzeit of R' Yechiel Michel HaLevi Epstein z"l, the ARUCH HASHULCHAN.
2403 years ago (in 3365) on 25 Adar, Nevuchadnetzar died. On that day, Tzidkiyahu was released from prison and he died on the following day and was buried with honor
"To juxtapose Geula to Geula"
That's the official reason for moving Purim into the second Adar (or having Purim in the second Adar - the difference between these two similar ways of saying it depends upon which Adar is considered the "real" one and which is the added month). The Geula story of Purim should be linked to the Geula story of the Exodus and to Pesach, with always exactly one month between them. Full Moon - it's Purim. At the next Full Moon, it's Pesach. (Reminds one of how the Indians - oops, Native Americans used to talk.) Y'tzi'at Mitzrayim occurred in the year 2448 from Creation. Shortly before we received the Torah. Purim happened 957 years later, in 3405 (total side point: there are 3045 words in Megilat Esther), at the time of the closing of the Tanach, and on the occasion of another phase of Receiving the Torah (KIY'MU MA SHEKIBLU).
Perhaps a message and lesson of purposely having Pesach follow Purim is to let us ponder their common factors and draw messages from them both.
The Torah commands us to celebrate the Exodus - even though it wasn't a "and they lived happily ever after" kind of experience. In fact, tradition tells us that only 20% of the total population of Jews in Egypt came out. And their behavior in the Midbar was lacking, to say the least. But partial redemptions are causes for celebration too. Purim tells us the same thing. We were in exile. We continued to be in exile. But we still have much to celebrate.
Now let's take these thoughts a serious step further. What prevented (or is delaying) the happy ending to Y'tzi'at Mitzrayim? The Golden Calf. The sin of the spies. And a shameful list of other incidents that displayed lack of faith and trust in G-d.
We can do something about that.
Where was the enthusiastic mass return to Eretz Yisrael following the miracles of Purim?
The events of Pesach and Purim should have resulted in an appreciative nation that would finally remain faithful to G-d and become the holy nation He wants us to be.
They still can. It is up to us to bring about the Complete Geula by learning the lessons of Jewish History and meriting no more delay.
26th of 54 sedras; 3rd of 10 in Vayikra
Written on 157.2 lines in a Sefer Torah, rank: 42
6 Parshiyot; 3 open, 3 closed
91 p'sukim - ranks 41st (4th in Vayikra)
1238 words - 41st (5th in Vayikra)
4670 letters - 41st (5th in Vayikra)
tied with Chukat, more p'sukim, fewer words
17 mitzvot of the 613; 6 positive; 11 prohibitions
Aliya-by-Aliya Sedra Summary
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes.
Kohen - First Aliya - 16 p'sukim - 9:1-16
[S> 9:1 (31)] On the 8th day, Aharon was commanded to offer the first set of sacrifices (not counting the korbanot that were brought during the previous preparatory week). Specifically, "personal" korbanot - an EIGEL (calf) as a CHATAT and an AYIL (ram) as an OLAH.
Then the People offer a goat as a CHATAT and a calf and a lamb as OLOT. Then a bull and ram as SH'LAMIM.
Ponder this... It is ìobviousî that the CHATAT of a calf is an atonement for the Sin of the Golden Calf and/or an indication that G-d has forgiven the people for the Golden Calf. In one context the Golden Calf was called "the calf that Aharon made". Therefore, the calf on the Eighth Day is his CHATAT. The calf of the people is an OLAH, rather than a CHATAT. OLAH is brought for thoughts of certain sins; CHATAT is for acts. Those of Bnei Yisrael who DID whatever we will call it, the EIGEL, were killed. The rest of us were "guilty" of indecision, fence-sitting, confusion - "sins" of thought. Our calf was an Olah. Aharon's OLAH was a ram, reminding us of Akeidat Yitzchak. No sin associated with that. (Olah is not always about sin.) Our CHATAT was a goat, reminding us of our former collective sin of the selling of Yosef and deception of Yaakov with the help of goat's blood.
SDT: The Kohen Gadol removes his gold garments before entering the Holy of Holies on Yom Kippur, because the "accuser does not become the defender". Why then would we not make the same argument against Aharon's offering of a calf as a Korban? Rashi indicates that the super-sensitivity involved here applies inside the Mikdash, but not outside (at the Altar).
Here's a general answer to this question and others. Horns from the bovine family of animals are not acceptable as a Shofar. On the other hand, look at these korbanot. And the fact that the Para Aduma is considered an atonement for the Golden Calf.
The K.G. didn't enter "inward" with gold, but what greeted him inside was an ARON plated with gold, gold rings, gold-covered poles, a solid gold lid, and K'RUVIM of gold.
Bottom line: If G-d commands us to use gold, we use it. If He says no, we don't. Calf, cow, yes, no. Fine with us. Yes AND no, just as G-d commands. Apply your own logic and do what you decide is best - WRONG. Not up to us. Halacha tells us what is appropriate.
Carrying this a step further into the realm of MASHAL - analogy. Picture this:
A nine year old boy is left home alone while his parents go out shopping. They return an hour later to find out how their son spent his time in their absence. He was busy with his new box of 128 Crayola crayons (the box with the built-in crayon sharpener), drawing beautiful colorful pictures... all over the kitchen's white walls. After yelling at the kid, making him clean the walls, and grounding him until his 30th birthday, the parents do two, seemingly contradictory things. First, they confiscate his crayons - if this is what you do with them, you shall not have them! And then, the next afternoon, they sit the boy down at the kitchen table, give him several sheets of paper and return his crayons top him. But not for his own use. He is to use his crayons to draw some nice, colorful pictures which they will all take over to the children's ward of the local hospital and brighten up the room with them.
Should the boy have used his crayons to write an apology to his parents for his misdeed? No. Better use a pen or a pencil. The crayons are too sensitive. They are associated with his "sin". But, at his parents' "command", he uses those very same crayons to effect a TIKUN on what he had done wrong.
So too, gold no and gold yes. Cow horn no, and calf/cow offerings yes. And, similarly - and most recently - eating and drinking, no - on Taanit Esther, to atone for and effect a TIKUN of the improper, inappropriate eating and drinking at Achashvei- rosh's parties. AND, eating and drinking, YES, even to excess, on Purim day, for the same atonement and the same TIKUN. Fasting when required AND eating/drinking for the sake of Heaven, and L'SHEIM MITZ- VA, are both the proper thing to do.
Levi - Second Aliya - 7 p'sukim - 9:17-23
The Torah continues the details of the opening set of sacrifices, the accompanying Mincha, the Sh'lamim, what parts go on the Mizbei'ach. This short Aliya concludes with Aharon raising his hand(s) to the people and blessing them.
The Torah spelled YADAV, his hands, without the second YUD, making the word resemble YADO, his hand. From here comes the tradition of the kohanim holding their two hands together as one during Birchat Kohanim.
SDT: Baal HaTurim says that the three parts (3 p'sukim) of Birchat Kohanim correspond to the three kinds of korbanot that Aharon brought on this first day of official functioning of the Mishkan. May G-d bless you and protect you... from sin (CHATAT), the second pasuk uses words that tie in with OLAH, and the SHALOM of the final pasuk corresponds to SH'LAMIM.
Shlishi - Third Aliya - 12 p'sukim - 9:24-10:11
A Divine Fire descended and consumed everything on the Mizbei'ach. The people reacted to this miracle with praise to G-d and reverence for Him.
Then Nadav and Avihu, two sons of Aharon (who had been assisting Aharon), took censers with fire and offered incense before G-d. The fire was their own, not that of the Mizbei'ach. A Divine Fire struck them dead, consuming them from within, leaving them outwardly unmarked.
Moshe's words of consolation to Aharon are met with Aharon's silence. Moshe calls two cousins, Misha'el and Eltzafan, sons of Uziel, to remove the bodies. (That Aharon would not be allowed to become TAMEI to his sons is known from the rules of Kohein Gadol. But neither were Elazar and Itamar allowed to tend to the bodies. Although neither was a kohein gadol, they had been anointed to the k'huna which gave them the status of KG. Hence, the cousins, who were Leviyim had to be called.)
[According to the opinion that the 8th day refers to the 8th day of Nissan, it was Misha'el and Eltzafan who were on their seventh day of ritual impurity from contact to the bodies of Nadav and Avihu, who were the ones who "complained" to Moshe about not being able to participate in Korban Pesach (the first annual one). They were "rewarded" with the parsha of Pesach Sheini, set down in the Torah in the context of their story. According to the other opinion, the people who said LAMA NIGARA were others that were TAMEI.]
(Almost in reaction to the tragedy,) the Torah next sets down several rules (mitzvot) for kohanim, to save them from endangering their lives. Kohanim may not enter the Mikdash with long hair (a monthly trim was required) [149,L163 10:6], nor with torn garments [150,L164 10:6]. They may not leave the Mikdash while performing their sacred work [151, L165 10:7].
[P> 10:8 (4)] Furthermore, kohanim may not enter the Mikdash while under the influence of wine [152,L73 10:8]. Violations of any of the above would be a show of disrespect to G-d. [Some commentators infer from this last prohibition that Nadav and Avihu had drunk wine before they entered the Mishkan. Others offer different reasons for their deaths.]
MitzvaWatch: With Mitzva #152, we have an example (there are others) of a mitzva that has a specific context and application from the Torah, but the scope of the mitzva is much wider. The Written Word forbids a Kohen from doing sacred service while having recently drunk wine. Sefer HaChinuch gives a second definition for mitzva, based on the Oral Law. Namely, a halachic authority may not render a decision (psak) while under the influence of alcohol. (It seems that this prohibition does not apply to divrei Torah and the like - only to halachic decisions.) This prohibition is NOT a case of Rabbinic extension of the scope of Torah Law (there are plenty examples of that); it is part of the Oral Law on the D'Oraita level.
It is interesting to note that the Sefer HaChinuch, whose final paragraph of each Mitzva presents its applicability - who, when, and where, says that this mitzva  applies to men and women in the time of the Beit HaMikdash, that is for the first part of the mitzva. As to the second application of the mitzva, this, says the Chinuch, applies in all times and all places, to men AND women who are qualified to render halachic decisions. Noteworthy is that the Chinuch, approx. 800 years ago, acknowledged the permissibility of a woman being qualified to poskin halacha. We have yet to catch up to him, but there is progress in that direction.
SDT: Two of the other "traditions" as to what Nadav and Avihu did wrong are that they decided a point of halacha on their own, in the presence of their "rebbi" (Moshe Rabeinu), and that they did not consult with anyone in this halachic matter. It behooves us to learn a serious, sobering lesson (among others) from all of the possible flaws in the actions of Nadav and Avihu. One must be careful when it comes to deciding the correct halacha for oneself and his family. Consulting a Rav is an excellent "habitî to get into.
R'vi'i - Fourth Aliya - 4 p'sukim - 10:12-15
[P> 10:12 (9)] Moshe next commands Aharon, Elazar, and Itamar to eat the Minachot and parts of the various offerings of the day. (Some was to be eaten only by them, in the area of the Mishkan; other parts could be taken ìhomeî and shared with their families.) This was an unusual command, since generally, kohanim who have suffered a close loss would not eat of the sacred foods on the day of the burial. Nonetheless, Moshe tells them that he was thus commanded to tell them.
Chamishi - Fifth Aliya - 5 p'sukim - 10:16-20
When Moshe realizes that the CHATA'OT (sin offerings) were burned, he gets angry with Elazar and Itamar (and Aharon, says Rashi, but to avoid a brother-brother confrontation and shaming Aharon, Moshe addresses his nephews) for not eating of the korbanot, as they were instructed to do. Aharon defends his sons' behavior by explaining that the loss of their brothers would make a "business as usual" attitude unacceptable in G-d's eyes. Moshe accepts Aharon's words.
Shishi - Sixth Aliya - 32 p'sukim - 11:1-32
[P> 11:1 (28)] Two and a half sedras devoted to sacred meat (i.e. korbanot), and now we have the presentation of the animals we may and may not eat.
There is a "neat" parallel among the beginning of the book of Vayikra, the story of No'ach immediately after the Flood, and the first Order of Mishna. Our antediluvian (before the Flood) predecessors were not permitted to eat meat. Only No'ach - AFTER offering Korbanot of the kosher animals on the Teiva (Ark) to G-d - was given permission to eat meat, provided that the animal be dead first, before taking its meat. In other words, using animals for sacred purposes then allowed personal, profane use. That's what we find in Vayikra. Two and a half sedras of Korbanot FOLLOWED by "these are the animals you may eat..." And this is what we find in Mishna. Seder Kodashim (5th of the 6 orders of the Mishna), begins with Masechet Z'vachim which deals with animal sacrifices, then Masechet M'nachot - offerings from the plant world (olive oil, flour, wine...), and then - and only then, Masechet Chullin with the laws of ritual slaughter, meat in milk, and various other mitzvot relating to the "secular" use of animals.
There is a positive mitzva to check the signs of kashrut of a mammal to determine its kashrut status [153, A149 11:2]. It is forbidden to eat of animals that lack one of the signs of kashrut (split hoof and cud chewing), and of course, those that lack both] [154,L172 11:4]. The Torah names three animals that chew their cud but do not have split hooves - the camel, shafan, arnevet, and one that has a split hoof but is not a ruminent - the pig. We may not eat their meat, and handling their carcasses renders one TAMEI, ritually unclean.
Likewise, one is required to examine fish for scales and fins [155,A152 11:9]. It is forbidden to eat non- kosher fish [156, L172 11:11].
MitzvaWatch: Think about this: If the Torah only prohibited fish without scales (for example) and not commanded us to examine the fish to see if it's kosher, we would have to examine fish for scales to determine if they are kosher anyway. Why, then, is examining fish for its kosher signs a mitzva among the 248 positive members of the 613? The question, and the answer as well, is that there are some mitzvot that it was "unnecessary" for G-d to command us; we would do them anyway. However, "G-d wanted to benefit Yisrael, therefore He heaps upon us Torah and Mitzvot". This is the mishna of Rabbi Chananya b. Akashya at the end of Makot, the one borrowed for the end of each chapter of Pirkei Avot.
There are other ways to look at this issue. The positive mitzvot and prohibitions of kashrut interact as in the following example:
A guy goes down to the lake to fish. He catches some fish, cleans them, fries them up on his camping gear, and enjoys a delicious fresh fish dinner. A friend of his then comes by for a shmooze. When he tells the friend about his dinner, the friend asks him about the fish - what kind was it? Was it kosher? The guy says - oops, I don't really know. He rum- mages through is trash bag and finds the fish's skin. To his relief, that there are scales and fins and that the fish was indeed kosher.No violation, of course, of the prohibition of eating non-kosher fish, but a violation (non-fulfillment) of the positive command to check for the signs of kashrut. And that is a Torah "violation" (or, at least, non-fulfillment).
Similarly, a person goes into a restaurant for dinner and has a delicious meal. On his way out, he meets someone who asks him if the restaurant is kosher. He embarrassingly admits that he assumed it was but didn't check for a certificate of kashrut when he went in. He looks around and discovers to his relief that in fact the restaurant has a reliable hashgacha.
He would be in no violation of the prohibitions, but he would be in non-fulfillment of the (spirit of the) positive mitzva to check for signs of kashrut. This might not be on a Torah level, but the concept is the same. So too for new candy bars and other food products. One must read the labels carefully, and if necessary, investigate the reliability of the hashgacha, if it is unfamiliar to him.
With birds, the Torah lists 20 kinds of birds (not species, families, genus, etc. - but kinds) that are not kosher [157,L174 11:13]. All the rest of the birds are kosher. How do know if a particular bird is in one of the forbidden families or not? Usually, the answer is TRADITION. We eat chicken etc. because we have an unbroken tradition. See PP explanations (p.16) for more details.
Finally, the Torah specifies four types (8 families) of locust that we may eat. Checking their identities is a mitzva [158,A151 11:21]. All other insects are not permitted to us. We have lost the ability of identifying kosher locust, so we don't eat any of them. [Some Yemenites have the necessary traditions to identify the kosher varieties. As to whether they eat locust or not, ask your Yemenite friends.]
[S> 11:29 (10)] Next the Torah deals with the ritual impurity of creeping things [159, A97 11:21].
Sh'vi'i - Seventh Aliya - 15 p'sukim - 11:33-47
Minding the laws of "purity" of food and drink is a mitzva [160,A98 11:34]. (It is one of the details of these laws that "requires" us to wash for karpas at the Seder table, and in general before wet food, all the time.)
[S> 11:39 (9)] Once again, the Torah presents the rules of the carcass of animals and the resulting ritual impurity from contact of various types [161,A96 11:39]. The Torah reiterates the prohibition of eating "creepy things" [162,L176 11:41], as well as worms and insects that infest fruits and vegetables [163,L178 11:41], seafood and other life-forms that inhabit the water [164,L179 11:43], and maggots that develop in rotting food material [165,L177 11:44].
All of the above is meant to elevate the Jew's soul to the sanctity that G-d wanted us to attain. For us, there is a direct link between body and soul, the spiritual and the mundane. The laws of kashrut bring the point home.
Maftir - second Torah - 22 p'sukim; Bamidbar 19
Parshat Para is read on the Shabbat before Parshat HaChodesh which presents us with the mitzvot of Korban Pesach, because the most common and important time for ritual purification on the part of most of the people was around the beginning of Nissan, as part of one's preparation to be in Jerusalem for Pesach and to bring and eat K.P. Parshat Para from Parshat Chukat, contains to mitzvot of Para Aduma - that is, the preparing of the potion from the ashes of the Red Heifer, the general mitzva of the concept of ritual limpurity from contact with a corpse, and the mitzvas of purifying oneself with the Para Aduma potion.
Parshat PARA is considered by some to be a Torah requirement, similar to Parshat Zachor.
Haftara - 23 p'sukim - Yechezkeil 36:16-38
S'faradim end 2 p'sukim earlier
The Haftara takes the concept (from the Maftir) of an individual becoming TAMEI and requiring purification with special water as an analogy for the people of Israel who defiled them- selves with the sin of idolatry and other sins, and their (our) need for a purification process with "G-d's spiritual waters of the Torah".
[In Va'eira, we find G-d's promise to take us unto Him and then He will bring us to Eretz Yisrael, in the haftara, the order is switched.]
The last p'sukim refer to a multitude of sheep - for sacrifices... This is a reminder of the large number of sheep brought to Yerushalayim for KP.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 420
Laws of Injuries to Neighbors
We recently had a case presented to our Beit Din regarding neighbors and easements, which we did not take since I knew one of the parties very well and the other side asked me to stay on the Beit Din in spite of this. I decided not to do so. I recommended a rabbi who was familiar with these laws to take the case which he said he would.
We shall begin this lesson with a discussion of easements over a neighbor's land. Reuven and Shimon are neighbors, each owning a parcel of land next to the parcel of the another owner. Reuven wants to build an addition to the structure on his own land, but a beam or spar that will be used in the construction of the addition will protrude over Shimon's vacant land. Shimon may, by order of the Beit Din, prevent Reuven from extending his spar even minutely over the airspace of Shimon's land. Shimon may so prevent him because it interferes with Shimon's privacy when Reuven uses the spar. It is assumed that Reuven will use the spar to hang things thereon, and when he does so he will almost instinctively gaze upon Shimon's land and there is thus an invasion of Shimon's privacy. Assume that Reuven did put up such a spar and he is ordered by Beit Din to remove it. Until he does he may not use it, but Shimon may use it since it is on Shimon's land. The reasons given why Reuven may not use the airspace of Shimon are that there may be overviewing, a serious tort; and also there may a deprivation of Shimon to be able to avail himself of the use of that part of his own land since Reuven has already placed his spar there. Just as Shimon can prevent Reuven from extending Reuven's spar over Shimon's airspace, Shimon can prevent Reuven from inserting a spar or even a small nail into Shimon's wall, which is at the edge of Shimon's boundary line.
Although Reuven will not be guilty of overviewing if he inserts his spar into Shimon's wall, and will not be prohibiting Shimon the use of the wall (since Shimon could not build under Reuven's spar in any case since he does not own the space under Reuven's spar), Shimon can plead that the spar inserted into the wall weakens the structure of the wall. Reuven can, however, extend a spar just short of Shimon's wall as long as it is on his own property and there is no danger of overviewing. Since one of the reasons for enjoining Reuven from overhanging his spar over Shimon's airspace is that Reuven may overview Shimon's activities on his land, if Reuven is already overviewing Shimon's land this tort and this reason would not be applicable. Thus if Reuven already has window openings toward Shimon's land and Reuven is already legally overviewing Shimon's land, then Reuven may extend his spar out of the building on his own land within his boundary even if its use would enable Reuven to overlook Shimon's land. Reuven may have acquired a presumption to maintain doors or windows facing Shimon's land. Reuven may have purchased the house from Shimon who built it with windows that were then facing his own land. Or Reuven and Shimon might have been partners and divided the land with the understanding that each would be permitted to open a certain number of windows and doors facing their mutual courtyards or divided courtyards.
Assume that Reuven has a tile roof that requires spars to be extended beyond the roof to keep the tiles in place and the spar and perhaps even the eaves extend somewhat into Shimon's airspace. Reuven has these eaves so that when rainwater or snow falls from the sloped roof it will not fall against the wall of his own house and damage it. Reuven may keep his spars and eaves there without obtaining a presumption to continually maintain these spars and eaves. Whenever Shimon wants to build in the space occupied by theses spars and eaves, he may demand that Reuven remove the spars and eaves. Currently in most communities there are laws requiring a person who builds a house to build it far enough away from the boundary line so that his spars and eaves do not extend beyond his boundary line onto his neighbor's land.
Shimon can prevent Reuven from placing a gutter pipe or spout that will extend into Shimon's airspace or from placing a leader within Reuven's own boundary on his own wall that will conduct water onto Shimon's land. If Shimon does not protest any such actions by Reuven, Reuven will acquire a presumption. Assuming that Reuven has acquired a presumption to keep his gutter pipe and/or his spout in the airspace above Shimon's land, Shimon may build under the gutter pipes or the spout, and Reuven cannot complain that the construction work on Shimon's structure will damage the gutter pipe or the spout.
Shimon may then have the water collected in a receptacle or in a pipe. But Shimon cannot insist that Reuven change the location of the gutter pipe or spout or even shorten it, unless Beit Din decides that it will not cause any harm to Reuven to change the location or to shorten it. Assuming that Reuven has acquired a presumption to have his water flow from his roof to Shimon's roof. Shimon may raise the height of his roof. In doing so, however, he must provide access for the flow of the water from Reuven's roof onto Shimon's land and Shimon's roof and gutter pipes must be recessed sufficiently so that they will not cause water to flow onto Reuven's land or roof. If Reuven has acquired a presumption for the gutter pipe, spout or leader, he may not remove them or block them up without the permission of Shimon. For just as Reuven obtained a presumption to maintain these pipes, so did Shimon simultaneously obtain a presumption to have the water flow onto his land. If Reuven does remove his pipes in such instance, Shimon must make an immediate protest and failing to do so, will be deemed to be his acquiescence to Reuven removing his gutter pipe. This will also prevent Reuven from once again placing a gutter pipe there based on the old presumption. If the wall on which the gutter pipes were resting collapses, whenever Reuven rebuilds the wall he may also replace his gutter pipe thereon in the same situation as before. If Reuven, during the time that the wall is down, sees Shimon constructing a structure that will prevent Reuven from placing his gutter pipes on a reconstructed wall and Reuven does not protest Shimon's actions, Reuven has lost his right to thereafter place his gutter pipes when he reconstructs the wall. However, If Reuven removes the roof from his own house, he may also remove the gutter pipes without Shimon's permission.
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 email@example.com
MISC section - contents:
 Vebbe Rebbe
 From the virtual desk of the OU VEBBE REBBE
The Orthodox Union ñ via its website ñ fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
Q: I am studying to convert to Judaism with an Orthodox rabbi. I know that tattoos are viewed negatively by my rabbi and others. People are unaware that I have some (not obscene ones). I am concerned that when I will put tefillin on, people will find out. I have heard that people with tattoos are not be buried in a Jewish cemetery. Should I just not convert? Will rabbis accept me?
A: We mustn't advise whether you should convert without knowing you. However, tattoos should not be a serious factor. While there is a Torah prohibition not to have tattoos done (Vayikra 19:28), this applies only to Jews. Therefore, people should and a rabbi would know that you did nothing wrong and not cast aspersions on your worthiness as a convert. Despite rumors to the contrary, even one who had a tattoo made as a Jew (in a forbidden manner) may be buried in a Jewish cemetery. There is not even a clear obligation to remove a tattoo, as the main issue is the agreement to have it put in his flesh, not its existence (Bemareh Habazak V, 78). If it involves themes of paganism or obscenities, it is proper to keep it covered whenever possible (ibid.).
That being said, we understand your feelings and encourage you to avoid situations where you will be embarrassed later. When living as a religious Jew, your (visible) tattoos may make you stick out in a negative way. While one may either keep the fact of being a convert quiet or make use of the many sources that allow him to be proud of his brave, laudable step, you likely will not want to display elements of the past of which the tattoos remind people.
Let us take a quick look at some of the systems of removing tattoos. You should consider your options now because some systems are problematic for a Jew. Therefore, if a certain system is something you want to use (we do not give medical advice), the time to do it might be now.
One mild system (with moderate results) is to apply a chemical cream over time that fades the color of the tattoo. This is permitted for a Jew, which is good because even if you started now, your conversion may go through before you have completed treatment.
Plastic surgery (which is uncommon for tattoos) requires cutting the body and is halachically problematic because a Jew may not cause injury (even if it will eventually heal) to his body. While there are grounds for leniency when it is done to improve or beautify the body, not destroy it, the matter is best avoided when alternatives exist. Laser treatment, which breaks up the dyes and allows them to be removed from their position among the levels of skin, is usually not problematic because there is not always any damage and at least not serious scarring (Bemareh Habazak, ibid.).
A final system is called ìcover up.î One injects new dye that makes the tattoo only faintly visible. There is some question as to whether the full prohibition of tattooing applies only to writing or whether any mark is equally bad (see Rav Basri in Techumin X, pp. 282-7 and Bemareh Habazak II, p. 81). If inserting any mark is fully forbidden, then the cover up injection is likely forbidden. If simple marking is rabbinic and especially if it is forbidden only because it looks like tattooing, then there is room to say (although it is not clear) that when it is done in order to make the previous marks weaker, it is permitted. Furthermore, the full prohibition may not apply when it is made for a technical need such as marking a slave (obviously no longer in practice) (Shulchan Aruch and Rama, Yoreh De'ah 180:3). If this rule is true (see Mishpetei Uziel II, YD 22 who says it is talking about an exceptional case), it is likely permitted when the injection is done to minimize an existing tattoo. Nevertheless, it is right to perform the cover up before converting. (B'tzel Hachochma V, 82 analyzes cover up at length and does not come to a clear conclusion).
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 firstname.lastname@example.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
 Candle by Day
One who does not have to be tactful is far more to be admired than one who displays great tact.
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
 CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
The Talmud in TRACTATE MEGILA (10b,11a) cites various verses with which a number of Talmudic rabbis began their Purim sermons. It cites R. Levi has having opened with the following: ìNow if you will not drive out the inhabitants of the land etc.î (Bamidbar 33:55). The verse continues that they will become ...as thorns in your sides and they will (constantly) oppress you in the land on which you dwell:
How, we may ask, does R.Levi's opening verse, which deals with the initial conquest of the Land of Israel, relate particularly to the Purim story.
I believe the point of R. Levi was to offer a truism regarding our dealings with our enemies in general, that would therefore apply, even more so, to our eternal nemesis Amalek. The lesson is that one cannot ìdilly-dallyî with those that are out to destroy us. Once we identify them as clear adversaries, we must act decisively and with the firmest resolve against them. If not, things will not get better but will consistently deteriorate to the point that they will be an ongoing thorn in our side. This principle is seen vividly in the Purim story when Mordechai urges Esther to act on Klall Yisrael's behalf. She answers that things will have to wait awhile as she is not scheduled to be summoned to the king for another thirty days. To which Mordechai responds: If you shall remain silent at this present time... you and your household will be lost... and who knows if it was not for this moment that you attained royalty.î The message undoubtedly penetrated since we see that from that moment on Esther acts with great resolve, thereby saving the day by successfully ridding us of Haman and his murderous decree.
R. Levi's message is a most crucial one for our times where we often fail to identify evil, and certainly fail to act against it with firm resolve. It is R. Levi's general lesson that only when we are firm and resolute, then with G-d's help, victory over our adversaries is surely at hand.
Rabbi Moshe Chaim Sosevsky, 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
 Wisdom and Wit
R' Aryeh Levin once saw a woman knitting at a very fast pace. When he asked her what the rush was, she explained that that day her son's yeshiva tuition was due, and she had to be sure to finish knitting all the items that had been ordered from her so that she would have enough money to pay the Rebbe. ìBut surely tuition can be paid tomorrow?î said R' Aryeh.
ìNo,î said the mother.î If I do not pay today, I am afraid that even without this being deliberate, the Rebbe might harbor a subconscious negative feeling toward my son.î
Upon hearing this, R' Aryeh told her: ìMay your son grow to be a great Torah scholar.î
That son was R' Betzatzel Zolti, who later became the Chief Rabbi of Yerushalayim.
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" ó available at your local Jewish bookstore (or should be). Excerpted with the permission of the copyright holder
 Parsha Points to Ponder - SH'MINI
1) Why did G-D tell Aharon to command the Jewish people regarding the sacrifices in the beginning of the Parsha instead of Moshe doing so as usual (see 9:2-3)?
2) Why does the Torah first mention that Aharon will bring an offering to atone for himself AND FOR THE NATION and then repeat that he will bring an offering AND ATONE FOR THEM (9:7)?
3) Why does the Torah relate BECAUSE I AM HASHEM YOUR G-D WHO RAISED YOU OUT OF EGYPT TO BE YOUR G-D, specifically following the law not to become impure through an insect which crawls of the ground (11:44-45)?
THESE ARE THE ANSWERS
Ponder the questions first, then read here
1) The Ohr HaChayim suggests that since they are bringing offerings to atone for the golden calf (see Rashi on verse 2 and, according to many, the Mishkan is necessary because of that sin), it is fitting for Aharon who was involved with that sin to lead the purification process.
2) The Ramban explains that with those introductory words, AND FOR THE NATION, the Torah is emphasizing that a person must first cleanse himself and only then can he turn his sights on purifying others. Then the Torah describes the actual sacrifice which will atone for the others.
3) The Kli Yakar answers that things which exist closer to the ground represent the highest level of physicality and, therefore, the insects which crawl on the ground have the highest levels of impurity as captured by the unique words that they make IMPURE YOUR SOULS. The symbolism of G-D redeeming us from Egypt, a place steeped in physicality to bring us to Israel, the height of spirituality is very appropriate to capture why G-D wants us to stay away from that which represents the darkness of the purely physical.
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, email@example.com
 from Machon Puah
Merit and Mazal - Part 2
Last week we spoke about the relationship between merit and mazal and we brought in the Gemara that stated that how long a person lives, children and livelihood are dependent on mazal. We saw the example brought by the Gemara that Raba and Rav Chisda were both righteous, but Raba lived for forty years, while Rav Chisda lived to the age of ninety two.
This seems to contradict the words and spirit of the Torah that we can change our fate based on our observance of mitzvot and through prayer. We saw the answer of Rabbeinu Nissim that what the Gemara means is that these areas are not dependent only on merit and that there is an element of mazal included.
The example of Raba and Rav Chisda is very important and we mentioned last week that Raba may have had a genetic problem and that in his family they did not live too long whereas Rav Chisda may have come from a family who all lived well into old age, and therefore Rabbeinu Nissim explained that these things cannot always be changed.
However while the Gemara tells us that Raba lived to the age of forty and Rav Chisda lived to the age of ninety two, it does not inform us how long would they have lived without their merit and without their prayers. It is very possible that other members of Raba's family died at an even younger age and that he reached the age of forty due to his merits.
So that while we see the end result, we do not know the starting point. Rabbeinu Nissim explained that not everything is dependent on merit, but merit does definitely count for something, we just do not know how much.
Therefore while the Gemara presents a picture that merit is not the only element that determines our fate regarding the length of our lives, our children and our livelihood, it is clear that without merit we would still achieve less in all these areas.
So one has to work on both fronts, we have to invest all our energy into prayer, mitzvot and other merits, while at the same time realizing that these are limited in their ability to change all things. Raba prayed and lived to the age of forty but no more and this was the best for him and he and we must be happy and satisfied with this conclusion.
The same is true with fertility and treatment. It is commendable to do all one can to have children while still accepting objective realities when we face them and finding positive ways to live with them.
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
 Portion from the Portion by Rakel Berenbaum
FEEDback to firstname.lastname@example.org
These are the flying animals you must avoid... the stork...
After three days of Purim with all that eating and drinking, who can think of food? But that is one of the topics of this weeks portion. All 46 verses of chapter 11 deal with the dietary laws, what we as Jews are allowed to eat and what we are not allowed to eat.
People ask, what is the purpose of all these rules about food? Is it a special diet to lose weight (we wish)? Maybe it's actually a diet to put on weight with all that kugel, chulent, and kreplach? Maybe these laws are a special health diet? This is what the Rambam suggests in the third chapter of Guide to the Perplexed. This is not the opinion of all the commentators though. Most see these laws, not as a way to protect our body, but rather as a way to protect our soul. According to the Rabbis, eating TAMEI animals has a detrimental effect on our soul - an effect that even repentance can't totally erase. T'shuva brings forgiveness, but cannot totally heal the scars to our soul brought by eating non-kosher. (This must be the reason that so many people are more strict about hechsherim - kosher food certifications, than other mitzvot.)
It might be hard to understand how eating a certain type of fish or fowl can affect our soul .The Ramban says that the birds enumerated in this portion are forbidden for us to eat because they are cruel - they are carnivores. Knowing this helps us understand a bit better. The bird's aggressive nature somehow penetrates into our being when we eat it. This nature would be hard to extricate.
But the Torah includes in the list of non-kosher birds the CHASIDA, what some translate as the stork. The Talmud in Chulin says the bird is called the CHASIDA because it does CHESED - kindness towards its friends. One may ask - if the bird does kindness, why is it listed with the non- kosher birds that Ramban calls cruel. Isn't chesed, kindness, a good trait?
The Chidushei Ha-Rim says that the stork only does favors for its friends and not for strangers. It is good to do chesed for friends, but it is not enough that is considered Tamei - impure and is a bad attribute to inculcate into our being. G-d wants us to do chesed for everyone, even people who may be strangers, strange or just different from ourselves. When we eat our kosher birds this Shabbat we should think how we can do chesed with people outside of our own circle of friends.
Even though we have just given Matanot La'evyonim, and we all hopefully give Tzedaka on a regular basis, let's try the following, so as not to be like the Chasida. Let's give tzedaka to a cause that we usually don't give to. It could be one of the causes mentioned in Torah Tidbits - the Chessed Fund, Katif Baby Fund, towards the Sderot projects, one of the personal appeals... or you could donate to Melabev www.melabev.org who care for people from all walks of Israeli society who now suffer from Alzheimer's disease. There are no shortage of causes out there - we must just stretch ourselves to care for everyone around us, even those who are different.
Since the Portion discusses the birds that we can and can not eat - here is a recipe that is not really made with birds but has the word bird in its name. Beef Birds is beef that is pounded until very thin, filled and rolled up, and braised. It can also be made with chicken breasts.
[Ed. note: Of course, if you use beef, you are also coordinating with the sedra, since kosher mammals is also one of the topics.]
1 round steak (2 lbs. inch thick) or chicken breasts
6 smoked sausages
2 Tbsp. drippings
1 tsp. salt
1 med. onion, sliced
1 (16 oz.) can tomatoes
1 tsp. caraway seeds
1 (16 oz.) can saurkraut
4 Tbsp. sugar
Pound steak with a meat hammer to 1/4 inch thick. Cut into 6 even pieces. Put a sausage on each piece and roll out like a jelly roll. Use toothpicks to keep it together. Brown meat slowly in drippings. Discard drippings. Season with salt. Add onion, tomatoes, caraway seeds, and liquid from saurkraut. Cover tightly and cook on low heat for 1 hour. Add saurkraut and sugar and continue cooking on low for 30 minutes or until birds are tender. Serves 6.
 Torah from Nature
A starfish (a.k.a. sea star) measuring 60cm across was recently discovered in Antarctic
waters. Possible new species. KOCHAV YAM
Not a TTriddle: Is a dophin not kosher because it doesn't have scales or because it doesn't chew its cud? Does the answer make a difference.
Crutch - KAV
Crutches - Kabayim
The underarm crutch is called KAV SHECHI
Cane - MAKEL HALICHA OR MAKEL SABBA
 Divrei Menachem
Parshat Shmini opens with Moshe's call to Aharon, his sons, and the elders of Israel to receive instructions concerning the initiation ceremony of the Kohanim. Ostensibly the elders were included so that they could see for themselves that Hashem elevated Aharon to the position of Kohen Gadol and that he had not seized the honor for himself or been favored by his brother Moshe for the position (Rashi).
The first instruction of the service is addressed to Aharon who is told to bring atonement offerings for himself in readiness for the sacrifices he would offer on behalf of the people. However, the commentaries disagree regarding the object of the next command, "And to the Children of Israel, speak as follows", which goes on to describe the offerings of Bnei Yisrael that would precede Hashem's appearance [via the descent of the Divine fire that would devour their sacrifices].
Most obvious is that Aharon is still being addressed. Yet Ramban suggests that Moshe may have instructed both Aharon and the Elders to share responsibility for conveying the commands to the people. Or perhaps, having instructed Aharon, Moshe now told the Elders that they alone were to arrange the nation's offerings. Considering Rashi's note above, we might well prefer to identify with those Jewish leadership styles that highlight respect for the elderly, delegation of responsibility, and the involvement of the less privileged in the community building process.
Shabbat Shalom, Menachem Persoff
Towards Better Davening and Torah Learning
Most people call it an apostrophe. You can see one just to your right in the name of this week's sedra SH'MINI. In fact, it is because this week's sedra is Sh'mini that we are bringing up this subject (again). The topic is particular to English speakers who are well-practiced in blending some consonant sounds into a single phoneme. The B of brother and the R of brother are not distinctly sounded. They are blended into the well-known consonant blend BR. But in Hebrew, adjacent consonants are sounded separately. A blessing is a B'RACHA. Not BRACHA. See? There's the SHMICHIK (or CHUPCHIK, if you prefer). It says not to pronounce the BR as in brother, but to give the B a very short almost-vowel sound of the SH'VA NA that is under it and follow it immediately with the RACHA. And just as we have to learn to separate the B from the R, we must be careful not to give the B too much of its own identity. Which is why, in our transliteration in Torah Tidbits, we stay away from BERACHA, but rather prefer B'RACHA. Part of the "problem", if we can call it that, is that many Hebrew words have entered into our English vocabulary - not as officially recognized dictionary entries, but in the typical English spoken by (religious) Jews. So it is not unusual for a parent to ask his child if he said a bracha, not only blending the BET & REISH, but accenting the first syllable rather than correctly pronouncing the word as the MILRA that it is. Similarly, this week's sedra is Shmini. That's an English sentence (sort of). But when you read the Torah, the proper way to say it is BAYOM HASH'MINI. Ready to say Shma? SH'MA YIS-RA-EIL... There are many people who will pronounce Hebrew words in an English sentence in the proper Hebrew way, but many of us will distinguish between Torah and to-RA, Megila and m'gi-LA, Menorah and m'no-RA depending on context.
If you say Menorah in an English context, you have to remember to use its proper pronunciation and stress when it is in a Hebrew context. (BTW, Menorah is an example of a Hebrew word that has made it into the English dictionary. In fact, Random House gives it two pronunciations: An English one, with the accent on the NO syllable and a Hebrew pronunciation with the accent on the RA.)
The TR of tree, trip, truck, etc. is blended so much that it comes out as chr. T'RUMA, on the other hand has a distinct T and R sound. ETC.
The CALF was the first of the one-time special korbanot on opening day of the Mishkan (following the seven inauguration days).
The RAM (to the left of the calf) was also part of those EIGHTH DAY korbanot.
As was the goat (to the calf's right). All three animals are also referred to without being named (in Parshat R'ei they are named) as kosher animals.
8=8 means that the 8th day of SHMINI was the 8th day of Nissan. That is one opinion. The other opinion is that it was Rosh Chodesh, as in 8=1.
The negation circle over the wine represents the "rules of conduct" for kohanim upon entering the Mikdash, which included not drinking wine on the day of their performing Avoda. And it also is forbidden for a posek to render a halachic decision "under the influence".
The fire is the fire that was used by Nadav and Avihu... It is a strange fire (EISH ZARA) because the flames are blue and green.
Each year we depict a kosher and non-kosher mammal, bird, and fish, under the check mark and the X respectively. This time we used more cryptic images to accomplish this. We suggest that if you are reading this (which you obviously are), then keep the answers to yourself for a while and see how well your family and Shabbat guests do.
The first not kosher / kosher pair is for mammals. Both are football helmets of NFL teams. Chicago Bears represent the non-kosher mammals and the St. Louis Rams represent the kosher ones. Go through all the teams and see how many animals are included - and how many kosher ones. We'll present a run-down for all major US sports either elsewhere in this issue or in an upcoming issue. The results are interesting.
Representing the non-kosher birds is a KITE, probably (possibly) the DA'AH, listed among the non-kosher types of birds. For the kosher birds, we have the emblem of the Anaheim Mighty Ducks, an NHL hockey team. You might want to try the same search of other hockey teams for animals in general and kosher ones in particular.
Fish are represented by the skate, which is a non-kosher sea animal. The spearhead pictured is called a pike, which is also a kosher fish.
The big hook, in Hebrew, VAV, is for the big VAV of GACHON.
The giraffe is pictured because it definitely has the correct signs of a kosher animal - it has split hooves and it chews it cud. We do not have a tradition that includes giraffe among kosher animals, but it is debated as to whether it would need a MASORET or not. Rav Aryeh Kaplan z"l
identifies the ZEMER - listed in Parshat R'ei among the KOSHER CHAYOT (non-domesticated animals) as the giraffe.
In the lower-left corner of the ParshaPix is a peacock (that's the male - the female is a peahen and the generic term is peafowl) is most probably a kosher bird. The fact is that peacocks look just like chickens after the feathers are removed (which does not mean that it is kosher like a chicken), and it is not on the non-kosher bird list (which does make a statement for its kashrut, IF we could be sure of all the names on the Torah's list). There is also evidence in a book by a shochet from 150 years ago which has a drawing of a peacock among the birds that were shechted. This points in the direction of MASORET. Whether it is enough or not is still being debated. Don't switch from chicken yet.
Next to the peacock is a photo of a red locust. This issue, as mentioned in the Sedra Summary is also a matter of proper identification, which most of the Jewish community does not have the knowledge, experience, and/or tradition to come to any conclusions about kosher grasshoppers. Some Teimanim claim that they have the knowledge to identify the kosher types. French fried locust, anyone?
The havdala candle represents the repeated theme in the sedra that a major purpose of many of the mitzvot presented is to distinguish - between sacred and profane, between tahor and tamei, etc.
Before we get to Maftir of Parshat Para (see next three entries), we have a picture of Abraham Lincoln from a five dollar bill. A fiver (which is slang) is also called by another slang nickname - FIN. Above a pair of scales we get fins and scales, the signs of a kosher fish.
Lower-right is a photo of a potential Para Aduma, found in Israel. Notice how close in color it is to the ground. Aduma, adama - definitely related words and related colors. The red heifer is not fire-engine red. It is much like a brownish-red color. May we be ZOCHEH to a successful Para Aduma and the purification it will facilitate.
The flag of Denmark was an interesting discovery (thanks to the internet). In past years, we used a red cow with a Communist (Red) hammer and sickle. A couple of times we had the range of frequency of lightwaves that are in the red range, written on the cow. This time, it is a lot more obscure. The red background of the Danish flag is based on the skin of a red cow. Go figure.
Equally obscure is the road sign for a roundabout in Ireland where the National Primary Route N7 intersects the M50 motorway. It is known as the Red Cow Roundabout.
There are plenty of triggers for reviewing the sedra with family and guests.
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 (TZAV-Purim) TTriddles:
 Chatat/Asham; born-Jew/Ger
The expression TORA ACHAT, there is one Torah or one law for... occurs four times in the Chusha. Three times it is referring to the equal application of the Torah to GERIM (converts) and born Jews. The other time is in Parshat Tzav, when the Torah tells us that the Korban Chatat and the Korban Asham have one set of rules.
 Different readings - common thread
This refers to the haftaras of Parshat Tzav this year. As we wrote in the haftara section of the Sedra Summary, Tzav has an interesting haftara variety. It has its own haftara, just like every sedra does. But it is rarely read. 12 of every 19 year - the 12-month years of each 19-year cycle, Tzav is Shabbat HaGadol and we read the haftara for Shabbat HaGadol rather than Tzav's. Actually, the haftara of HaGadol has a greater claim of being Tzav's haftara as Tzav's haftara does. Of the remaining 7 year-types (which account for 36.8% of years) - they don't occur each with the same frequency as the others and not all within any specific 19-year cycle - Tzav is Shabbat Parshat Zachor (1 - 6.7%), Parshat Para (3 - 16.3%), regular (meaning no special Shabbat - 13.8%). Except that this year's type, Tzav is Purim in Yerushalayim, thereby dropping the frequency of Tzav having its regular haftara to slightly below 10% of the time. Now for this TTriddle: Both the regular haftara of Tzav (read all over Israel and the world) and the haftara of Shabbat-Purim (same as Zachor) contain G-d's expressed "distaste" for korbanot when those who bring them don't listen to Him. That's the common thread.
 414 big, 707 small
This refers to the letters in Megilat Esther for which there are Scribal Traditions to write them extra large or extra small. The large letters are a CHET in CHEIL PARAS UMADAI, a VAV in VAIZATA, and a TAV in VATICHTOV ESTEIR HAMALKA. There total numeric value is 414. The small letters are TAV of PARSHANDATA, SHIN of PARMASHTA, and a ZAYIN of VAIZATA, totalling 707.
Most fascinating is the observation made by someone linking the hanging of Haman's ten sons with the Nazi war criminals hanged in Nuremberg. From November '45 to October '46, 24 high ranking Nazi leaders were put on trial for crimes against humanity. Of the 24, three were acquitted, nine were sentenced to prison terms ranging from 10 years to life, and 12 were condemned to death by hanging. One of those 12 was not in custody and Goering committed suicide before he could be executed, leaving ten "sons" of Haman who were hanged on October 16th, 1946 - which was Hashana Rabba - the culmination of the Judgment period which begins on Rosh HaShana, in the year 5707, which is TASHA"Z in Hebrew letters - TAV, SHIN, ZAYIN - the three letters that are written small in the list of the names of Haman's sons.
 Could Mordechai's great-grandfather have been the original owner?
This was not a fair TTriddle for those without a hard copy of Torah Tidbits, since it appeared on the same page as an ad for QUICHE Catering. Mordechai's great-grandfather was KISH, which is what led to that TTriddle. Gadi S. - who read the Megila at the Center on Thursday night and did a terrific job of it - pointed out that KISH was really Mordechai's great-great-grandfather, since the lineage in the Megila seems to skip one generation. Mordechai ben Yair ben Shim'i (who was either the son of Sha'ul HaMelech or possibly the son of Geira) be Kish... If, in fact, Mordechai was a descendant of Sha'ul, Shaul's name might have been left out because Shaul failed in carrying out the complete destruction of Amalek, which resulted in the existence of Haman...
 First three, last, first
Of the ALEF-BET. If you take the first three letters, ALEF, BET, GIMMEL, and add the last, TAV, and the first, ALEF, you get AVAGTA, one of the king's advisors mentioned early in the Megila.
 Who was r-ready?
M'MUCHAN. Just a play on words which sound a little like a stutter (or like a Breslaver slogan in the making).
 What was the Persian credit card of choice?
This was one of the fun questions from our pre-Purim Shabbaton. Before these questions were asked, people were requested to refrain from groaning, no matter how corny or punny the questions would be. We ask the same of you, dear TTreader, but if you really want to groan - go ahead, we can't hear you. VISA-TA (VAISATA).
On page 5 in last week's issue (805) there were some Purim questions for which we gave answers, but in a difficult-to-read way. Davka writer has a feature that can reverse text. It is primarily made for Hebrew which comes in backwards - this happens between different computer programs because of different ways to handle Hebrew. We found that the feature works for English characters too, and we took the whole set of answers and reversed them. For those who were able to read the answers, we say - KOL HAKAVOD. For those who couldn't - and wanted to - here are the answers to last week's Purim questions:
1. When Esther tells the king that someone is plotting to kill her people, the king demands to know MI HU ZEH... The Hebrew word MI (pronounced as the English word me) means WHO, so you find in the Megila two consecutive words - a word and its translation.
2. A candle kugel translates to NER PASHTIDA. If you mix up the Hebrew letters that make up these two words, they can rearrange to spell PARSHANDATA, one of Haman's sons. (That is, provided you slightly misspell PASHTIDA.)
3. In going through the Megila, the following sedras can be found: NO'ACH, VAYEITZEI, VAYISHLACH, MIKEITZ, VAYIKRA, EMOR, B'HAR (as in B'HAR'OTO - this was the sneaky one), D'VARIM. (There might be more.) Near sedras include SH'LACH (SHALACH) and KI TEITZEI (KI YEITZEI).
4. TERESH (male) co-conspired with BIGTAN to poison the king. Mordechai overheard them... but you know all that. ZERESH, Haman's wife, was his co-conspiritor, giving him "invaluable" suggestions which just got him into deeper trouble - B"H.
5. The turtle-dove in Hebrew is the TOR. The Megila tell us about TOR NAARA V'NAARA, indicating that not only Esther (TOR ESTEIR BAT AVICHAYIL...) but all the maidens had a TOR.
PURIM SHTIK GUIDE from last week's TT
This review does not include the Purim items in the ParshaPix; these were explained on p.16 last week; nor Purim-related TTriddles - see page 13 for the TTriddles Review.
OU Israel logo was upside-down, our token V'NAHAFOCH HU.
Parsha name and date of issue was in a triangle - for Purim M'shulash, rather than in its usual rectangle.
Issue number, 805, was presented as a mathematical expression which totals 805. It used the numbers 1 thru 9 thusly: 1x23+4x5!/6+78x9 5! is read "5 factorial" and is the result of multiplying all the numbers from 5 down to 1, i.e. 5x4x3x2x1 = 120. (any whole number can stand in 5's place: 4! = 4x3x2x1 = 24, etc.) Next, we do the multiplications and divisions: 1x23=23. 4x120/6 =80. 78x9 = 702. Then we add: 23+80+ 702 = 805.
Flanking the Title Triangle are two people - one associated with triangles and the other with triples - both obviously connected to the theme of Trippple Purim and Purim M'shulash. The fellow on the left is Pythagoras, a mathematician and philosopher who lived during the reign in Israel of Chizkiyahu HaMelech and Menashe. He was around at the time of the exile of the Ten Tribes. He lived about 200 years before the Purim story. He is most famous for finding the relationship between the two sides of a right triangle and the hypotenuse, namely a+b=c
And on the right side is a baseball player from the early 20th century who played for the Cinncinati Redlegs (their name was shortened to the Reds much after his time) and the Detroit Tigers. His name is Sam Crawford and he holds (to this day) the career record for most triples (309). In addition, he also hit more inside-the-park home runs than any other player ever (51).
In the box with the usual "this is the 192nd day and 28th Shabbat of 5768, we added that this Shabbat (referring to Shabbat Tzav - Purim) is the 2363rd Purim and that [L], March 21st marked 18 years since Namibian independence. Namibia is a country of southwest Africa on the Atlantic Ocean... It is a little larger than New Mexico. Population: just over 2 million. Windhoek is the capital.
The AD D'LO YADA TESTER replaced the usual notice about the Shabbat afternoon shiur, was purposely done in hard-to-read red on green with a font called BLUR.
Finishing off the front page is a picture of a TRIODE (TRI for triple Purim). A triode is "a type of vacuum tube used in audio and radio amplifiers and oscillator circuits. It is like a diode with the addition of a wire mesh control grid between the cathode and plate (anode) that controls current flow. A filament heats the cathode enabling it to release electrons. When a small voltage is applied to the grid, the current flow between the cathode and plate is changed accordingly.
Page 19: The Candle by Day feature, based on the work by Rabbi Shraga Silverstein - which we continue to thank him for sharing his concise insights and observations - was replaced for Purim by three quotes from Steven Wright. (He does not have S'micha.)
Page 32: We had an ad for a fake TIYUL TO NOWHERE. Our Travel Desk informs us that it is fully booked but you can call to be waitlisted.
Page 33: The MA RABU MAASECHA HASHEM column was about the Unicorn. The turtle from the column's regular logo was replaced by his fun-loving cousin on ice skates.
Page 35: There was a fake ad. Go back and find it if you missed it the first time around.
Page 36: How many of these graphic elements can you identify? we put together a collection of pieces of different ads and features from Torah Tidbits current and recent past as a challenge to your observational skills and trivia retention. Starting in the upper-left: The family is from the Nefesh b'Nefesh logo. The TZADI- SOFIT from Otzar HaAretz. Part of the Pardes logo. A piece of the Touro logo. The guy with the file under is arm is from the OU's Job Counseling Service ads. Top-right is part of an ad for a dentist. Next row: The frog from IZEVEL, the keep Jerusalem clean folks. Top of a saltshaker is from one of the American Registry ads. Bottom of the ReMax hot-air balloon. Next row: Part of the Yeshurun Synagogue logo. Tiny piece of American Registry logo. Bottom of the Pink Panther, our longtime (until recently) mascot of the ParshaPix explanations column. Hillel Gluch's foot, the Locksmith. Next rows: Furniture Doctor's chair. Butterfly from the Portion of the Portion Dvar Torah and food column. Part of the Darche Noam logo. Smiley guy talking on cellphone from the older MSM Netphone ads. Eddie's Travel logo. The O from One Israel (with the map in it). A flower from the Davidman wedding planner ads. Piece of Intersystem logo. Next row: Machon Puah logo. Icon from the LAK ads. Logo from Regina Tours ads. Pendant saying Hineni from the photo of Rebbitzen Esther Jungreis's photo on the Hineni ads. Last row: Logo from Noam Productions ads. Top of the Off the Wall Comedy Empire Logo. Piece of FiRN (Financial Resource Network) ads. And a part of a table setting from the Renaissance banquet ads.
Page 44: Announcement of Torah Tidbits Olfactory, the new Scratch 'n Sniff version of Torah Tidbits. In answer to several inquiries - no, it cannot be used for Havdala!
Inside back page were two different visual TTriddles for the Megila. Celery is KARPAS. Percent is ACHUZ and the % symbol was colored sky blue. Together you get ...KARPAS UT'CHELET ACHUZ... right out of the Megila.
And then there is a French cow and a golf tee. Together they "spell" VACHE-TEE. (Knowing that cow in French is vache is thanks to my HS French teacher, M. Mashal, who would "compliment" us by saying that we spoke French like a VACHE ESPAOL.
And then there were the signs posted in and near the Center's elevator that gave some people a laugh and some people a moment of ephemeral and false joy. We trust that everyone eventually took our elevator gag in the Purim spirit it was meant to be in. The sign read: The elevator now goes down to the cafe level
Until the company replaces the button panel to include a button for the lower floor, it has rewired the existing panel and you can access the lower floor by pushing the button above 3, the one marked with a bell.
In honor of the new improved elevator, the first 10 people to use it to go to the cafe will receive a free hamantash and drink of choice.
Notes for Purim 5769 - Do you ever do this? Make notes of something to remember for next Chanuka, Pesach, Sukkot whenever - right after its over, so that you'll remember beforehand next time around. Could be the location of your dreidel collection, your favorite wine cup, special decoration, whatever. So here is a Torah Tidbits note for next year, being written at the conclusion of our Trippple Purim in Jerusalem. This is not a note specifically for Purim M'shulash - it is for every Purim.
Remember to write a scathing anti- drinking piece in some TT before next Purim. Remember to include that the "command" of the Gemara cannot possibly be meant to produce disgustingly drunk yeshiva boys who throw up all over the streets. It cannot possibly be meant to condone throwing firecrackers and empty beer bottles out of apartment windows. It certainly wasn't meant to create a tremendous Chilul HaShem and exacerbate anti-religious feelings among our fellow Jews.
Let's even say that a small (very small) percentage of the "frum" world that drinks in excess on Purim (and the day before and the night after) actually can succeed in doing it L'SHEIM SHAMAYIM and L'SHEIM MITZVA. Highly doubtful if this is talking about 1-2% of drinking Jews. But even that small minority must help redefine and enforce the concept of CHAYAV INISH L'V'SUMEI... G'dolim and Rashei Yeshivot, Rabbei'im, teachers, and parents MUST take a sober view of Purim that will put the Mitzva back into Simchat Mitzva. If it takes a total ban on drinking on Purim to accomplish this, then so be it. Our Sages have imposed widespread across the board bans in order to avoid an extremely rare possible violation. The obvious situations that come to mind are the Rabbinic ban on blowing Shofar, taking the Lulav & Etrog, reading the Megila on Shabbat. With proper education and leadership, a more responsible and truly enjoyable Purim can be achieved. But our religious leaders cannot just shrug a shoulder and dismiss the problem.
This week's TTriddles:
 Starts and ends with a KAPARA for this
 The ostrich and stork have an S in their names. What is the only bird without an S?
 the 1st of the 8th followed the 3rd of 3
 like when the president goes to the airport
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 - If Purim is behind us, then Pesach is right around the corner. During the holiday period, let us increase Simcha for the unfortunate and downtrodden 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
NESTO teamed up with Nefesh B'Nefesh for an awesome Purim party at the OU Israel Center! We all had a great time meeting new friends, spending time with "the regulars" and seeing our bogrim who joined us, too!
Our NESTO branch in Efrat is growing rapidly! Lately 15 of our chanichim raised over 1200NIS for a youth center in Sderot and they are ready to collect more!
NESchool continues to grow! If you are looking for extra tutoring on a flexible schedule, NESchool is for you! With help in Math, Hebrew, Limudei Kodesh, and whatever you need - NESchool is too much to pass up! For more details contact Chana by email: NESchool08@gmail.com
Stay tuned our upcoming trip where we are going to have a fun time while learning a little more about our history at Giv'at HaTachmoshet on Tuesday, April 1st. Everyone (7-12th grade) is invited, with some special words from our madricha, Rachel, who is currently doing her sherut le'umi at Giv'at HaTachmoshet. For details contact Tali at: 052-486-7225
We would like to salute our chanichim who are currently in the army watching over us and the land of Israel. We're proud of you!!
OU Israel's Youth Program for Anglo-Israelis
Chaim Pelzner, Director - Jeremy Man Saltan, asst. dir. - Tali Gossat, Bat Sherut
tel. 560-9100 ext. 138 - fax: 561-7432 - www.mynesto.com
Partially funded by the Jewish Agency for Israel
Jr. NESTO for grades 7-9 - Sr. NESTO for 10-12 - BOGRIM for recent H.S. grads
NESTO's home is the Israel Center's Teichman Family Youth Center
Camp Dror - OU Israel runs four summer camps; 2 for boys; 2 for girls, 2 in Hebrew; 2 in English - Two week programs in Hebrew: July 8-21, '08, Boys: Adventure camp in Chispin, Ramat HaGolan; Girls: Fun, Ruach, Friendship in Keshet Yonatan in the Golan, Three week program in English: July 4-23, '08 - In Jerusalem and locations in the Galil and Golan; For more information, contact Tehila (02) 560-9119, email@example.com, firstname.lastname@example.org; See pictures at drorforboys.blogspot.com, drorforgirls.blogspot.com
Sderot in Our Hearts - Do not forsake the children of Sderot!
Get ready for the next BIG event! Almost everyone you know will be there! Chessed United, OU Israel, The Great Synagogue, Shir Chadashm Yavne Olami, Ohr Olam - Tuesday Night Live and the Shir L'Shlomo Foundation present the 3rd annual...Jewish Music Festival
Monday & Tuesday, April 21 & 22 - Chol Hamoed Pesach, Solarium Beach - Ein Bokek, Dead Sea Hotel Resort - 5:00pm to midnight! An RNY/TightRope-Bezalel Production - 2 evenings of awesome Jewish Music including a day of the best of Carlebach with: The Moshav Band, Shlomo Katz, Chaim Dovid, Benzion Solomon & Sons, Sinai Tor, Yehuda Katz & Reva L'Sheva, HaMAKOR, YOOD, Naftali Abramson, Ha'akevot, Hamadregot, Acharit Hayamim and more ... Organized transportation available, Proceeds dedicated to a new Protected Youth Club for the terrorized children of Sderot - Details: Menachem Persoff 050-570-1067 - RNY/TightRope Productions 077-216-4436
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: email@example.com - Outside Travel Desk hours, please leave a message...
or call 050-725-8392 - Wednesdays and Thursdays between 8-11pm ONLY.
LUNCH? When a tiyul says ìbring your own lunchî - you can order one instead from the Israel Center Cafe. After you make your reservation for the tiyul, call the cafe (ext. 106) to request a box lunch (anytime up to the day before the TIYUL). 18? will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus.
BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul.
CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.
STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (560-9110) to see if we have any tiyulim or Shabbatonim (call Ita Rochel 560-9125) that they might be interested in.
KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email firstname.lastname@example.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
ALMOST BOOKED - Pre-PESACH Shabbaton - Shabbat Parshat Metzora - Because Shabbat HaGadol is Erev Pesach we are having our pre-Pesach Shabbaton the week before; FRI-SHABBAT April 11-12 - Shiurim, etc. on Pesach & Hagada, Halacha & Hashkafa including the details of Motza'ei Shabbat Seder - Our special Shabbat guest: Rabbi Sholom Gold - We will be on Summer Time by then and will be "taking Shabbat early"; Mincha at 5:30pm (before Plag), Candle lighting at 5:46pm etc., 230/250NIS - Limited space - Sign up ASAP Call Ita Rochel 560-9125
A day with out past - in present-day locations; Jerusalem, Maaleh Adumim, Mizpeh Yericho, Qumran Caves, Cable Car to the top of Masada, Tour the New Museum, Link with Our Ancient History - Tuesday, April 1st
8:00am to 7:00pm with the fascinating, licensed guide GIDON ABRAMOWITZ
145NIS (160NIS non-members), Call Travel Desk 560-9110, Naomi (or 050-725-8392)
Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets!
An exciting afternoon in Shaarei Chesed - Join us for an interesting tour of an interesting neighborhood with the famous lawyer and author of books about Jerusalem, SHABTAI ZACHARIA - WED, April 9th at 3:30pm
36NIS p.p. Registration Limited - Call Travel Desk 02 5609110, 0507258392 - Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets!
SEPARATE PHONE NUMBER - 052-422-8601 (Ezra) - email@example.com - PLEASE DO NOT CALL TRAVEL DESK
Tanach Tiyulim in cooperation with the Israel Center; Experience Tanach as you have never done before! deepen your understanding... and crystallize your knowledge of Jewish History... relevant texts - on site
Crossing the Yarden with Shani Taragin - TUE, APRIL 8th half-day - Relive the crossing of the Jordan... then to Gilgal and Yericho, strategy of conquest... role of various monuments established by Yehoshua.
Contact us about our Pesach Tiyulim
Join us on an organized SOLIDARITY TRIP TO SDEROT - Friday, April 4th, '08
This is your chance to learn firsthand how the residents of Sderot are coping with the current situation
Former Minister Dr. Uzi Landau, Eretz Nehederet founder, will be accompanying the group - Visit a special lookout point, to fully understand Gaza's proximity to Sderot, Shop in the center of town, thereby supporting the local economy (this is the perfect opportunity to buy food for Shabbat,)Visit the Hesder Yeshiva and see the 500+ student/soldiers continuing to thrive despite the situation, See how the Hesder continues to build on campus, as the ultimate Zionistic response, Tour a kibbutz in the area to see how life goes on despite the attacks
50NISper person, The bus will depart from the Israel Center at 8:30am and return 2:30-3:00pm (summer time)
Register through the Travel Desk (02) 560-9110 Naomi (or 050-725-8392)
The new light train - rakevet kala is not ready yet - but... There is another train which you can take! - Sunday, April 13th, 1:00pm - A wonderful afternoon awaits you at the Jerusalem Botanical Garden as you ride up through the magnificent flowers plants and trees for a guided tour on the train. We will be taken through the many sections where we will see beautiful foliage from a variety of countries throughout the world. When we reach the top, we will tour the hot house. At the conclusion, you may remain on your own until sunset at no extra charge. Don't forget to bring your cameras! Limited to 50 people, so sign up today. 36NIS per person, Register through the Travel Desk (02) 560-9110 Naomi (or 050-725-8392) Shulamit's tiyulim are always treats;
Come! You will enjoy her delicious sweets!
Purim is behind us, Pesach is around the corner. Guess what's after that? We're going to LAVI - FRI thru TUE, June 6-10 Join us!
Travel Deal Israel - to book a hotel or rent a car in Israel:
TravelDeal Israel - 052-312 6006 or 02 659 8916 - Toll free in the US 1-866-376-6716
Call now for our lowest rates on hotels throughout the country
The Back Page of TT806
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 19 Adar B' (March 26) to Erev Shabbat, 28 Adar B' (April 4)
Wednesday, March 26th - 19 Adar Bet
9:00am Dr. Avivah Gottlieb-Zornberg with Parshat HaShavua
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 in the LIBRARY - Pearl Borow - Discovering the Woman of Valor
12:30pm Ongoing CHI-KONG class (call Avi Hirsch 050-767-1722)
2:30pm Women's Beit Midrash - Pearl Borow
7:30pm Rabbi Chaim Eisen
Thursday, March 27th - 20 Adar Bet
11:00am to 12:50pm Torah Secrets - Dr. Hayim Abramson
various times Shiur/Divrei Torah while you fold
7:30 & 8:30pm Torah Conferencing Network Double-Header:
Video shiurim: Rabbi Yissachar Frand and Rabbi Yisrael Reisman
Friday March 28th 21Adar B'
We change the clocks by moving an hour ahead for Israel Summer Time, One minute after 1:59am becomes 3:00am (It is permissible to change your clocks anytime before or after the official time)
9:00am Pirkei Avot - 6th perek - Rabbi Chaim Eisen
11:00am RCA Daf Yomi
NOTE: Our early Shabbat davening will begin with the Shabbaton on April 11th and continue IY"H after Pesach (May 2nd)
Shabbat day March 29 22 Adar B'
5:00pm Shiur by Rabbi Yaakov Moshe Poupko - "David's Dance: Guidance for a Perplexed Princess"
NOTE: The Shabbat afternoon Shiur at 5:00pm and Mincha at 6:00pm will stay at these times throughout the summer
Motza"Sh March 29 23 Adar B
Motza'ei Shabbat, March 29th, 9:00pm - Dr. Moshe Kuhr: Moshe Rabeinu - the early years
MON-Thu in the Ganchrow Beis Medrash (first floor)
not this week - SUN-TUE-THU 10:00am Rabbi Jeff Bienenfeld - 3rd perek of 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 March 30 23 Adar B'
9:30am Let's Learn Chumash Tonia Frohwein for women
10:30am Mystical Insights into the Months of the Year Golda Warhaftig women
[on hold Parshat HaShavua Shprintzee Rappaport]
12:30pm "Lift me up so I can touch the sky" Aharon Romm
7:30pm Ramban's Commentary on the Torah and Its Wellsprings, Rabbi Chaim Eisen ìRambam's Position on Divine Providenceî
Monday - March 31 - 24 Adar B'
N'SHEI LIBRARY 10:00am to 12:30pm (Mondays & Tuesdays)
9:15am Excursions into the Book of Melachim- Pearl Borow
10:30am Rambam's 13 Principles Rabbi Zev Leff
11:35am Jewish History Series by Dr. Henry Goldblum - resumes IYîH after Pesach
Monday, March 31st, 11:35am (to 1:30pm) THE FAMOUS CHALLAH LADY - RAIZE GUTTMAN - The mysteries of challah baking and the power of women! Don't miss this exceptional experience 25nis
11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages ï Call Sura Faecher 993-2524
12:30pm: VIDEO SCREENING in the LIBRARY - MON Mar 31 Rabbi Aharon Adler ìExploring Pesach Themes in Talmudic Sourcesî
Women's Beit Midrash
2:30pm "Tune in to T'filaî - Pearl Borow
3:30pm Pesach is coming - Phil Chernofsky
5:20pm Pri Chadash Women's Writing Workshop, (2 hrs.) Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410)
7:30pm Dr. Avivah Gottlieb-Zornberg with Parshat HaShavua
7:30pm NLP Workshop in Personal Development Skills given by Shlomo Kory Certified NLP Master-Practitioner - Men and Women - For information: www.nlpjerusalem.com
8:30pm Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan, New Series: The Book of Shoftim in Hebrew, but questions may be asked in English, 25 shekel per class. Call Sam Finkel 052-469-1263, firstname.lastname@example.org
MASK - J'lem Chapter at the Israel Center - maskjerusalem.cjb.net 050-754-2717, NEXT MEETINGS: MON, March 31st, 7:30-9:30pm with Dr. Judy Belsky
MONDAY, March 31st, 8:30pm - Open Mike Nite! For the third time... Talented seminary students share the microphone with Songwriter Leah Epstein in a special women's evening of Ideals & Music
Tuesday, April 1 ï 25 Adar B'
The Israel Center and the Old City Free Loan Association, 18th year ï over 4000 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 ï Please bring ID
N'SHEI LIBRARY 10:00am to 12:0pm (Now on Monday & Tuesday)
9:00am Pesach Topics - Rabbi Aharon Adler
10:15am Pesach Thoughts & Insights - Rabbi Sholom Gold
11:20am Opening our hearts a workshop class on Emunah and T'fila: Deepening our belief and our davening with Esther Sutton (1 hour plus - women)
Video - 12:30pm TUE Apr 1 Dr. Avivah Gottlieb Zornberg "Exodus - A Therapeutic Narrative?"
"Appreciation & Creation" A Creative Writing Workshop for women - poetry, short stories 6 - week series TUE, 1:00-2:15pm - Beg. March 4th - For further details, call Esther Sutton 534-1922
7:30pm World Premier: Latest Book of Miracles; 4 Cups of Redemption From the 4 corners of the World to the 4 Corners of the Kotel for the Cup of Eliyahu HaNavi - Hear from the Paratroopers from 40 years ago and Dr. Mori Bank who will speak on his new book (reg. fee)
7:30pm iDaYO evening
Tuesdays at 8:00pm...Rabbi Yonatan Kolatch - Meet the Meforshim; April 1: German Bible Commentators: Eliezer Rokeach and Menachem Zioni
Wednesday April 2 - 26 Adar B'
9:00am - Dr. Avivah Gottlieb-Zornberg with Parshat HaShavua
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 Apr 2 Rabbi Sholom Gold - "Eretz Yisrael in the Haggada"
Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722
2:30pm Women's Beit Midrash - Pearl Borow
First hour on T'hilim; second hour on Chumash with Rashi
7:30pm Rabbi Chaim Eisen Truth Will Sprout from the Earth - How Many Truths? How Many Legitimate Pathways to G-d? (Now Studying: ìHow Many Right Answers in Jewish Law? "The implications of unhitching 'Truth' from Halacha"
Thursday April 3rd - 27 Adar B'
11:00am to 12:50pm Torah Secrets - Dr. Hayim Abramson
various times Shiur/Divrei Torah while you fold
7:30 & 8:30pm Torah Conferencing Network Double-Header:
Video shiurim: Rabbi Yissachar Frand and Rabbi Yisrael Reisman
Friday April 4th - 28 Adar B'
9:00am Pirkei Avot - 6th perek - Rabbi Chaim Eisen
11:00am RCA Daf Yomi
NOTE: Our early Shabbat davening will begin with the Shabbaton on April 11th and continue IY"H after Pesach (May 2nd)
UPCOMING at the Israel Center
Shabbat Parshat Tazri'a, April 5th, 5:00pm - Dr. Moshe Kuhr on Servitude and Redemption in the Maharal,
MINCHA at 6:00pm - Please note: Shiur at 5:00 & Mincha at 6:00 continues throughout the summer
Motza'ei Shabbat, April 5th, 9:00pm - What's happening to the dollar? Can the underlying cause somehow be related to our experience in Egypt? by Dan Altura, Ph.D.
Sunday, April 6th, 8:00pm - Paschal Lamb or Paschal Scam? A Critical look at the Christian Celebration of Passover by Penina Taylor, Director, Jews for Judaism, Jerusalem
Sunday, Monday, Tuesday, April 6,7,8, 6:00-9:00pm - Anger Management Workshop (for men) Given by Shlomo Kory; 50 NIS per workshop or 125 NIS for all 3 workshops (non-members), 40 NIS per workshop or 100 NIS for all 3 workshops (IC members) for information: www.nlpjerusalem.com
Wednesday, April 9th, 8:00pm - Anatomy of The Untold Horror Story: How the people of Sderot and the Western Negev have been treated by the government of Israel...and what you can do about it, Noam Bedein, Director, the Sderot Media Center
Save the Date - 5th Annual OU Yom Yerushalayim Dinner at the Great Synagogue - Sunday, June 1st - Watch for details!
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
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: email@example.com 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
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