Shabbat Parshat TZAV/PURIM (post-Purim)
March 21-22 '08, 16 Adar Bet 5768
This Shabbat is the 192nd day (of 383), 28th Shabbat (of 55) of 5768
the 2363rd Purim, the 18th anniversary of Namibian independence...
Ranges are 10 days, WED-FRI 12-21 Adar Bet - March 19-28
Earliest Talit & T'filin 4:54-4:42am
Sof Z'man K' Sh'ma 8:45-8:38am
(Magen Avraham: 8:00-7:53am)
Sof Z'man T'fila 9:46-9:40am
(Magen Avraham: 9:16-9:10am)
Mincha Gedola 12:17-12:16pm
Plag Mincha 4:34-4:38Ωpm
(based on sea level: 5:49-5:55pm)
Correct for TT 805 - Rabbeinu Tam (J'm) 7:04pm
5:15 Yerushalayim 6:29pm
5:33 Sderot 6:31pm
5:31 Gush Etzion 6:29pm
5:32 Raanana 6:30pm
5:32 Beit Shemesh 6:30pm
5:32 Rehovot 6:30pm
5:32 Netanya 6:31pm
5:30 Be'er Sheva 6:30pm
5:32 Modi'in 6:30pm
5:15 Petach Tikva 6:30pm
5:15 Maale Adumim 6:28pm
5:31 Ginot Shomron 6:29pm
5:31 K4 & Hevron 6:29pm
5:31 Giv'at Ze'ev 6:29pm
5:20 Tzfat 6:28pm
NOTES: Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute.
Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times
* Important clarifications concerning the Candle Lighting times
Petach Tikva officially accepts upon itself to light Shabbat candles according to the Jerusalem custom. (This is due to the fact that the Ashkenazi community of PT was founded by people from Jerusalem who brought their customs with them.) Up until this week, we understood that to mean that in PT one lights candles 40 minutes before sunset, just like we do in Jerusalem. We contacted the Religious Council in PT and found out that the official candle lighting time for PT is the same as Jerusalem's (not 40 min. before sunset, but the same time as J'lem). Petach Tikvians (or whatever they are called) must realize that their sunset is earlier than Jerusalem's and therefore they do NOT have 40 minutes after the posted time until sunset - more like 30-35. So too for Maale Adumim. They light candles at the same time as J'lem too. Sunset is also earlier in Maalei Adumim.
One of the rabbis from Ascent of Safed (that's Tzfat) told us that there are differing opinions concerning when Candle Lighting is there. All say 30 min. before sunset, but some say the sunset that does not take into account the elevation of Tzfat, and some say to use the sunset time that does take elevation into account. We print the earlier time, in case.
Halachic Zmanim and Shabbat times in Torah Tidbits are calculated by CHAZON SHAMAYIM, a computer program by R' Eitan Zakuni of Netivot. The latest version (beta), called HAZON NET is available as a free download on www.sky-view.co.il
WORD OF THE MONTH
A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem...
In last week's issue, we presented some Megila / Kiddush L'vana clash-situations. Here's one more. Cloudy
every night until Leil Purim. Cloudy at the beginning of the evening and after Maariv, the congregation begins to read the Megila. Halfway through the reading, someone notices that the clouds have dispersed and the sky has cleared and the almost full moon is shining brightly for the first time this month. With the end of KL approaching shortly and no time to wait until after Megila reading, the congregation stops the reading, goes outside for Kiddush L'vana, and then goes back into shul to finish Megila.
The above situation does not often occur in Eretz Yisrael, where it is unlikely that the moon would be obscured every single night during the KL timeframe. But there are places elsewhere where it happens.
There is a different reason that the above situation cannot occur this year, and that is that Thursday night, Megila night for us all, is NOT the last opportunity for KL. This month it works out that the NIGUD (opposition of the Sun and the Moon) is 2:41am on Leil Shabbat. And because there will be further opportunity for KL after Megila reading and even on the following night, it seems that we would not be allowed to interrupt Megila reading for KL. Even the idea that there can be a situation when we would stop in the middle of Megila reading to say Kiddush L'vana, says something about the importance of KL. Even if the situation never arises in practice, the statement made is that KL is important as our monthly reception for the Sh'china, so to speak.
And now let's look at the Forest...
There's an expression that's been around for at least 500 years, "can't see the forest (or wood, woods) for the trees". It is defined as, "to focus only on small details and fail to understand larger plans or principles". It is equally true - even without an old saying to back it up - that some people "fail to see the trees for the forest". In Torah Life, there are countless details of halacha and custom - those are the trees, and there are the concepts and the hashkafa that give the practical details a healthy and helpful way of looking at the whole picture. Last week's Torah Tidbits contained an 8-page Pull-Out on Purim, with the major emphasis being on the special situation in Jerusalem this year of Purim M'shulash. Aside from all the details about the mitzvot of Purim, there are the many questions that arise when a Jew finds himself in different places at different time over the two-day period. These we presented last week. Those are the trees. But here is the forest - or, at least, one of the forests to behold.
Why is there a difference in the day of Purim between Yerushalayim (and several other places due to doubt) and everywhere else. And especially this year, when, because of the ban against reading Megila on Shabbat, we in Jerusalem read on Thursday night and Friday, like Jews all over the world. Why didn't our Sages say to move everything to Friday and for this 11% occurrence, we would have Purim on the 14th of Adar? They pulled back Megila. They pulled Matanot La'evyonim with it. Why didn't they go all the way? And even if you want to say that Al HaNisim and Torah reading should stay on the 15th, since there is no objection to their being done on Shabbat, why not pull Seuda and Mishlo'ach Manot back to Friday? They postponed these two aspects to Sunday. To the 16th of Adar. Beyond the two Purim days that the Megila said should not be bypassed.
We are not looking for the simple reason: The Megila tells us that the Jews all over the kingdom fought on the 13th of Adar and rested on the 14th and celebrated on that day. And the Jews in Shushan fought on the 13th and the 14th and rested from their fighting on the 15th and celebrated then. This doesn't address the question as to why the Sages perpetuated the split observance of Purim. There seems to be no imperative to do so. Let's look in the Megila. Although Esther 9:19 tells us: Therefore the Jews in open cities and villages make the 14th of Adar a day of festivities and of sending gifts to one another - what follows seems to suggest that Mordechai's original plan for Purim was different from the way we have it. From 9:20 on we read that Mordechai wrote to Jews throughout Achashveirosh's kingdom - far and near - to accept upon themselves the 14th of Adar AND the 15th of Adar in every year (to come); as days that the Jews rested from their enemies and in the month that was turned from sadness to joy... to make them (plural - the two days of Purim) days (there's the plural again) of parties and festival, and of exchanging gifts one with his fellow, and giving gifts to the poor. And the Jews did accept this on themselves... Look in the Megila; there is repeated reference to these two Purim days - without the distinction that we apply to them.
Why? Or. perhaps, what does this draw our attention to. Even if this isn't THE reason, we certainly have a focus and a message here.
We call it Shushan Purim, but in fact it is Jerusalem Purim. Maybe that's what evolved, but Chazal definitely pushed us in that direction. The always remember the Jerusalem Factor in the Purim story and in the Purim celebration.
Besides Shushan, which is mentioned in the Megila 19 times, there is only one other city named. ISH YEHUDI... There was a Jew who was in Shushan the Capital, and his name was Mordechai ben Yair ben Shim'i, ben Kish, ISH Y'MINI (a Benjaminite). But the description of Mordechai does not end there. Who was exiled from YERUSHALAYIM...
The Purim story happened in Galut, in exile. And more than its venue is the frame of mind of the Jews who lived in that exile. About 70 years had past and already the Jews were so comfortable in their exile that they went to Achashveirosh's parties and enjoyed themselves. The party at which Achashveirosh arrogantly flaunted the plunder of the Beit HaMikdash and paraded around in the holy garments of the Kohen Gadol. It was Mordechai, whose identity is not just a Jew in Shushan. He was also one who was exiled from Jerusalem. The other Jews might have wanted to forget Jerusalem; it might have been more convenient and politically correct to be to be Jewish Persians, to be Shushanites.
But not so very many years before, they swore not to forget Jerusalem. They did, and that's why Haman's sword hung over their heads for almost a whole year.
We, who commemorate and celebrate Purim must keep the Jerusalem Factor in the forefront of our thinking and feeling and reacting to the Purim story.
Our Sages gave us a startling way to do exactly that. First they established a "regular" Purim and a Shushan Purim. Then they gave us the criteria for who keeps the 14th and who keeps the 15th. They did not have to make the Walled City like Shushan rule. They could have kept Shushan Purim for Shushan only. But they didn't. They could have said walled cities from that time, but didn't do that either, because Jerusalem would have been left out. They could have moved Jerusalem's Purim to Friday this year, but they didn't do that either. Because Jerusalem would lose the focus. And it mustn't. What does one do if he goes to Jerusalem at night, in the daytime, etc. What does one do if he travels from Jerusalem, etc. Jerusalem. Jerusalem.
And Jerusalem is not just a city; it is the flagship city of Eretz Yisrael. And that brings us back to the Galut point. Shushan Purim calls attention to Jerusalem and Eretz Yisrael. To Zion. People who sit down to their Seuda on Sunday will be acutely aware of Jerusalem's special role in Jewish Life. And so too will Jews elsewhere who are not having their Seuda on Sunday.
Celebration of Pesach includes a "Next year in rebuilt Jerusalem" declaration. The Dayeinu song brings us beyond the Exodus all the way into Eretz Yisrael and to Jerusalem.
So too Purim. IM ESHKACHEICH YERUSHALAYIM, if we forget Jerusalem, TISHKACH Y'MINI, then you might as well forget Mordechai, the Y'MINI, because without the Jerusalem Factor, we miss the point of Purim. Have a great and meaningful Purim
25th of 54 sedras; 2nd of 10 in Vayikra
Written on 169.8 lines in a Torah, rank: 38th
8 Parshiyot, 7 open and 1 closed
97 p'sukim - 36th (3rd in Vayikra)
same as Sho'f'tim, which is a bit larger than Tzav
Sources say that TZAV has TZAV (96) p'sukim. Our Chumashim have 97. Either one-off is acceptable for G'matriya purposes, or there was a slightly different p'sukim-breakdown in the past.
1353 words - 38th (3rd in Vayikra)
5096 letters - 38th (3rd in Vayikra)
18 of the 613 mitzvot; 9 positive; 9 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 -11 p'sukim - 6:1-11
[P> 6:1 (6)] After the preliminary descriptions of the different korbanot in last week's sedra, we now find the description of the daily service in the Mikdash.
After burning all night, the fires of the Mizbei'ach are tended first thing in the morning (before sunrise). This first task of the day is relatively less important than other tasks, although it was enthusiastically sought after by young kohanim who vied for the honor of performing the mitzva of "T'rumat HaDeshen" [131,A30 6:3]. The kohen performing this task would remove the ashes from the Mizbei'ach fires and place them beside the Mizbei'ach. He would then change into other garments (of a slightly lesser quality than those worn for "regular" Temple service) and take the ashes to a specific "clean" place outside the camp.
The fire of the Mizbei'ach was to burn always [132,A29 6:6] and was not allowed to be extinguished ever [133,L81 6:6].
SDT: The portion from the beginning of Tzav until this point is one of the daily readings of the Korbanot section of the Shacharit service. It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls". The Gemara relates the following: Avraham Avinu asked G-d "what method will my descendants have to pursue atonement for their sins?". G-d told him that sacrifices will help bring atonement. Avraham then asked what will be during the time that the Beit HaMikdash will not stand and sacrifices will not be practiced. G-d's answer: "I have already prepared for that eventuality. As long as they read the Torah portions about sacrifices, I will consider it as if they actually offered the sacrifices, and I will forgive them their iniquities." This idea is hinted at by the words in the opening pasuk of the sedra: ZOT TORAT HA'OLAH - This Torah (portion) of the Olah - HI (sounds like the English word he) HA'OLAH... - It (the passage) IS the Olah.
SDT: The Mishna in Yoma describes the enthusiasm with which the kohanim would vie for the honor of tending the fires on the Mizbei'ach. When given the "go ahead" by the senior kohen in charge, the young kohanim would race up the ramp - first one to the top of the Mizbei'ach would perform the task. When it happened that one kohen fell (or got bumped) from the ramp and was injured (some say worse), the Sages changed the method of choosing from among many kohanim, to the less dangerous counting fingers around the circle of kohanim to a randomly selected larger number than kohanim present.
[P> 6:7 (5)] The Torah next returns to the topic of the "meal-offerings", the MINCHA. A small amount of the flour-oil mixture and all of the frankincense (L'VONA) was scooped up and placed on the Mizbei'ach to burn. The "mincha" was not to be made Chametz [135,L124 6:10] (there are exceptions to this rule, notably some of the Menachot that accompanied the TODA offering, which therefore was not brought on Pesach - this is why we do not say "Mizmor L'Toda", T'hilim 100, on Pesach. The other exception is/are the SHTEI HALECHEM, the two-loaves offering of Shavuot.). The rest of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdash at the time of the offering [134,A88 6:9].
Levi - Second Aliya - 22 p'sukim - 6:12-7:10
[P> 6:12 (5)] Each day, the Kohen Gadol is to bring a meal-offering of a tenth of an eifa of flour (plus oil & spice) - half in the morning and half before evening [136,A40 6:13]. This mincha was not to be eaten [137, L138 6:16], but rather was completely consumed on the Mizbei' ach.
[P> 6:17 (7)] The CHATAT [138, A64 6:18] was slaughtered in the same place as the "Olah" (viz. the north side of the Mizbei'ach). An integral part of a sin-offering is the eating of its meat by the kohen (kohanim) who brought it on behalf of the sinners.
SDT: The Meshech Chochma points out that the kohen who dealt with the sacrifice is the one who should eat from it, because only he would know if his kavanot (thoughts and intentions) were correct or not. His eating of the sacrifice makes the statement that he indeed did and thought all that was required. (The punishment for a kohen intentionally eating of an invalid sacrifice - in this case, he being the only person who could know of its invalidity - is punishable by "death from heaven".) We see in this issue, a high level of accountability a person carries for his own actions. Sort of like a Mashgi'ach certifying the kashrut of a restaurant - would he himself eat there? One would hope so.
Certain chata'ot, whose blood was brought into the Mikdash, were not to be eaten [139,L139 6:23], but rather completely consumed on the Mizbeiach.
SDT: The Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see him at that place can now assume that he is bringing an Olah and will not automatically jump to the conclusion that he has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer being overheard by others. This is one of many, many moral lessons that can be derived from the Korbanot.
Someone with very limited vision might ask, ìWhy should we ëwaste our time' learning about Korbanot?î Part of the reason (only part) is for the lessons we learn that have ramifications beyond the service in the Mikdash. Torah lessons are for always.
Shlishi - Third Aliya - 28 p'sukim - 7:11-38
[P> 7:11 (17)] The Torah next discusses the Sh'lamim, [141,A66 7:11] beginning specifically with the "Toda". The animal sacrifice is accompanied by various types of wafers and cakes. Parts of the animal are burned on the Altar, parts are given to the kohen, and the remainder is to be eaten by the bringer of the korban. The korban must be eaten by midnight (actual deadline is dawn; midnight is required as a precaution). It is forbidden to leave over any of the korban until morning [142,L120 7:15]; that which is left over must be burned [143,A91 7:17]. If the Sh'lamim is in fulfillment of a vow, its meat may be eaten for two days, becoming "Notar" on the 3rd day.
It is forbidden to eat "Pigul" [144, L132 7:18]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Mizbei'ach was not something physical nor a mistake in the kohen's action, but rather an incorrect thought (kavana), of certain types. It is significant that improper thoughts alone can effect the status of a korban.
SDT: The most severe lapse in a kohen's kavana is one concerning time. A lapse regarding place of the eating of the korban, for example, still renders the korban invalid, but is less severe, punishment-wise. If the kohein has in mind to eat from the korban at a time when it is no longer allowed, then that mis-kavana renders the korban ìClass-A Pigulî - This fits with our previous notions concerning Shabbat and the Mishkan, that the sanctity of time is "higher" (in some way) than the sanctity of place. (from a long time ago - but memorable drasha by Rabbi Fabian Schonfeld.)
It is forbidden to eat of a korban that has become tamei (ritually unclean) [145,L130 7:19]. This is punishable by makot. It is required to burn tamei korbanot [146,A90 7:19]. A person who is tamei who intentionally eats meat of a korban is liable to "koreit" ("cut off" by G-d).
Certain fats of kosher animals are forbidden to eat [147,L185 7:23]. This is the prohibition of "cheilev". There are differences between the cheilev of a korban and that of a regular CHULIN (non-sacred) animal.
Eating blood of a bird or mammal is a capital offense (from Heaven) [147, L185 7:26]. Eating meat with blood still in it is a lesser offense, but nonetheless forbidden. This is why meat has to be "kashered", not just kosher.
SDT: Rashi teaches us that the specific mention of mammals and birds in the prohibition of blood teaches us that the blood of fish and locust are not forbidden. Note that birds and mammals require sh'chita, and they are also the two classes of warm-blooded animals, as opposed to fish and insects.
[P> 7:28 (11)] What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc.
The Torah explains not only what, but why the kohanim receive certain parts of the korbanot. Done properly, we see the relationship and balance between the kohein and the people.
These are the rules of the various types of korbanot that G-d commanded Moshe on Har Sinai on the day that He commanded the people of Israel to offer korbanot to G-d, in Midbar Sinai
R'vi'i - Fourth Aliya -13 p'sukim - 8:1-13
[P> 8:1 (36)] Having set down the rules, G-d now commands Moshe to take Aharon and his sons, the garments of the kohanim, the sacrificial animals, and the anointing oil, and perform the inaugural ceremonies for the Mishkan in the presence of the People. Moshe dresses Aharon in the garb of the Kohen Gadol, anoints him, the Altar, and the vessels of the Mishkan. He also dresses Aharon's sons.
According to Rashi, based on the Gemara, the seven day inauguration period for the Mishkan preceded its being put together. This, says Rashi, is another example of EIN SEDER MUKDAM U'M'UCHAR BATORAH, that the Torah is not always in chronological order.
Chamishi - Fifth Aliya -8 p'sukim - 8:14-21
A bull as a sin-offering is brought and Aharon and his sons "lean" on it. (This is a vital element of most personal korbanot. It facilitates a psychological identification with the animal and adds meaning to the act of sacrifice.) Leaning (s'micha) is accompanied by confession (vidui) or words of praise to G-d, depending upon the type of korban. The bull was slaughtered and part of its blood was put on the corners of the Mizbei'ach and on its base. Parts of the bull were placed on the Mizbei'ach; the remainder was burned outside the camp.
The first of two rams was next offered, as an OLAH.
It is very important for us to under- stand that Korbanot were not "hocus-pocus, we're forgiven" offerings. It doesn't work like that. Never did. A Sin Offering, whipping by the Sanhedrin, even a death penalty, had to be accompanied by real T'shuva and Vidui. Without the heart in the korban-equation, the people were continually castigated by G-d for hollow meaningless acts and lip service. The ceremonies have deep significance and meaning, but the heart and soul of a person must truly be involved, otherwise the korban is (less than) nothing.
Shishi - Sixth Aliya - 8 p'sukim - 8:22-29
The second ram was then offered (as a SH'LAMIM called EIL HAMILU'IM) and several procedures, as specified in the Torah, were followed. Note that Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash.
SDT: From the description of the procedures of the bringing of various sacrifices, it is clear that the kohen is not merely a technician who is authorized to perform the service, but rather, he is an integral part of the bringing of the korban. This is seen by the various dabbings on the earlobe (some say that it was the upper part of the ear that is the T'NUCH, and still others say the cartilage in the center of the ear), thumb, and big toe of the kohen, etc. as described in this parsha. So too, the fact that the kohanim must eat of various offerings - not just to be fed, but to be active in the Korban process - indicates their integral involvement in the bringing of Korbanot.
Sh'vi'i - Seventh Aliya - 7 p'sukim - 8:30-36
Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as an honor-guard.
Rashi teaches us that in addition to this one-time isolation of 7 days, there were two other times the Kohein Gadol was isolated for a 7-day preparatory period. One is the week before Yom Kippur - this was every year, of course. And the other was for the preparation of the Para Aduma - this was once in a (long) while - Para Aduma was not a common event. This idea is alluded to by the words LA'ASOT (Para) and L'CHAPEIR (Yom Kippur).
Aharon and his sons did all that G-d had commanded through Moshe.
Outside of Jerusalem...
The last 4 p'sukim of Tzav are reread for the Maftir. The regular haftara of Tzav is from Yirmiyahu (7:23-8:3 and finishes with 9:22-23).
The main theme of the haftara is G-d's disgust with the people who bring korbanot but behave terribly. If the sedra talks of korbanot, we need the sharp reminder that they are not appreciated by G-d (so to speak, and putting it mildly), if the people don't listen to Him, don't keep His mitzvot, and turn away from Him. The final two p'sukim (following a skip in the reading) ask us not to be boastful about wisdom, strength, or wealth, but only our pursuit of knowledge of G-d and His qualities of Chessed & Justice.
In all 12-month years, Tzav is Shabbat HaGadol (and it is our present-day custom to read the Shabbat HaGadol haftara regardless of whether Shabbat HaGadol is Erev Pesach or not - Opinions "on the books" vary). In 13-month years, Tzav can be Zachor or Para, or Purim (Yerushalayim), or REGULAR (10% all over; another 3.9% outside Jerusalem).
Meanwhile, in Yerushalayim...
Maftir - second Torah - 9 p'sukim; Sh'mot 17:8-16
This is the Torah reading for Purim morning, which is usually a weekday, in which case it is read in three Aliyot of 3 p'sukim each. On Shabbat (11% of the time in Jerusalem; never outside Jerusalem), it is the Maftir in the second Torah.
As with Parshat Zachor, the reason for this Torah reading is the connection between Amalek and Haman, and between Yehoshua's fight against Amalek and Mordechai's. Whereas Zachor contains the command to remember, destroy, and never forget, this portion consists of the original account of Amalek's attack and the combined religious (Moshe, Aharon, Chur) and military (Yehoshua) response to the attack. We also
have G-d's commitment as ally in the perennial war against Amalek and its ilk.
Haftara - 33 p'sukim - Shmuel Alef 15:2-34
Same as the one for Parshat Zachor, last Shabbat
The Haftara consists of the command through the prophet Shmuel to King Shaul to destroy Amalek, and of Shaul's incomplete compliance with his orders.
The Maftir tells us what we must do. The Haftara shows us what happens when it isn't done properly. Megilat Esther shows us what happens when it is done right.
But the battle goes on... until the time of Mashiach. G-d too ìfightsî, so to speak. And we must do our part.
THE JERUSALEM INSTITUTE OF JEWISH LAW - Rabbi Emanuel Quint, Dean
Lesson # 419
Guardians (part 3)
We continue with a topic that has much relevance today since every time a young person dies and there is no one to take care of his children the topic becomes very relevant. Assuming that the guardian has been appointed as described in prior lessons, and he has entered into doing his duties, what now that the minors have reached adulthood?
There is a dispute in the Talmud whether the guardian must take an oath regarding the assets that he is about to deliver to the minors who have now reached adulthood. The are several opinions in the Mishna. (See T. Gittin 52a) The first tanna of the Mishna holds that if the guardian was appointed by the father of the minors the guardian is required to take an oath. If, however, he was appointed by the Beit Din he need not take an oath regarding the assets that he is turning over to the minors who have attained adulthood. The theory being that when the father appointed the guardian he would not have accepted the guardianship if he did not want to benefit the father and the fact of having to take an oath will not deter him from making the father comfortable. But when Beit Din appointed the guardian he has no benefit such as making the father happy and therefore he would not accept the role of guardian if he had to take an oath as to the assets. The tanna Abba Shaul holds the opposite. When Beit Din appoints the guardian, he is so pleased that they recognize his honesty and ability that he is ready to take an oath since he has benefited his reputation. But when the father appointed the guardian, the guardian gets nothing of benefit and he will not accept to become guardian if he has to take an oath. Rabbi Eliezer b. Yaakov holds that the guardian always takes an oath whether he was appointed by the father or by Beit Din. The codes hold that the halacha follows the opinion of Abba Shaul. However, if Beiit Din cannot find anyone to accept the role of guardian, they will appoint him without the necessity of his having to take an oath when he finishes his term as guardian. If the guardian pleads that he loaned money to the assets of the minors, he takes an oath and collects such amount from the assets that he has remaining in his hands.
There may be situations where the guardian is negligent in handling the assets of the minors. One view is that he is not liable whether appointed by the Beit Din or by the father. Because if he would have to make restitution to compensate for his negligence he would not accept the guardianship. Another view is that the guardian is liable no matter who appointed him to be guardian. A third opinion holds that if Beit Din appointed him to be guardian he is liable for any acts of negligence and even if without negligence the assets were lost or stolen.
The guardian whether appointed by the father or by Beth Din may refuse to accept the appointment until such time that he actually marshals the assets into his possession. Once the assets have come into his possession he has embarked on the guardianship and cannot relieve himself of the responsibility without the permission of Beit Din. The same applies even if he did not gather in the assets but commenced to represent the minors in dealings with others. A good reason for Beit Din to permit him to resign is that he moved to another community. Then Beit Din will appoint another guardian in his place.
Beit Din, if it hears that the guardian who Beit Din appointed is spending on himself more than he ordinarily would, may ask him to account and may dismiss him and appoint another guardian to take his place.
There is an opinion in the codes that if any of the minors died the appointment is voided and there must be another appointment of this guardian or another guardian.
A guardian need not be appointed to manage all of the assets of the minors. He may be appointed for a specific task only. A guardian may be appointed to divide the assets of the father when he died and not to be their guardian after the division is made. This applies if among the heirs were some adults and some minors and the adult heirs wish to take possession or their part of the estate. Beit Din may divide the assets even if all of the heirs are still minors if Beit Din feels such divisions beneficial to the heirs. There are different holdings how the assets are divided. One view is by lottery. If the guardian wishes to divide the assets as he sees fit he must obtain the consent of the Beit Din.
If the property of the minor orphans caused damage, the classical case of the Talmud is the ox belonging to one of the minor's allegedly caused damage. A guardian is appointed to protect the interests of the minor. For if he loses his case, the ox may become thereby a forewarned ox and will be liable to greater damage payment in the future. Also the damages are paid out of the assets of the minor although the ox should have been watched by the guardian when he took over the assets of the minor.
There are times where the guardian is not appointed by the Beit Din or the father, but he just assumes that role by the minors residing with him. This applies only if the minors are at least nine years old. And he takes care of their affairs. The halacha recognizes him as a guardian of the minors so residing with him. The same holds true if the person they are residing with is a woman. She becomes their guardian. There is a difference of opinion that when the minors reach adulthood and his guardianship terminates whether he has to take an oath regarding their assets as he would have to take if he had been appointed by the father or by Beit Din.
Ordinarily a guardian is not appointed to manage the affairs of adults unless they are incompetent. Or unless the adult is absent from his home and his whereabouts are unknown and his property is in jeopardy of being destroyed or lost. Beit Din on its own motion or of a neighbor may appoint a guardian in such instances. In these three lessons we just got a glimpse of some of the laws of guardians.
The subject matter of this lesson is more fully discussed in volume VIII of A Restatement of Rabbinic Civil Law by E. Quint. Copies of all volumes can be purchased at local Judaica bookstores. Questions to firstname.lastname@example.org
Spiritual and Ethical Issues in the Sh'mot Stories: ìIn the Desert of Sinaiî  by Dr. Meir Tamari
All the actions of people require preparation and from these preparations we are able to deduce the reliability, sincerity and longevity of actions. So too, in spiritual and religious actions, the preparations determine the spiritual value of these actions. "When we hire a craftsman we pay him not only for the time of his labor but also for the preparation of his tools, skills and expertise; so too our mitzvot and avoda are according to the preparation. One whose avoda is casual, whatever comes to hand or to mind, or simply to satisfy expectations of others, does nothing except prepare a present for Eisav; 'Yaakov took whatever came to hand - a present for his brother Eisav' (B'reishit 32:14)" (Menachem Mendel of Kotsk). The structure of our daily prayers in preparation for the obligation to recite Sh'ma and the Sh'moneh Esrei are a simple and everyday example of the way all our mitzvot need to be done. R' Simcha Bunem of Physhischa taught that only the mitzva of tzedaka is exempt from this requirement of preparation, since the poor could die while we prepare ourselves.
In our story, the preparation took three forms, in space, in time and physical sanctification and purification:
"In the third month after leaving Egypt, they journeyed from Refidim and encamped before the mountain, in the desert of Sinai" (Sh'mot 19:1-2). "Everywhere else it is written, 'they journeyed and they camped', they journeyed in strife and they camped in strife, but here encamped is written in the singular" (Mechilta). "Refidim has the letters of PIRUD, a sign of the divisions that existed in Israel then, so they had to journey away from Refidim and camp [singular] before Sinai, like one person with one heart (Kli Yakar). This unity is a necessary requirement for receiving Torah that represents not the individual's way to G-d but a political entity that is more than the sum-total of the individuals in it, the soul of a nation-religion. "That is why the Torah was not given to Adam or to No'ach, even though G-d made a covenant with them and gave them the 7 Noachide laws; these were natural requirements for society. Neither was the Torah given to Avraham, Yitschak nor Yaakov; even though they kept the whole Torah - that was something they achieved through their own religiosity and spirituality not something commanded them. Moshe gave Torah to Am Yisrael as a command from G-d" (Abarbanel). Indeed, it is uniquely Jewish that, "Greater is he who is commanded and observes than he who observes without being commanded" (Sanhedrin 31a, Baba Kama 38a); the former is obedience to an external truth whereas the latter is essentially the product of one's own desires and wisdom.
Why was it necessary to give the Torah in the ownerless space of the desert rather than in the settled land? After all, that land was the chosen site for the performance of all the commandments: Tefillin, Talmud Torah and Mezuza that are mentioned in connection with longevity in the land, though they are not mitzvot T'LUYOT BA'ARETZ, in essence they too were intended to be observed there; when in exile we should observe them so that they will not be strange when we return (Rashi, Devarim 11:21). The Torah was given in the desert, rather than in Eretz Yisrael, so that the nations should not say that they have no share in it since it belongs only to the people in that land; rather all who so desire may come and share in it (Mechilta).
There was also a preparation in time, the three month period from the Exodus to arriving at Sinai. "Why wait three months? Said Rabbi Chiya the Elder: 'A convert, a captive [Y'fat To'ar] and a freed slave may not marry or be engaged before a 3-month period has elapsed. Israel were GEIRIM - 'gerim hayitem im Hashem' (Vayikra 19:34), captives (Yeshayahu 14:3-4), and freed slaves, since G-d took us from being slaves to Par'o. After He waited three months, G-d said, 'Now I can give them My Torah (Tanchuma). "These months, Nissan, Iyar, Sivan, during which we left Egypt and traveled to Sinai to receive Torah on Shavuot, bear zodiac signs indicative of the different types of spiritual avoda that were achieved then; what is achieved spiritually by the individual by his own efforts and creativity, as compared to that achieved through the attachment of the individual to the group-nation. The sign of Nissan is a lamb, symbol of the group that has only one voice and one purpose, welding the individuals into a unity; the spiritual strength derived from group adherence, as were Israel when they left Egypt. Iyar has the sign of a SHOR, ox, with the particular strengths of each individual as during the weeks of wandering in the desert. The sign of the month of Sivan, of Matan Torah is twins, through the Torah, the avoda of the group and of the individual are merged, supporting and enhancing each other " (Shem MiShmuel).
"Kiddush is the language of invitation" (Onkelos), so G-d said that the people should sanctify themselves for two days and wash their clothes in preparation for Matan Torah. Physical cleanliness is a prior condition for religiosity and spirituality; "A convert who was circumcised but who has not immersed himself is not yet converted" (Yevamot 46b). This is repeatedly demonstrated in the avoda of the kohanim and in our own everyday ritual, eating and praying. However, in many religions and sects, sexual immorality is often associated with spiritual ecstasy; even in Israel's worship of the calf, we read: "the nation rose L'TZACHEIK - sexual immorality" (Rashi, Shmot 32:6).
"Moshe added, 'be prepared for three days, come not near your wives" (Sh'mot 19:14). In effect he said: 'separate yourselves from sin, desist from stealing, and distance yourselves from all detestable actions, so that you may be pure to receive Torah'. Later Yehoshua (3:5) said: 'prepare food and do Teshuva so that you may enter Eretz Yisrael" (Eliyahu Rabbah 18). "When we shall desist from fraudulent dealings, the nations of the world will demand of G-d that He redeem such a pious nation, and the long galut will end" (S'mag, Hilkhot HaShavat Aveida).
MISC section - contents:
 Vebbe Rebbe
 Candy by Day
 From Aloh Naaleh
 Wisdom and Wit
 Parsha Points to Ponder
 from Machon Puah
 Portion from the Portion
 Torah from Nature
 Purim Stats and Trivia...
 Divrei Menachem
 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: How should teens be treated regarding different kibudim (honors) in shul? In some shuls, they receive only ìless desirableî kibudim like peticha and gelila.
A: The mishna (Megila 24a) lists things that a katan (boy before bar mitzva) can and cannot do. Actually, he can get an aliya (the longstanding minhag does not allow it- see Ask the Rabbi, Yitro 5762) but cannot be a chazan for the core parts of the tefila. Teens are halachically able to lead any part of the services (assuming, as we almost always do without checking, that he has physical signs of the beginning of maturity). The question is of appropriateness.
The gemara (Chulin 24b) states that only one whose beard has grown in may be chosen as chazan. Most Rishonim and the Shulchan Aruch (Orach Chayim 53:6) limit this rule to the honor and responsibility of being a set chazan, due to the congregation's honor; on an occasional basis, teens may serve without issue. One occasionally comes across (in life or in the writings of a posek) a local practice not to allow singles or the young to be a chazan, but this type of approach is not seen as halachic or mainstream policy regarding an occasional chazan (see Shevet Halevi V, 19).
Regarding aliyot, there are no halachic issues whatsoever about honoring teens. In general, while being a chazan has strong elements of an honor, aliyot are more a matter of an opportunity to do a mitzva, which applies to all ages (compare Shulchan Aruch, OC 53:16 and Mishna Berura 141:25). It is appropriate and sometimes required to honor ìthe most deservingî with the earlier aliyot (kohanim and leviyim; on Shabbat, even ìregularî aliyot - Shulchan Aruch, OC 136:1). However, there is apparently no point of skipping totally over upstanding but young people. One can prove, albeit from a halacha that is out of practice, the concept that youngsters are also expected to receive ìmedium-levelî kibudim. The mishna (Megila 24a) states that one who receives the (then) lower-level aliya of maftir is ìcompensatedî by getting to be chazan for Musaf. The mishna says that if a katan gets maftir, while he cannot daven Musaf, we give the honor to his father. While the gemara softens the matter a little, the clear assumption is that a katan, let alone a teen, would not be relegated to those ìhonorsî that others did not want. Admittedly, there were and still are places where youngsters are not given Aliyot on Shabbat, but this is not seen as healthy under normal circumstances and is certainly not a halacha (see Tzitz Eliezer VII, 1.13).
The matter of policy depends quite a bit on the shul's circumstances. One reason to prefer adults for kibudim is that at least regarding davening, they are, in theory and often in practice, more experienced and proficient than adolescents. When this is the case, it is certainly a factor, which is somewhat countered by the value of training the next generation. In some shuls, when there are not always enough kibudim to go around, adults are more likely to expect the more ìdesiredî kibudim and get insulted by a perceived slight. This too is a factor, but should not necessarily exclude but limit youngsters' participation. In general, making youngsters feel appreciated and respected is subconsciously important regarding their developing attitudes toward shuls and religion in general. Therefore, in all but exceptional communities, we would suggest giving teens a fair share, quantitatively and qualitatively, of the honors and including pre-bar mitzvas among sections where halacha allows it (peticha, gelila, An'im Zemirot, P'sukei D'zimra, Kabbalat Shabbat). When youngsters are more included officially, there is likely to be a general, more welcoming atmosphere toward them in the shul (greetings after davening, etc.) and their behavior is likely to improve somewhat.
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 email@example.com 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
 Candy by Day
You can't have everything. Where would you put it?
Cross country skiing is great if you live in a small country.
If a word in the dictionary were misspelled, how would we know?
From "A Candy per Day" by Rabbi Steven Wright
 CHIZUK and IDUD (for Olim & not-yet-Olim respectively)
To some, the notion of animal sacrifices as conveyed through the early portions of the book of Vayikra is antiquated. Presently, this issue is mute since we are unable to perform the Temple rituals and instead use prayer as a substitute. However, what is in store, speedily and in our days, when the glory will be restored?
The Midrash (V"R 9:7) states that "in the 'future' all of the sacrifices will be annulled, however the thanksgiving offering (korban toda) will not be annulled." The Radak (1160-1235) explains that in the era of Moshiach men will no longer succumb to sin, so the only remaining function for a sacrifice will be to thank and praise Hashem for the miracles He performs.
Rashi (Vayikra 7:12) brings four examples of when one would bring the korban toda: upon returning from an oversea journey, after crossing a desert, after being released from captivity and after recuperating from an illness.
Metaphorically, the Jewish People in exile experience each of these constantly. They experience a sea of troubles. They live in a spiritual wasteland, devoid of the values of the Torah. Often, they are persecuted and discriminated against, virtual prisoners within their respective societies. Finally, their estrangement from Hashem is symptomatic of emotional sickness ("cholat ahava", Song of Songs 2:5).
Living in Israel may not allow us to bring the korban toda, yet. However, it certainly gives us ample reason to thank Hashem for delivering us from the greatest severities of exile, from all four categories. If the animal sacrifices themselves were viewed as a surrogate for the person, perhaps today's olim can be viewed as living/breathing korbanot toda... at least until we can repay our obligation at the restored Temple!
Rabbi Steven Ettinger, Chashmona'im
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
From the section on Humor (in honor of Purim)
When matzot were baked for the Brisker Rav each year, the different tasks were performed by various people, with each person performing the same function each year. For example, R' Amram Blau's task was to pour the water.
One year, R' Amram was arrested for organizing a demonstration against Chilul Shabbos in Yerushalayim, and as he was in jail he could hardly be there to pour the water.
One of those who was not on the roster but desperately desired to be so, volunteered to substitute for R' Amram.
ìYou want to be a substitute for R' Amram?ì said the Brisker. ìFine. I suggest you volunteer to replace him in prison, so that he can fulfill his job in pouring the water.î
A person who had not seen R' Shlomo Hakohen Aharonson, the Rav of Tel Aviv, for some time, remarked to him, ìRebbe, you really do not look at all well? Is something ailing you.î
ìIndeed, what I have is something I would not wish on any anti-Semite,î replied the Rav.
ìAnd what is that?î enquired the man.
ìOld age,î said R' Shlomo.
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 - TZAV
1) Why does the Torah command that the sin offering (CHATAT) be slaughtered specifically where the olah sacrifice was slaughtered (6:18)?
2) The Torah commands that the fats of the SH'LAMIM sacrifice are placed on top of the breast and then THE BREAST TO BE WAVED (7:30). If the fats are on top of the breast, why does it single out the breast as being waved if the same will automatically happen to the fats?
3) Why does Moshe precede the dressing of the kohanim with the unusual words THIS IS THE THING WHICH G-D HAS COMMANDED TO DO? (8:5)
THESE ARE THE ANSWERS
Ponder the questions first, then read here
1) The Kli Yakar answers that this comes to teach that the moment a person sincerely repents through the sin offering, he is atoned and the sin offering just brought is viewed as an olah - the highest level of sacrifice.
2) The Seforno explains that since the fats are placed on the altar, we know that they are dedicated to G-D. The breast, however, is not placed on the altar and, therefore, the primary focus of the waving is for the breast to insure that it, too, be recognized as something special for G-D.
3) The Ohr HaChayim teaches that Moshe anticipated people complaining about his choice of Aharon and his sons for the kehuna and, therefore, prefaced the official coronation of the kohanim by emphasizing that this command comes from G-D and not from Moshe, himself.
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, firstname.lastname@example.org
 from Machon Puah
About the Power of Prayer
Question: Dear Rabbi,
I read your recent column about prayer and the incredible story concerning Rav Elyashiv. Can prayer change every situation and what point do you suggest stopping treatment and relying on other things such as adoption?
Answer: We received several letters regarding this column and some people thought that we were suggesting that if one prays enough then they will always be successful and therefore if one does not have children it is a sign that they did not pray enough.
This is, of course, not our intention and our message and is also not true.
To clarify this I would like to bring a Gemara (Moed Katan 28a) "Rava said - life (how long a person lives), children and food (livelihood) are dependent on mazal." The Gemara brings an example of this that Raba and Rav Chisda were both righteous to the point that each of them had the ability to bring the rain just by their prayer. However, despite their obvious righteousness and connection with Hashem, Raba lived for a mere forty years, while Rav Chisda lived to the age of 92.
This Gemara has very important ramifications as it seems to suggest that prayer does not influence how long a person lives, nor whether he has children or has a comfortable livelihood, and this flies in the face of what the Torah tells us that following the mitzvot will be rewarded by long life, children and rain and crops.
So we could ask, are these things governed purely by mazal or by merit?
Rabbeinu Nissim in his commentary on this Gemara explains that what the Gemara means is that these areas are not dependent only on merit and that there is an element of mazal included. What I think that this means is that one cannot always change all situations even with the best merit, with the most mitzvot and the most intentioned prayers, there are still objective situations that cannot be changed.
This explains the example brought by the Gemara - Raba and Rav Chisda lived very different lengths of time, but we should not think that this was due to any difference in their merits, Raba did not pray with less kavana than Rav Chisda, nor did he do fewer mitzvot. Rather, it is very possible that Raba had a genetic disease in his family that shortened his life expectancy, while Rav Chisda came from a family who lived long lives.
These are objective realities that cannot be changed by praying. If a person has a certain condition that renders them infertile then this cannot be altered by prayer. Miracles do happen, but we are not allowed to rely on them and are obliged to live according to nature, where such things cannot be changed.
When faced with such situations we have to use our wisdom to find other ways of dealing with the problem. When faced with objective problems often the Rabbi will suggest other ways of treatment such as adoption and see this as the best option that one should pursue.
Each case is different and each case needs a specific answer to determine whether there are objective obstacles that require new directions of treatment, and that is the job of the Rabbis in the Puah Institute to suggest such options.
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
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In this week's column, we will discuss the Megila. Let us concentrate on the well known verse, LA-Y'HUDIM HA- Y'TA ORA, V'SIMCHA, V'SASON, VIKAR ..And the Jews had light, gladness, joy and honor (8:16) This is one of the verses from the Megila recited out loud by the congregation. How many of us have taken the time to delve deeper into the significance of the wording. There are four different words in one verse that seem to be saying a similar thing. What can be learned from this?
The Midrash teaches: ORA = Torah, SIMCHA = Chagim, SASON = Brit Mila, Y'KAR = Tefilin. Each is learned from a verse elsewhere in the Tanach that has the word in our verse juxtaposed to the specific thing the Midrash relates it to. For example SIMCHA refers to the holidays because when teaching us about the holidays the verse says, V'SAMACHTA B'CHAGECHA - SIMCHA. Okay, there is a linguistic connection but what is the Midrash trying to teach us?
All four things are related to happiness as we see from other Biblical verses such as, PIKUDEI HASHEM Y'SHARIM M'SAMCHEI LEIV - The ways of the Torah are just, making the heart happy. This was the turn of events. Before the Jews were sad and were not able to fulfill their obligations. They weren't able to learn Torah like a mourner is not allowed to learn. They could not wear Tefilin because of the SAK VA'EIFER - the ashes. The circumcisions of their sons were not filled with happiness because of the fear of Achashveirosh's edict of destruction. And the happiness of Yom Tov was also diminished because Mordechai told the Jews to fast on Pesach in order to get the decree rescinded.
The miracle of Purim turned all these four things around. Parallel to the lack of Torah learning we now have a whole new book of the Bible written with Ru'ach HaKodesh - Megilat Esther. Parallel to the diminishment of the happiness of Pesach, we have a whole new holiday - Purim. Parallel to the stress around the Brit Mila, there were goyim who wanted to convert and therefore had to do a Brit Mila. And parallel to the reduction in the wearing of tefillin - on this holiday men are able to wear their tefillin which is not the case on other holidays. (MEAM LOEZ)
SASON in this verse is written without a vav - CHASER, lacking, to symbolize that our happiness will not be complete until the days of Moshiach - especially this year, we can all feel that our happiness is incomplete.
This week's recipe is V'NAHAFOCH HU, a delicious cake without eggs. Also if you make two batters of the cake, use one to cut out small pieces and shape them into tefilin according to the attached instructions.
Use the attached recipe for chocolate cake or make your favorite chocolate cake recipe.
Make sure to let cake cool in the freezer. Slice it into three 3x3cm cubes and five 5x1.5cm rectangles. Place one square on top of each rectangle. Take a long piece of brown/black flat sour sticks, knot it in the middle and attach it to the cake pieces. Do the same with the rest of the cake sculptures. These are little tefilin.
Use these tefillin to decorate the top of the cake. Ask people to guess how tefilin is connected to Purim.
QUICK EGGLESS CHOCOLATE CAKE
1 1/2 cups flour
1/3 cup cocoa powder
1 tsp baking soda
1/2 tsp salt
1 cup sugar
1/2 cup vegetable oil
1 cup cold water
2 tsp vanilla extract
2 tsp vinegar
Combine dry ingredients directly in greased pan. In a small bowl, combine remaining ingredients except vinegar.
Combine wet and dry ingredients, stirring together in pan until well combined. Stir in the vinegar rapidly and immediately place pan into preheated oven and bake at 190C degrees for 25 to 30 min.
 Torah from Nature
Though the modern popular image of the unicorn is sometimes that of a horse differing only in the horn on its forehead, the traditional unicorn has a billy-goat beard, a lion's tail, and cloven hooves - these distinguish it from a horse... "The unicorn is the only fabulous beast that does not seem to have been conceived out of human fears. In even the earliest references he is fierce yet good, selfless yet solitary, but always mysteriously beautiful. He could be captured only by unfair means, and his single horn was said to neutralize poison."
Shadhavar is a type of unicorn in Persian folklore which resembles a gazelle with a single hollow horn. When wind blows through the horn, a melody is produced not unlike that from a flute. The music attracts both human and animal alike. Once an animal is near, the shadhavar will use the opportunity to attack its prey. The shadhavar can be thought of as an "Evil Unicorn."
The oryx is an antelope with two long, thin horns projecting from its forehead. Some have suggested that seen from the side and from a distance, the oryx looks something like a horse with a single horn (although the 'horn' projects backward, not forward as in the classic unicorn).
In honor of Purim M'shulash, let's take a look at English and Hebrew terms for TRIANGLES.
Triangle(s) = M'SHULASH, M'SHULASHIM
When the lengths of the three sides of the triangle are all different, the triangle is SCALENE. In Hebrew, M'SHULASH SHONEH TZ'LA'OT.
An Isosceles triangle has two sides of equal length. In Hebrew, M'SHULASH SH'VEI SHOKAYIM.
If all three sides are equal, the triangle is equilateral (or equianglar). In Hebrew, SH'VEI TZ'LA'OT.
A right triangle has one right angle (90 degree) called a right triangle, M'SHULASH YASHAR.
Acute triangles have all acute angles (<90degree). M'SHULASH CHAD-ZAVIT, and obtuse tiangles have one obtuse angle (>90 degree) M' K'HEI-ZAVIT.
p=a+b+c a=(b+h)/2 - perimeter = HEKEIF - area = SHETACH
 Megila Stats and Trivia...
Megilat Esther consists of 167 p'sukim, 3045 words, and 12,111 letters.
That means an average of over 18 words per pasuk and about 75 letters per pasuk. Compare that to the Torah's 13.7 W/P and 52 L/P. Esther's p'sukim are significantly larger than the Torah's. The averages for all of Tanach are 13 W/P and 51 L/P. You can see that the Torah is a little above the averages for Tanach and Esther is way above average. T'hilim, in contrast averages 7.7 W/P and 31.2 L/P. Its p'sukim are much shorter.
One pasuk that contributes well to Esther's high average of W/P is 8:9 -
This is the longest pasuk in Tanach - 43 words. (Remember that the average in Tanach is 13 W/P - big difference.) Its Gimatriya is 12,204. As of this writing, we don't know if that is the most for a pasuk. Maybe, maybe not.
Esther 4:11 weighs in at 42 words, the second longest in Tanach -
And 3:12 with 40 words, is no small pasuk either:
As to words, Esther contains the longest word in Tanach, V'HA'ACH'SHARD'PNIM, which has 11 letters. Its Gimatriya is 704, not at all remarkable. 17 other words in Tanach have the same Gimatriya, including small words like B'SHEVET.
Speaking of words with large Gimatriyas (which we weren't, but...), the word arrogantly spoken by Datan and Aviram to Moshe in their refusal to listen to him - TISHTARER - has the highest gimatriya of all words in the Torah, 1500.
There are only three words in Tanach that have higher numeric values, but none of them are Hebrew. All three are found in the book of Ezra. ARTCHASHASHTA with a gimatriya of 1610, V' ARTCHASHASHTA 1616, and L'ARTCHASHASHTA 1640. Artaxerxes - as he is known in English (?) was a Persian king during the period of the building of the second Beit HaMikdash. Being a Persian king gives him a connection to a page of Trivia and Statistics for Purim.
Of course, the words with the smallest gimatriya are AV and BO and BA. AV occurs once in the Megila and BA makes 3 appearances.
Yerushalayim is mentioned in the Tanach 645 times. 642 times it is spelled without the second YUD. The other three times, it is spelled with the YUD. One of those 3 times is in Megilat Esther.
If we start at the beginning of T'hilim and advance the same number of p'sukim, words, and letters as
are in the Megila, we reach 16:6 with p'sukim and 27:9 (the same word!) with words and letters
 Divrei Menachem
Parshat Tzav revisits the sacrifices to be offered in the Mishkan. The first mentioned is the Olah, the elevation offering brought, inter alia, for nonfulfilled sinful thoughts, non-fulfillment of positive mitzvot, and by all who ascend to Yerushalayim for the three foot-festivals.
Of interest is that the sacrificial parts of this offering could be burned on the altar all night until the morning (Rashi). It is as if to say that atonement can be achieved at any time. Or perhaps that sins committed in times of "darkness" - in times of personal or national stress when we might feel angry with Hashem - can yet be forgiven.
The Midrash (Vayikra Rabba) comments that if a person repents, it is regarded as if he went up to Yerushalayim, rebuilt the Bet Hamikdash, and brought on the Altar all the offerings of the Torah. What an incredible concept! For if we accept that Hashem forgives us, and that we can rebuild ourselves anew, then we also understand that every one of us can make his or her singular contribution to the rebuilding of the nation.
In these days when the very future of Yerushalayim is at stake and where the spiritual fiber of the nation is in such dire need of rebirth, these are indeed noble thoughts to take with us in to Shabbat.
Shabbat Shalom, Menachem Persoff
This ParshaPix combines "regular" graphic representations of different items in the sedra (TZAV) with more off-beat (fun) images for Purim.
Fire (upper-left) represents the fire of the Mizbei'ach that was to always remain lit. If the Menora ever went out, it was relit from the Mizbei'ach's fire. The Ner Tamid in shuls commemorates both the eternal lights of the Menorah and the fire of the Mizbei'ach.
The prohibition on the other side of the "Fire Always" coin is represented by the negation circle over the fire extinguisher (lower-right). It is forbidden to extinguish the fire of the Mizbei'ach. An example among many of a positive command and a prohibition addressing the same issue from both sides.
Yes, matza; no, chametz is not just a Pesach rule. It is the rule for most Menachot, as stated in the sedra. However, because we read Parshat Tzav on Shabbt-Purim this year, we can find in the sedra's references to Chametz and Matza a reminder of the "rule" that 30 days before Pesach, we begin reviewing the laws of Pesach.
Ear, thumb, big toe - application of some bloods and some oils in various rituals in the Mikdash.
Oven and frying pan - two of several methods of preparing Menachot.
Turtle with poor spelling - in Hebrew, TZAV (TZADI-VET), a misspelling of Parshat TZAV.
Who knows five? In the Hagada, the answer is the Five Chumashim of the Torah. But for Parshat Tzav, we find the phrase ZOT TORAT blank 5 times (namely - HaOlah, HaMincha, HaChatat, HaAsham, Zevach HaSh'lamim).
The piece of chain is for the rare TROP-note, SHALSHELET, appearing 3 times in B'reishit (Vayeira, Chayei Sara, Vayeishev) and this one time in Vayikra (Tzav).
Winnie the Pooh, known in Hebrew as Pooh HaDov, and in short in both languages as POOH. p=a+b+c is the formula for the perimeter of a triangle. We can call the perimeter a rim. So we have PU-RIM M'SHULASH.
The boxes of Reynold's aluminum foil stand for the G'LILEI CHESEF, as in the description of Achashveirosh's palace.
Raggedy Ann and a telephone makes DOLL-PHONE, DALFON being one of Haman's sons.
The logo of Hadassah Medical Center represents Hadassah.
CH3COOC2H5 is the molecular formula for ethyl acetate, a colorless volatile flammable liquid, used in perfumes, flavorings, lacquers, pharmaceuticals, and rayon and as a general solvent, which is an ESTER.
The baseball bat and then the dodo bird, giving HADASSAH, she is ESTHER BAT-DODO (his cousin).
 The ear in the upper right corner had its connection, to the sedra, with the thumb and big toe, as mentioned earlier. Additionally, there are at least three connections to the Purim and Megila. Hamentashen are known in Hebrew as Oznei Haman, Haman's ears. Secondly, the mitzva to hear the reading of the Megila (with or via one's ears). And thirdly, the word IR (Hebrew for city) occurs 12 times in Megila, including three times the phrase IR vaIR (every city).
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 (VAYIKRa) TTriddles:
 Oswego has one; so does Havana
And so do a lot of other places. The TTriddle refers to a shul with the name ADATH ISRAEL or Adas Yisrael, of any variation thereof. The two word discription of the people of Israel occurs 11 times in Tanach - four times in the book of Sh'mot, once in Vayikra - in the sedra of Vayikra, hence a TTriddle on Adat Yisrael in the Vayikra issue of Torah Tidbits. The Oswego (NY) Adath Israel is the only shul in the town of less than 18,000 people and a very, very small number of Jews. The shul is on land rented for 99 years from some Indian (oops, Native American) tribe for the sum of 3 peppercorns [which I've seen! - Phil]. Adath Israel in Havana is the only Orthodox synagogue in Cuba and it is the only shul that offers daily services. It serves breakfast after Shacharit and a snack at Mincha. And it buses people to and from shul on Monday and Thursday mornings. It has a mikve, historical library, and a pharmacy... among other facilities.
 If the Purim Pull-Out had another four pages, how would they be numbered?
This was our way of challenging the math lovers among the TTreadership to follow up on the numbering system of the 8-page pull out. As you might have noticed, the pages were numbered 1 through 8, but each number was a mathematical expression that used the numbers 5, 7, 6, 8 - in that order (in honor of the year 5768) and whatever match symbols it took to reach the desired results. The pages were numbered thusly:
(-5+7+6)/8 = 8/8 = 1
-5-7+6+8 = 2
5x(-7+6)+8 = 5x(-1)+8 = -5+8 = 3
-5+7-6+8 = 4
For the next four numbers, we used the symbol :: which means "the average between the two numbers". 5::7 = 6 and 6::8 = 7.
5+7-6::8 = 5+7-7 = 5
5+7/6::8 = 5+7/7 = 5+1 =6
5::7/(-6)+8 = 6/(-6)+8 = -1+8 = 7
5::7-6+8 = 6-6+8 = 8
This TTriddle challenged you to get the numbers 9-12 in a similar manner
5::7/6+8 = 6/6+8 = 1+8 = 9
(5+7)/6+8 = 12/6+8 = 2+8 =10
(-5+7)/.6+8 = 2/L+++8 = 3+8 = 11
(5+7)/.6-8 = 12/.6-8 = 20-8 = 12
There is often more than one way to arrive at the desired number.
 Moshe (2), Avshalom, Yochanan, Geichazi
The words VAYIKRA EL occur 13 times in Tanach. 5 of those times, they are followed by the name of a person. Twice, that person is Moshe Rabeinu. The other three people that are called by name are Avshalom, Yochanan (b. karei'ach), and Geichazi.
 This word goes on its anagram
The word is a significant one in Vayikra - MELACH, salt. Every Korban requires it; our practice of salting bread derives from that mitzva. An anagram of the word MELACH is LECHEM, bread, upon which we put salt.
 The Divine Subpoena
Not only are we prohibited from "bearing false witness", we are also duty-bound to offer testimony when we have first-hand knowledge that would be useful before the court. This Mitzvat Asei, positive command, is our Divine Subpoena.
 In the ParshaPix...
there was one element we did not explain - and if we forgot to do that (rather than not explaining it on purpose) then it would be quite ironic that we forgot that particular element in the PP. It was the pink elephant with a knot in its trunk. There is the famous expression, "elephants never forget". That would be a reference to the prohibition in Parshat Zachor of LO TISHKACH - thou shall not forget. The knot adds the other mitzva, the first one of ZACHOR, remember. Remembering and not forgetting are two different things. Not forgetting is something internal to us, in our minds and hearts. ZACHOR is considered to be the requirement to verbalize the remembering - as with the public reading of Parshat Zachor. Speaking of knots and remembering... Found this on the web: "Tying a string around your finger originated from the Anglo-Saxons among others who thought that tying a string around ones finger kept an idea from escaping, in effect, tying the idea to ones self." However, we need only look into the Torah, Parshat Sh'lach in particular, the last portion, which is our third passage of the Sh'ma - Parshat Tzitzit. We see there that tying the Tzitzit is accompanied by the command to thereby remember ALL the Mitzvot of HaShem, and to do them. The color of the elephant in the PP has no special significance, unless we relate it to becoming inebriated on Purim until we see pink elephants and cannot distinguish between BARUCH MORDECHAI and ARUR HAMAN (who was a descendant of Amalek - hence the further connection to ZACHOR).
 The bullet of the ParshaPix explanations
The bullet for the Vayikra-Zachor issue was a sheep. Sheep are mentioned 5 times in Parshat Vayikra (once as KEVES, the other four times as variants of KESEV). The Haftara inclues Sha'ul neglecting the killing of the animals of Amalek and returning home from battle with sheep, supposedly for sacrifices to G-d.
In the Vayikra-Zachor issue (804), it stated:
There are other things we are commanded to remember, but these five things come with the word ZACHOR: the day we left Egypt, the Shabbat, what G-d did to the Egyptians, what happened to Miriam, and Amalek.
This was referring only to the Torah's use of the word ZACHOR. Not Z'CHOR nor any other form of the word. This "list" was not meant to match the list found in many siddurim of the "6 Remembrances" after the weekday Shacharit. That list includes a Z'CHOR and don't forget how we angered G-d in the Midbar. And, a command never to forget, PEN TISHKACH, the day we stood at Sinai. There is a longer list of 10 items found in various sources. This TT statement referred only to the word ZACHOR and only in the Torah (not the rest of Tanach).
This week's TTriddles:
 Chatat/Asham; born-Jew/Ger
 Different readings - common thread
 414 big, 707 small
 Could Mordechai's great-grandfather have been the original owner?
 First three, last, first
 Who was r-ready?
 What was the Persian credit card of choice?
 Mordechai, 58 times in the Megila; Haman 54 + Zeresh 4
Purim challenges for you, your family, and guests:
1. Two consecutive words in the Megila - a Hebrew word and its translation
2. Find a scrambled candle kugel in the Megila
3. At least 8 sedras and 2 near-sedras in the Megila
4. Name the Megila's two rhyming conspirators (one male & one female)
5. What was the bird of choice of the women who came before the king?
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.
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 - 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
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, firstname.lastname@example.org, email@example.com; 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 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 - An RNY/TightRope-Bezalel Production - 2 days 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: firstname.lastname@example.org - Outside Travel Desk hours, please leave a message...
or call 050-725-8392 - Wednesdays and Thursdays between 8-11pm ONLY.
LUNCH? When a tiyul says ìbring your own lunchî - you can order one instead from the Israel Center Cafe. After you make your reservation for the tiyul, call the cafe (ext. 106) to request a box lunch (anytime up to the day before the TIYUL). 18? will get you a sandwich (your choice), a refreshing drink (regular or diet) and a dessert. Your lunch will be ready for you when you board the bus.
BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul.
CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.
STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (560-9110) to see if we have any tiyulim or Shabbatonim (call Ita Rochel 560-9125) that they might be interested in.
KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email email@example.com. 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
See with the Blind; Hear with the Deaf - Join us for most unusual experiences as part of a special trip to...Holon - Tue. March 25th, 8:00am to 6:00pm with licensed guide Lisa Aiken where we will visit the highly acclaimed Dialogue in the Darkness, and Invitation to Quiet. These innovative, interactive exhibits will engage our senses as we experience what it is like to be blind or deaf...We will then tour, see and hear all about the Design Museum, Meditek, new city center, children's story parks, and the Pillbox from the days of the British Mandate.
185NIS (members) (200NISnon-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!
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!
Always on the go? Getting tired of it? Join us for a grand Tiyul to Nowhere - Details to follow (but you won't need them)
SEPARATE PHONE NUMBER - 052-422-8601 (Ezra) - firstname.lastname@example.org - 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
Palace on the Periphery - The Haas Promenade and Ramat Rachel with Shuli Mishkin, WED, March 26th 8:30-13:30 - Ramat Rachel - In Tanach times, a strategically important outpost... fabulous palace... learn about turbulent times of King Hezekiah and Isaiah...
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
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 TT805
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 12 Adar B' (March 19) to Erev Shabbat, 21 Adar B' (Mar. 28)
Wednesday, March 19th - 12Adar Bet
9:00am Dr. Avivah Gottlieb-Zornberg with Parshat HaShavua
9:20am Current Halachic Issues Rabbi Macy Gordon - Purim Topics
10:45am Parshat HaShavua Rabbi Yosef Wolicki
various Shiur/Divrei Torah while you fold
12:30pm VIDEO in the LIBRARY - Pearl Borow - New Insights into the Megila
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 20th - 13 Adar Bet - Taanit Esther
11:00am to 12:50pm Torah Secrets - Dr. Hayim Abramson
various times Shiur/Divrei Torah while you fold
1:20pm Mincha Collection of ZEICHER L'MACHATZIT HASHEKEL
4:00pm Shiur by Rabbi Ephraim Sprecher - Why are G-d and Hallel absent from Purim?
5:05pm Slow-paced Mincha for the Fast - Collection of ZEICHER L'MACHATZIT HASHEKEL; mini-shiur
6:15pm Maariv, Megila Reading (Gadi Segal) - Fast-breaking Refreshments
FRI, 14 Adar B', March 21st
8:10am SHACHARIT for non-PURIM
MEGILAT ESTHER (Mark Glickman) not before 9:00
Matanot La'evyonim - Refreshments after Megila
Shabbat day March 22 - 15 Adar B'
4:15pm Shiur by Rabbi Shubert Spero - Was Haman Working Alone?
Because we don't read Megila on our Purim day, there is a special value in hearing a shiur with a Megila and Purim theme
The Center will be closed on Motza"Sh and Sunday (day & night)
Wishing our TTreaders and all of Klal Yisrael a purim sameiach
May our acknowledgment and thanks to G-d for the hidden miracles He wrought on our behalf 2723 years ago be joined by our prayers and "Hishtadlus" for the Geula Sh'leima speedily in our time
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
Monday - March 24 - 17 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
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 24 Rabbi Natan Lopes Cardozo, Ph.D.
Heresy, Dogma, Faith?- Adherence to the 13 Principles
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, email@example.com
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
Tuesday, March 25th ï 18 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 Know Your Siddur - Rabbi Aharon Adler
10:15am Shmini's Mitzvot... and Pesach's - Phil Ch
Rabbi Gold will resume his shiur IY"H on April 1st
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 Mar 25 ìNazi Hunter- The Beate Klarsfeld Storyî Born a Christian in Germany and married to aJew, Beate Klarsfeld became one of the most successful Nazi war criminal hunters ever, most famously of Klaus Barbie. This cinematic depiction of her life shows her metamorphosis from daughter of Wehrmacht soldier to relentless Nazi pursuer. It reveals how she has survived arrest, jail, beatings, torture, and numerous assassination attempts in her lifetime work to bring Nazi war criminals to justice. (1 hrs)
"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
7:30 & 8:30pm Torah Conferencing Network Double-Header: Video shiurim: Rabbi Yissachar Frand and Rabbi Yisrael Reisman
8:00pm Rabbi Yonatan Kolatch - Meet the Meforshim Mar. 25th: Peirush R' Yehuda HeChasid of Germany - NOTE: Each session of MEET THE MEFORSHIM stands on its own
Wednesday March 26th - 19 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 Mar 26 Mrs. Pearl Borow: "Discovering the Woman of Valor"
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 March 27th - 20 Adar B' - Taanit Esther
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
Different shiurim from Tuesday's Double Header
Friday March 28th - 2 Adar 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
UPCOMING at the Israel Center
Shabbat Parshat Shmini, March 29th, 5:00pm - Dr. Moshe Kuhr; MINCHA at 6:00pm
Please note: Shiur at 5:00 & Mincha at 6:00 continues throughout the summer
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
Save the Date - 5th Annual OU Yom Yerushalayim Dinner at the Great Synagogue - Sunday, June 1st - Watch for details!
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