Shabbat Parshat Balak
July 3-4, 2009 - 12 Tammuz 5769
This Shabbat is the 278th day (of 354), 40th Shabbat (of 50) of 5769
Chutz LaAretz - Parshat Chukat-Balak - fifth perek of Pirkei Avot
6th perek of Pirkei Avot in Israel
...KI IM ASOT MISHPAT V'AHAVAT CHESED V'HATZNEIA LECHET IM ELOKECHA:
Halachic Times
Ranges are 10 days, WED-FRI 9-18 Tamuz (July 1-10)
Earliest Talit & T'filin 4:38-4:43am
Sunrise 5:38-5:42am
Sof Z'man K' Sh'ma 9:10-9:13am
(Magen Avraham: 8:14-8:18am)
Sof Z'man T'fila 10:21-10:23am
(Magen Avraham: 9:44-9:47am)
Chatzot 12:43-12:44Ωpm
(halachic noon)
Mincha Gedola 1:19-1:20pm
(earliest Mincha)
Plag Mincha 6:20-6:19pm
Sunset 7:53-7:52pm
(based on sea level: 7:48-7:47pm)
Correct for TT 866 - Rabbeinu Tam (J'm) - 9:15pm
7:13 (6:20) Yerushalayim 8:31pm
7:29 (6:22) S'derot 8:32pm
7:28 (6:20) Gush Etzion 8:31pm
7:30 (6:22) Raanana 8:34pm
7:29 (6:21) Beit Shemesh 8:32pm
7:30 (6:22) Rehovot 8:33pm
7:31 (6:23) Netanya 8:34pm
7:26 (6:21) Be'er Sheva 8:31pm
7:29 (6:21) Modi'in 8:32pm
7:13 (6:22) Petach Tikva 8:33pm
7:13 (6:20) Maale Adumim 8:31pm
7:29 (6:21) Ginot Shomron 8:33pm
7:28 (6:20) Gush Shiloh 8:31pm
7:28 (6:20) K4 & Hevron 8:31pm
7:28 (6:21) Giv'at Ze'ev 8:31pm
7:29 (6:22) Yad Binyamin 8:33pm
7:30 (6:23) Ashkelon 8:33pm
7:20 (6:21) Tzfat 8:34pm
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...
Last opportunity for Kiddush L'vana this month is all night, Monday, July 6th, the halachic NIGUD (full moon) being 3:36pm on Tuesday.
Notice the reference to the halachic NIGUD. NIGUD in English, is opposition, the moment that the Sun and the Moon are on opposite sides of the Earth. That moment is the same as Full Moon. The halachic NIGUD is the midpoint between the previous MOLAD and the next one. Our announced MOLAD, which is used for Rosh Chodesh Benching and for calculating the time range for Kiddush L'vana, is based on the average time it takes the Moon to go through a cycle of phases - not the actual time, the average time. That is 29d 12h 44m 1p (3 and 1/3 seconds). The NIGUD is 14d 18h 22m after the MOLAD. Remember, this is average, not the real, astronomical timing, which varies month to month. Example for this month: The molad based on average was Monday, June 22nd, at 9:14pm Israel Summer Time. The real molad was at 10:35pm. Relatively close - the deviation can be many hours, plus or minus.
The actual nigud is Tuesday (July 7) at 12:21pm. That's three hours earlier than the average nigud. Time from molad to nigud using the average is, as mentioned above, 14d 18h 22m. This month, the time from new moon to full moon (actual) is 14d 13h 46m, almost 5 hours below average.
Now watch this. From nigud to the next molad is always the same 14d 18h 22m (give or take a fraction of a cheilek). Real time, this month? Next full moon is WED, July 22nd at 5:34am. The time from full to new (coming up) is 14d 17h 13m, just an hour below average.
Remember, we're talking about this month only.
Real molad was 1h 21m later than the average one. The next molad will be 4h 24m before the average one.
Don't let the numbers scare you - the point is that the actual interval from molad to molad varies from the average and that the actual nigud is not the midpoint between moladot.
Israel's not-so-secret weapon
Heard a story recently about a Jewish soldier in the US army stationed in Germany. When a visitor to his base spotted him wearing a kipa, a conversation was begun. The soldier told the visitor that he was a recent Baal T'shuva and that an experience he had had in the army started him on the path to religious observance. The soldier had attended a lecture on military history, given by a general. After the lecture, in answer to the soldier's question, the general explained why his lecture included details of many armies - past and present, but no mention of the Israeli army. The general answered in a dismissive manner, something like: "The Israeli army has no regular strategy; G-d fights on their side." How this led the Jewish soldier to religious observance is not this issue here. What is the focus of this Lead Tidbit is the unique relationship between G-d and the Jewish People and its military implications.
Obviously, the following will be a vast oversimplification, but we hope the point will be taken.
In Sh'mot 14:14, the people of Israel are only recently out of Egypt and they are being pursued by Par'o in a new determination to bring them back to slavery. The people panic when they see the Egyptian chariots coming their way and Moshe assures the people that HASHEM YILACHEIM LACHEM, G-d will fight for you.
In D'varim 1:30, Moshe Rabeinu is telling the "new generation" about what happened with the Meraglim. Again he says that I told them (your fathers), HU YILACHEIM LACHEM, He will fight for you.
In the encounter with Amalek, the people saw that there is an alliance (so to speak) between G-d and the people of Israel. They see it in all the battles that they had and in the times they were told not to fight, because that's what G-d wanted.
In the bulk of Balak, we are taught that G-d fights for us even when we do not contribute to the "war effort". In this case, we didn't even know that we were being targeted and G-d took care of the whole thing.
It's really simple. When we follow G-d, He fights with us and for us. And we cannot lose. But when we turn away from Him, we cannot win. As mentioned in the Sedra Summary - Bil'am and Balak tried real hard to harm us... and got nowhere. But when they facilitated our betrayal of G-d to idolatry and immorality, they didn't have to list a sword or a curse.
If it's so simple, when are we going to learn? Bil'am knew it; the general knew it. We need to know it well.
BALAK STATS
40th of 54 sedras; 7th of 10 in Bamidbar
Written on 177.8 lines in a Sefer Torah (ranks 35)
2 Parshiyot; 1 closed, 1 open
104 p'sukim - ranks 34th (8th Bamidbar)
1455 words - ranks 33rd (8th Bamidbar)
5357 letters - ranks 35th (8th Bamidbar)
Balak is close to average for the Torah's sedras but is on the small side for Bamidbar
Mitzvot
Balak is one of 17 (of 54) sedras with no mitzvot
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.
Kohen - First Aliya - 11 p'sukim - 22:2-12
[S> 22:2 (95!)] Balak was a weaker king than his neighbors in the region. The defeat of the others (OG and SICHON) instilled fear in Balak's heart, and he realized that waging a "conventional" war against Israel would be futile. His plan (following research of the matter) was to enlist Bil'am to curse the People of Israel. To this end, Balak sends a delegation to Bil'am in Midyan. Bil'am invites the envoys to spend the night so that he (Bil'am) can be spoken to by G-d. G-d does "appear" to Bil'am and asks him who these people are. Bil'am tells G-d and He warns Bil'am not to go with the delegation, nor to curse the people, because "they are blessed".
SDT: How come Balak, a sworn enemy of Israel, rates having a sedra named after him? Commentaries suggest that Balak was an "honest enemy" of Israel. His antagonism was based on his fear of Israel; his intentions and actions were clear-cut. We have been plagued by many enemies throughout history who have hidden behind a smile, a mask of friendship, or a hand-shake and photo-op only to try to stab us in the back (or worse). It's "nice" when an enemy is "up front" about it.
SDT: Commentaries point out that Moav and Midyan were bitter enemies. Nonetheless, they put their differences aside and united to fight against Israel. This shows the power of anti-Semitism in this world. See what our enemies are ready to do because they hate us so much.
But it also must teach us another lesson. We too must be prepared to set aside that which divides the Jewish People into fragments, so that we can fight our common enemy with greater strength. This is not to suggest that we must ignore, overlook, or forgive these differences. But we have to know when we should put our religious-secular battles "on hold", in order to be united against the enemies of the Jewish People. We must all work together - Ashkenazim & S'faradim, National Religious and Haredi, left and right, religious and secular, to strengthen our position against those who would harm us, take parts of Eretz Yisrael from us, or divide our capital.
SDT: Rashi says that when G-d told Bil'am not to go with Balak's emissaries, Bil'am asked if he could curse the People from home. G-d said no. So Bil'am offered to bless them (us). G-d said, keep your honey and your sting.
Levi - Second Aliya - 8 p'sukim - 22:13-20
In the morning, Bil'am (reluctantly) dispatches Balak's messengers with his message of refusal. Balak sends a larger and more prestigious delegation to Bil'am, with offers of great honor and wealth if Bil'am would only agree to Balak's request. Bil'am again refuses, but does invite the new delegation to spend the night. This time G-d permits Bil'am to accompany the Moabites, but warns him not to do anything other than what G-d tells him. (Commentaries draw from this the notion: "In the direction a person is inclined, there he is lead" Also like, "giving him enough rope to hang himself with".)
SDT: Why was Bil'am to be punished for going with Balak's delegation, when G-d permitted him to go? Sort of told him to go. Certainly, a person is held accountable for violations of G-d's commands, but are we also responsible for things which are not specifically prohibited, although it is reasonable to assume that G-d does not want us to do them?
The answer is YES. This is one of the concepts we actually derive from the episode of Bil'am. The Torah gives us a very good idea of what HaShem wants of us. Many sins are spelled out very clearly - in fact, there is a notion of "one will not be punished unless expressly warned"; yet we are warned that G-d will be angry, so to speak, if we do things that we (should) know are contrary to His wishes.
This is something that exists in human relationships too. Parents, for example, expect children to behave a certain way, even without being specifically told. We are not programmed robots; we are human beings with the ability to reason. And G-d wants us to make the right decision in areas He left "open", so to speak.
In the straight reading of the Chumash, it seems that Bil'am is truly a man of G-d who only wants to do what G-d wants him to do. Tradition describes him differently, as one who knows that he is totally in G-d's control but tries to fight it at every step of the way. What a blow to Bil'am's ego to be thought of so highly among people, yet to know that G-d calls every shot.
Shlishi - Third Aliya - 18 p'sukim - 22:21-38
Bil'am arises in the morning, saddles his donkey (by himself), and goes with the Moav officers. (The implication in the pasuk is that Bil'am went with a great deal of enthusiasm to "hopefully" curse the People of Israel. Contrast this with Avraham's enthusiasm on his way to fulfill G-d's command with the Akeida.) G-d is "angry" with Bil'am for going (even though He permitted it) and sends an angel in an attempt to dissuade him from continuing. The Torah recounts that on three separate occasions - symbolically, it happened in increasingly narrower passages - the donkey sees the angel blocking the way, but Bil'am does not. Bil'am strikes the donkey each time, until G-d gives the power of speech to the donkey, who admonishes Bil'am for his deeds. Then G-d permits Bil'am to see the angel and Bil'am acknowledges his sin. He offers to return, but the angel allows him to proceed, with the warning not to say anything "unauthorized".
(In Pirkei Avot we are taught that the "mouth of the donkey" was one of 10 special items that G-d created in the instant before He rested from further creation on the very first Shabbat. One of the lessons from this concept is SOF MA'ASEH B'MACHSHAVA T'CHILA, what happens in the end was in G-d's thought and plan at the beginning. We should not think that the "mouth of the Earth" that swallowed Korach & Co. or the talking donkey, or No'ach's rainbow, et al, were "afterthoughts" of G-d. No such thing.)
Balak goes out to greet Bil'am, who tells Balak that he is powerless to act on his own and must say only what G-d "puts in his mouth". (This is the significance of the "mouth of the donkey" - viz. that it is G-d Who grants the gift of speech; one should not be arrogant about his ability to speak well. In the words of the beautiful prayer of the Shali'ach Tzibur on Rosh HaShana and Yom Kippur, OCHILA LA- KEIL, the human being thinks thoughts in his heart, but from G-d comes the ability to express them with his mouth and lips... or the lack of the ability.)
SDT: The favored weapon of the nations of the world is the sword. The "weapon" of Israel is "the power of speech" (prayer, divrei Torah, kind words, etc.). Bil'am arrogantly lays "his weapon" aside and attempts to harm the People of Israel with their (our) own weapon. G-d, so to speak, went against Bil'am with his abandoned weapon - the angel's drawn sword. And ultimately, the Torah tells us, Bil'am fell by the sword. - Rashi
R'vi'i - Fourth Aliya - 15 p'sukim - 22:39-23:12
Balak makes sacrifices on the occasion, and Bil'am orders seven altars to be built for the special offerings. (All that is done is highly significant - e.g. the Torah records that our three Patriarchs offered seven korbanot at various times. Bil'am hoped to "neutralize" the effect of those sacrifices in G-d's eyes by repeatedly offering seven sacrifices of his own.)
After meditation, Bil'am "speaks" about the People of Israel. He does not curse them, but rather beautifully describes the uniqueness of Israel. Balak is upset, but Bil'am reminds him that he (Bil'am) can only transmit that which G-d wants him to.
If we are unique among the nations of the world, it is because of the Torah and our commitment to it, not something genetic, nor a mere accident of birth. We must preserve that uniqueness by remaining true to Torah, faithful to HaShem, and distinct from the other nations. And, as Bil'am pointed out, our uniqueness depends upon being different from the other nations (not wanting to be just like everyone else.) We are different when we are different. And that is what we are supposed to be. When we are the same, we are not different.
Chamishi - Fifth Aliya - 14 p'sukim - 23:13-26
Balak takes Bil'am to a different vantage point, in the hopes that he will be able to curse the People this time. Once again, seven altars are built and sacrifices offered. Once again, Bil'am meditates and then utters magnificent descriptions of the Nation of Israel. Balak says his piece and Bil'am again explains his restrictions. (Difficult for someone who is considered the quintessence of arrogance.)
Rashi says that Balak chose Rosh HaPisga as a place from where Bil'am might succeed in cursing the people, because he foresaw that Moshe would die there. Rashi says that Balak knew this about the place but Bil'am didn't - that Balak was a more gifted prophet.
Twice we find, And Bil'am said to Balak, build for me "with this" seven altars and prepare for me "with this" seven bulls and seven rams (23:1 and 29). With this, BA'ZEH. We are taught that all the prophets of Israel prophesy with KOH (as in KO AMAR HASHEM), except Moshe, who prophesies with ZEH. Bil'am felt that he was on Moshe's level and kept throwing around the ZEH. G-d says to Bil'am, go back to Balak, and thus - KOH - you shall speak. Enough with the pretension to ZEH; you say KOH. Bil'am gets the message and switches to KOH when he speaks to Balak.
Shishi - Sixth Aliya - 17 p'sukim - 23:27-24:13
Balak suggests yet a different vantage point from which to observe Israel; maybe G-d will permit them to be cursed. Bil'am again asks for seven altars to be built, and a bull and a ram to be offered on each. This time, Bil'am does not meditate in his usual manner, expecting similar results, namely that blessings will emerge from him - and he really wants to curse Israel.
SDT: Balak takes Bil'am to Rosh HaP'or. Having seen in a vision that Israel will soon fall at P'or, Balak mistakingly assumes that the cursing from there would be successful (Rashi).
Targum Onkeles indicates that Bil'am was "reminding" G-d of the Golden Calf, so that He would allow the People to be cursed. However, when he saw the multitude encamped in such a special manner, he was endowed with "Ruach HaKodesh" and he blessed the People of Israel a third time. Balak had "had enough", spoke harshly to Bil'am, and "sent him packing".
We quote the words that emerged from Bil'am's mouth - MA TOVU... Sometimes it takes a non-Jew's observation for us to appreciate something we might not see.
Sh'VII - Seventh Aliya - 21 p'sukim - 24:14-25:9
Before Bil'am takes leave of Balak, Bil'am prophesies about the other nations in the region... which was, in different words, a prophecy that each nation shall eventually perish, as will those who will bring about the earlier nations' destruction.
[P> 25:1 (9)] Bil'am's final advice, his attempts to curse the People having failed, is to entice the People to idolatry and immoral behavior which will turn G-d Himself against them. This plan works, as 24,000 perish in a plague following the immoral and idolatrous worship of Baal Pe'or. Only the bold action of Pinchas b. Elazar b. Aharon HaKohen in defending G-d's honor, stops the devastating plague.
SDT: This final lesson of the sedra must be learned well by us today. What Balak and Bil'am discovered is that if Israel is in G-d's favor, it will be invincible from outside attack. No nation can succeed against Israel, when we are "on good terms" with G-d. That includes attacks by the sword or by words... If we, however, incur G-d's anger, by being unfaithful to Him, by disregarding Torah and mitzvot, then we are extremely vulnerable to our enemies. And they might not even have to actually fight against us (as in terror attacks) - we can, G-d forbid, destroy ourselves (as in road accidents, and more). This was true more than 3000 years ago; it is no less true today.
On a certain level, Parshat Balak is extremely simple and straight-forward, with an extremely powerful message - because of that simplicity. For 95 p'sukim, we feel the protection of G-d as Balak and Bil'am fail time and again in what almost looks like a comical farce. The Gemara says that Bil'am was in some ways superior to Moshe Rabeinu, that when he was around, G-d Himself was extra vigilant in protecting us. For those 95 p'sukim, we beam with pride at the grudging admiration of a unique nation as expressed by Bil'am.
And then comes the last 9 p'sukim of the sedra. Bil'am went back home. So did Balak. No danger anymore. WHAM! We did it to ourselves. G-d protected us from Bil'am by giving him his words. By not letting him speak on his own. And then we turned around and betrayed G-d. 24,000 fatalities. And the toll would have been greater, except for the bold action of Pinchas. The sedra is shouting its message to us. All we have to do is listen to it.
SDT: VA'YAR PINCHAS BEN ELIEZER BEN AHARON HAKOHEN VAYAKAM MITOCH HA'EIDAH VAYIKACH ROMACH B'YADO:
Bamidbar 25:7 tells us that when Pinchas saw what was going on, he armed himself with a spear - he took a ROMACH in his hand. ROMACH is spelled REISH-MEM-CHET which is 248, not merely its numeric value, but R'MACH is how we write 248. What comes to mind immediately: The 248 positive mitzvot in the Torah. We can "interpret" this pasuk on a different level by saying that Pinchas armed himself with all the (positive) mitzvot of the Torah in order to uphold G-d's honor. Perhaps it means, "with complete justification" and the backing of the mitzvot. This is a well-known "play" on ROMACH.
But Zev Frank, a grand master at hidden meanings, riddles, plays-on-words, decided to look into the 248 aspect a little deeper. Arming himself with all the positive mitzvot is one thing, but what about the prohibitions of the Torah. Are they also represented here? Zev's discovery gives a resounding YES to that question. Make a list of the 365 prohibitions in the order in which they occur in the Torah and check prohibition #248. D'varim 7:3 is the prohibition of inter- marrying and of publicly "taking" a non-Jewish woman. It is exactly this prohibition #248 that Zimri was violating, and Pinchas armed himself with that mitzva.
Last 3 p'sukim are reread for Maftir.
Note that the Pinchas episode is interrupted by the break between sedras. Zimri and Kozbi are not identified yet, G-d's reaction comes next week. Just for now - the plague stopped! The swiftness with which the plague struck is matched by the swift action of Pinchas. For now, that's the point. More next week.
Haftara - 17 p'sukim - Micha 5:6-6:8
Micha's prophecies include the state-of-affairs that finds Israel dispersed among the nations of the world, the promise of the end of war and restoration of Israel to its Land, and the "settling of accounts" between G-d and the other nations, and G-d and Israel. This portion contains a reference to the advice of Balak and Bil'am's response to it - thus the appropriate choice of this portion as the haftara for Balak.
Note the "credit" to Balak for the advice that caused the failing of Israel as opposed to the implication from the Torah that it was Bil'am's idea.
Note the reference to the leaders of the People as Moshe, Aharon, and MIRIAM.
The haftara ends with the famous encapsulation of our responsibilities to G-d: "What does G-d demand of us, ONLY to behave justly, love chesed, and walk modestly (humbly) before G-d."
This is the formula for the greatest protection we can have from the Balaks and Bil'ams of the world. And its disregard makes us terribly vulnerable to them. What a contrast between the end of the sedra and the end of the haftara! Again, we have the simple but powerful point. This is how we are supposed to behave. This is how we behaved... and what happened to us.
THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean
Lesson # 482 (cont.)
Was there a kosher marriage?
In the last lesson the same question was asked, was there a valid marriage? If yes, then the lady needs a Get (divorce) to be able to remarry (or the death of her husband). If the answer is no, then she may get remarried without a Get from her first mate. In that case which came before the great Rabbinic sage, Rabbi Moshe Feinstein, he found grounds to hold that there was never a marriage and she could get (re)married without a Get. There the marriage had been conducted by a reform "rabbi". They had lived together on and off for several years. In a similar case that came before Rabbi Feinstein, the marriage had been performed in a reform temple. Is there a necessity for a Get before she can get remarried, her mate is still alive and refuses to give her a Get, if required. The lady states that there were no persons present who could be considered in any manner or form of being Torah observant Jews. They resided in a non-Jewish neighborhood for several weeks and she could not state that any Torah observant Jews saw them living together or holding themselves out to be husband and wife. She states that because of his sterility they never consummated the marriage and she had medical certificates to bolster her allegations that she intends to use in her action in the civil courts for an annulment of the marriage. She has offered him large sums of money for a Get which he refuses to grant. Is it necessary for her to obtain a Get for her to be free to remarry?
In our case there may have been persons who saw them enter into the reform temple for the purpose of getting married and there may be sufficient witnesses to give effect to the marriage. Or else there were such witnesses who saw them emerge from the reform temple with the understanding that they were indeed married. Rabbi Feinstein held that such witnesses could apply only if there was a marriage ceremony that was in all other aspects correct, then these persons could fulfill the function of witnesses by seeing them go into or emerge from the temple. In our instance there is no valid ceremony since the reform "rabbi" would not know how to perform such a ceremony. There are probably many of the requirement of the marriage ceremony that were not complied with, so that seeing the couple entering or emerging from the temple is not enough to say that all was complied with save for the witnesses being present which could in some circumstances be compensated for by the witnesses who saw them entering or leaving the temple. That they lived together for sometime thereafter, does not rectify the situation in our case since they did not live together for the sake of establishing the marriage but in the mistaken belief that they were already married according to the laws of the Jewish people. In fact all of those present assumed that they were married. Therefore their cohabitation subsequent to their ceremony did not effect kiddushin, marriage.
There is in halacha the concept of the notion that under certain circumstances they could be considered as married if such as the rumor circulating about them after having gone through what seemed to be a valid marriage ceremony. In the present case, such a rumor would not reinforce that they were married since such a rumor only is reckoned with if all the laws were complied with, with some exception as when it was not known at the time that one of the witnesses was related to another witness or one of the parties.
As to their not having consummated the marriage, the proof that she has from doctors to be given to the secular court to annul their marriage, such proof is valid. Since the doctors would not ruin their reputations by testifying falsely to something that can be proved otherwise. The doctors certificates can be relied upon even if they are not persons who are capable of testifying in a Beit Din because they are not Torah observant. They can be relied upon because it is a simple matter for the husband to bring proof to contradict them if they are testifying falsely. The doctors would be subjecting themselves to penalties for perjury if these affidavits of theirs that are to be used in the civil court to obtain a marriage annulment were false. Rabbi Feinstein examines some of the medical evidence and finds it credible as their conclusions that the marriage was never consummated. For had the marriage been consummated not all of the medical experts would have been fooled to believe it was never consummated. They examined her completely and found that they were correct in that there was no evidence of consummation of the marriage. Furthermore, since they lived in non-Jewish neighborhoods there would not be any competent Jewish witnesses to testify as to their living together as husband and wife to attempt to refute the testimony at hand. Even if there were, we could not be aware if there were such witnesses who would be competent according to Torah law to testify that the couple held themselves out to be husband and wife. Rabbi Feinstein discusses at length the criteria for those present at the ceremony to be able to testify in instances where they would be believed such as competent witnesses testifying as to the competence of the persons who were present at the ceremony. In this instance they would not be any since it was conceded that none of the persons present would be competent to testify according to halacha. This, in spite of the rule that we cannot reject the testimony of non- competent witnesses unless it can be shown in their presence why they are not competent -- in our situation there would not be anyone present who would be competent to so testify.
He concludes that since there were no competent witnesses who witnessed the ceremony, she is not married and may go on to marry again without the necessity of a Get.
Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari
To Spy out the Land [7]
The months of Tammuz and Av are the definite months of national mourning marking the loss of sovereignty, the destruction of Yerushalayim and the Beit HaMikdash, and the subsequent galut. Yet at the same time these two months of national destruction and suffering are, despite this, destined in the future to become transformed into the major festivals. Tammuz and Av follow on the Torah reading of the sin of the Meraglim. The two aspects of these months and the nature and results of the sin of the Meraglim are reflected in the special character and purpose of Eretz Yisrael, intrinsic to the creation of the "kingdom of kohanim and the holy nation".
Hashem's creation of the world was done in such a way that even the most material of things in it is to be nourished by Divine Holiness, so that man's body would be purified and elevated to merge with the soul that is pure and holy. All our food contain in it the word of G-d. So the ARI Z"L explained that the verse 'Mankind lives not by bread alone but by the word of G-d' means by the word of G-d that is in the bread. Menachem Mendel of Kotsk taught that the purpose of the HaMotzi bracha is to teach us to remove the earthiness from the bread and release the Godliness in it. Nevertheless it would seem to be demeaning for holiness to be clothed in petty materialism. Throughout history people have struggled with this spiritual question and only solved it by attempting to separate and protect themselves from the material and physical in pursuit of spirituality. Yet the purpose of the whole creation is to make the material holy; this is exemplified by Israel living as a nation in Eretz Yisrael through which their souls could make all the earthy parts of man's body spiritual and holy. "Just as at the Creation we read, 'and G-d planted a garden', so G-d said to Israel 'when you come into the Land, plant'" (Vayikra Rabba 25)
"According to the Midrash, the galut of Israel from its Land is analogues to the expulsion of Adam HaRishon from Gan Eiden. The source of the sin of the Meraglim was through their eyes as Moshe commanded them to see the Land and the sin of Adam was also induced through the power of sight, as we read: 'And the woman saw that the tree was good for eating and a delight to the eyes' (B'reishit 3:6). In the same way, their entry into Eretz Yisrael should have paralleled Adam's entry into Gan Eden. If their entry would have been in perfect wholesomeness they would have atoned for his sin.
This atonement should have begun by the Meraglim seeing the holiness that is enshrined in the material, physical Eretz Yisrael. The Land should have found favor in their eyes; the eyes are the doors to the heart, so that everything is dependent on the eyes and on the power of sight, for good or otherwise. Through Ayin Tova, all good aspects enter the heart from where they permeate the rest of the body. However, the converse is also true, as we read; "Shimshon sinned through his eyes as he told his parents concerning the woman, 'for she is fitting in my eyes'; therefore the Philistines gouged out his eyes in Gaza" (Sotah 9b). If the Meraglim would have been able to use the power of their eyes for good, then they would have made a gate through which Israel could have entered the Land with the perfection of all their spiritual feelings and urges. Then they would have had the power to elevate the material and concrete things to merge with the spiritual and thus atoned for the sin of Adam HaRishon.
This is reflected in the place of Tammuz and Av in the structure of the calendar. During the first 3 months of the year, spirituality and holiness came from on high down to earth; Nissan with its revelation of miracles in this material world, Iyar with the heavenly food of Manna and Sivan when Hashem descended to this material and physical world to give His Torah. Then the months of Tammuz and Av were supposed to reflect the holiness that came from Heaven and thereby transform the earthy and material into the spiritual and sanctified. However, we know that the sin of Adam HaRishon, who was created from the soil, perverted the original plan of creation, so that his body could not reflect the holiness that poured down from heaven. That required suffering and death to enable the holiness within him to ascend heavenward; even then, only the NESHAMA could ascend without the body. That same sin perverted these months as well, so that they were unable to transform the material and could only release the holiness that had descended from above while the material in the tragedy and suffering remained with us. We can only exist through the outpouring of K'dusha from above that is granted to us in the months Nissan, Iyar and Sivan" (Shem MiShmuel).
Halakhically, the mitzva of Kiddush HaChodesh has to be done through eye-witnesses who actually saw the New Moon (Rosh Hashana 20a).
Reuven's name is linked to seeing, even as Leah said at his birth: "Hashem has seen my humiliation... and has given me a son... and she called him Reu-ben" (B'reishit 29:32). According to the order of the flags of the encampment in the desert, the month of Tammuz [the 4th month] is the month of Reuven. So this month then, with the seeing that is required for this mitzvah that involves Klal Yisrael, is the rectification of the sin of the Meraglim who sinned with their eyes.
"The word CHEIT has a dual significance. It can mean 'lacking in something', as in ''then I and my son Shlomo will be missing' [chata'im] (Melachim Alef 1:21). However, it can also mean cleansing or purifying as in 'and he shall cleanse the house' [vachita]' (Vayikra 14:42). This is exactly the same kind of dual nature that sight possess for good or for evil. So everyone who wishes sincerely to have a pure heart should train his eyes to see only the good" (Avnei Nezer, Rosh Chodesh Tammuz).
Reuven showed that teshuvah has the power of transformation, so does Chodesh Tammuz have the possibility of change; that is why these days of tragedy and disaster will, in the End of Days, be turned into festivals.
MISC section - contents:
[1] Vebbe Rebbe
[2] Candle by Day
[3] Wisdom and Wit
[4] From Aloh Naaleh
[5] Parsha Points to Ponder
[6] Portion from the Portion
[7] From Machon Puah
[8] Pirkei Avot
[9] MicroUlpan
[10] Guest Article
[11] Gimatriya
[12] Dvar Torah's
[13] Divrei Menachem
[1] From the virtual desk of the OU
VEBBE REBBE
The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
Q: May one serve as a chazan in shul if he hates one of the congregants for no good reason, especially if the congregant has great difficulty concentrating when he does so? Is it different regarding this person being the ba'al tokeiah (shofar blower) on Rosh Hashana?
A: The Beit Yosef (Orach Chayim 53) cites the Maharik that since the prayers correspond to the T'midim (daily communal sacrifices), which must be brought from community funds, a chazan has to be acceptable to all individuals in the community. In this way, one does not have a shaliach (agent) against his will. Based on this, the Shulchan Aruch (OC 53:19) says that an individual's protest against a potential chazan prior to his appointment is accepted. The Rama (ad loc.) adds that this is talking about a case where the protestor can convince the communal leadership that he has sufficient cause and that, generally, hatred between people qualifies. Thus, your inclination to prevent the person in question has basis.
However, Acharonim distinguish between the aforementioned sources and our most common modern applications. The Magen Avraham (53:20) and Mishna B'rura (53:53) say that the Maharik's logic applies when one needs to rely on the chazan to fulfill his prayer obligation, e.g., when people would listen to the chazan's repetition of Shemoneh Esrei instead of reciting their own. However, nowadays the chazan only leads the people and provides cantillation for parts of tefilla, whereas each person fully davens himself. Under such circumstances, we revert to the regular rule that the majority makes appointments to various tasks within the community without giving individuals veto power.
Realize also that many of the qualifications for a chazan found in Orach Chayim 53 refer to the position of the shul's permanent chazan. Then the most appropriate person should be chosen, which may exclude one with any serious blemish. The Aruch HaShulchan (OC 53: 19-21) indicates that animosity is reason to invalidate only such a chazan, but not one who will be serving only sporadically. As he mentions, we cannot have disqualifications which have the potential of "having no end."
While not everyone needs to have the special privilege of being the chazan, it is not a simple matter to embarrass and deprive one of the honor of occasionally being the chazan in shul, as almost all who are capable of leading services have. While he may be a flawed individual (which we cannot judge from here), many flawed people lead services. The matter of being unable to concentrate is not a significant factor. For any number of reasons an individual may be bothered by another's davening, and it is not feasible to have endless possibilities of objection.
Regarding blowing shofar on Rosh Hashana, the matter is much less clear. In all elements that our case differs from the classic case, shofar resembles the classic one. The shofar blower enables others to fulfill their mitzva; not everyone receives the honor of being the ba'al tokeiah; one can also claim that each year is a new appointment (see Ha'elef Lecha Shlomo, OC 356). Therefore, if there are viable options to replace him with someone who is similarly capable but who gets along with all, it is possible to bring the matter before the local rabbi/leadership (ibid.). However, we cannot stress enough that it is much more appropriate to strive to reduce tension and defuse the issue than to try to remove the person and undoubtedly raise the conflict to new, more regrettable levels.
[2] Candle by Day
Sometimes in order to break through the shell of a new truth, we must backtrack through the old ones that we have succeeded in acquiring, and, with this head start, streak through them over the clear ground that they present to us. Under this full head of steam, crashing into the wall which would never buckle beneath an offensive originating in its own territory, we can breach it and storm mightily into the fortress of the new truth.
From "A Candle by Day" by Rabbi Shraga Silverstein
A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein
Now available at 054-209-9200
[3] Wisdom and Wit by Shmuel Himelstein
A poor man, who had devoted his time to Torah study, came to R' Chaim Volozhiner with a serious problem. For many years, his brother, who was a wealthy man, had given him three rubles a week, and this had enabled him and his family to survive -- although barely -- while he devoted all his time to Torah study. Now his brother had changed his mind. He insisted that from now on he would only continue his support if the poor brother was willing to give half his reward for Torah study to him. The brother was very reluctant to do this, and was now turning to R' Chaim for his advice.
"Firstly," said R' Chaim, "you should tell your brother that one who supports Torah study has a very great reward for doing so, and that should be enough for him. If, however, he insists that all of your reward for Torah study should be divided up between the two of you, you should accept that offer. He should know, though, that you have a singularly large reward for studying Torah the full time in spite of your precarious financial condition. That is one reward that he cannot take any part of.|
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If a person thinks that he will be treated with respect even though he does not treat others with respect, he is -- clearly mistaken. - R' Chaim Shmulevitz
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[Apparently, the "concept" of "Jewish time" has been around for a while and commented upon by a well-known rabbinic personality.]
R' Yosef Chaim Sonnenfeld (1849-1932), the head of the Yishuv Hayashan in the Old City of Jerusalem, remarked in jest: "If a person makes up to meet at a certain specific time and he arrives at that exact time, I am afraid that he might have transgressed the prohibition against following in the ways of the unbelievers."
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" - available at your local Jewish bookstore (or should be). Excerpted with permission
[4] CHIZUK and IDUD for Olim & not-yet-Olim respectively
The daily headlines supply new reasons to avoid aliya to Israel - the ongoing drama of the nuclear threat and the fact that even her closest friends seek to promote the interests of her most persistent enemies. However, our weekly parsha of Balak provides reassuring perspective, from the mouth of one of our greatest enemies, no less.
The evil prophet Bil'am observed: "It (HEIN, rhymes with vein) is a nation that will dwell in solitude and not be reckoned among the nations" (Bamidbar 23:9). The Midrash (Sh'mot Rabba 15:8) asks: what is the meaning of the word HEIN (spelled HEI, NUN) in this verse? The answer is that it is an illustration and not really a word, per se.
Hebrew letters are both letters and numbers. Nearly every one has a partner that completes it to a power of ten. For example: ALEF (one) and TET (nine) = 10, the first power of ten. LAMED (30) and AYUN (70) = 100, the second power of ten. However, two letters stand alone: HEI (5) and NUN (50). They have no "partners".
But even those letters are not really alone - they share uniqueness -- just like the Land of Israel has the Nation of Israel.
Bil'am realized that when these two merge, Am Yisrael B'Eretz Yisrael, they can never be annihilated and will, in fact, lead the world. (See, Rashi, Targum Onkeles).
Baal Haturim notes that the gimatriya of "dwell in solitude" (L'VADAD YISHKON) is 420, the same as "in the days of Mashiach" (BIYMEI MASHI'ACH). May the events that we are witnessing truly be a portent of the prophecies of our parsha.
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
[5] Parsha Points to Ponder - BALAK
1) Why does the Torah relate so many seemingly extraneous details about Bilaam including his father's name, the city where he was located, and information regarding where that city was located (22:8)?
2) Why was angry with Bilaam for going along with Balak's officers if He, Himself, told Bilaam that he could go if he wanted? (see 22:22 and 20)
3) Why did G-D choose to make the donkey speak, a miracle which doesn't seem to have been necessary (22:28)?
Suggested Answers
Ponder the questions first, then read here
1) The Ohr HaChayim answers that it was important for us to know that Balak was so intent on harming the Jews as quickly as possible that he, himself, related all of that information to his messengers to insure that they would have no problems locating Bil'am and could begin acting on his plan with alacrity.
2) The S'forno explains that, as the Torah emphasizes by stressing that HE went on the trip (KI HOLEICH HU), Bil'am did not go along with them as a follower. Rather, he took the lead and was intent on doing damage to the Jewish people against G-D's wishes. That led to G-D's anger.
3) The Kli Yakar teaches that there was a specific purpose to this miracle. G-D wanted to demonstrate to Bil'am that just like the donkey's nature is not to speak but G-D caused it to speak for the sake of the Jewish people, so, too, he was granted with prophecy at this time specifically for the sake of the Jewish people and not to any of his own credit.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@ouisrael.org
[6] Portion from the Portion by Rakel Berenbaum
FEEDback to berenbau@actcom.net.il
Psychological Warfare, Blessings and Curses
When Balak, the king saw all that Israel did to Sichon the king of the Amorites and Og king of the Bashan, he became afraid of what they would do to his nation. Israel was camping in the western plains of Moav right near his land. The Midrash Tanchuma states that Balak had been one of Sichon's generals, and now that Sichon had been killed he was appointed king over Moav. He had been involved in the battles against Israel and knew that his nation alone had no chance against Israel. He was filled with fear.
He felt that his only hope was non-conventional weapons. Since there was no atomic bomb in his day, he came up with another plan. He hired Bil'am, chief sorcerer of the nations, to curse the Jewish people. The nations of those days believed in divination and magic and so trusted in the power of spells and in the potency of a curse.
But "No black magic can [be effective] against Yaakov, and no occult powers against Yisrael... (23:23)", to quote Bil'am. We don't believe in superstition or magical practices. And what value would we give to the curse of someone like Bil'am, who couldn't even see what his donkey was able to see? For that reason ABARBANEL asks why HASHEM prevented Bil'am from cursing Israel? We are blessed by HASHEM, the source of all blessing, so why would a curse from Bil'am have any effect? Why was it necessary to turn Bil'am's curse into blessing?
ABARBANEL also has an answer. Bil'am's words, objectively speaking, had no effect. Everything depends on G-d, and the words of a sorcerer, no matter how renowned, would not override what G-d has planned for us.
But subjectively, Bil'am's words could have a negative effect. Bil'am was a world famous sorcerer as we see from Balak's statement, "For I know he whom you bless is blessed, and he whom you curse is cursed" (22:6). A curse from Bil'am against Israel would have had an effect on the surrounding nations. It would have given them the courage to go to battle against Israel, the nation that everyone saw was protected by G-d. When the nations heard that G-d had turned the curses into blessings, they realized that it was hopeless to fight against the nation blessed by G-d. They would lose all their energy to fight. This is what Rachav says later to the spies in the book of Yehoshua (2:9). She says, "I know that Hashem has given you the land, and that your terror is fallen upon us." This she knew from Bil'am's prophetic blessings.
This psychological fear of fighting against Israel is what is sorely lacking today. It is important that the nations around us feel that we are blessed and not cursed and that G-d is behind us, and that our cause is just. Above all, it is important for us to believe this. G-d is teaching us in this portion, by changing Bil'am's curses into blessings, how important a deterent this psychological war is against all our surrounding enemies.
BIL'AM LIVED IN PETOR on the Euphrates River in the mountainous regions of Aram. According to some (R' Aryeh Kaplan z"l), this is in the vicinity of As Sukhnah or Dayr az Zawr, which is now central Syria. This week's recipe is for Syrian string cheese. Believe it or not, string cheese was not invented by Millers or HaOlam cheese companies. The first people to make string cheese were the Syrians. Here is a recipe to make your own string cheese - it's a bit more complicated then buying it pre-packaged in the store, but it is a fun summer project - LICHVOD SHABBAT to do with the kids.
SYRIAN STRING CHEESE
1 teaspoon mahleb, Middle Eastern spice
1/2 kilo mozzarella cheese
1 tsp salt
1 tsp caraway seeds
Melt cheese on low heat, thoroughly in a saucepan with mahleb, salt and caraway seeds. Remove from heat, drain excess water and cool a bit so you can handle it.
Pick up hot cheese in a lump, and make a hole in the center to resemble a doughnut. With both hands, stretch and turn the cheese to form a large loop. Fold the cheese over and stretch again. Repeat stretching and looping several times. The more you stretch, the stringier the cheese becomes. Stretch one final time and twist the ends in opposite directions. Loop the two ends together like a braid. Place one end through the loop of the other to lock it. Place cheese in a dry area to set and dry. Wrap in plastic wrap and refrigerate or freeze.
To serve, open braid, cut one loop and pull cheese apart into thin strands. Serve with pita.
[7] from Machon Puah
Single Embryo Transfer
Last week we spoke about the change in the medical community regarding the number of embryos that are transferred during an in-vitro fertilization procedure. When in the past, the logic was that the more embryos implanted the more likely are we to achieve a pregnancy, the more modern thinking, arrived at as a result of years of experience, is that there is a critical number of embryos that is practical to transfer.
The norm in most countries is between two and three, two being the preference and three are only transferred in cases of great need, such as an older couple, or in cases where there were several previous IVF failures.
In some countries it is the law that doctors can only transfer two embryos and they need a special dispensation to transfer three.
Some years ago, there was a debate in the American Society of Reproductive Medicine, one of the largest fertility societies in the world, as to whether the society should advocate changing the law in the US as well, to limit the number of embryos transferred to two. In the end the ASRM decided not to lobby for such legislation but to suggest to all its members to hold by this practice, and this remains their guidelines.
Therefore it is unusual today to hear of clinics that transfer more. The case of the Octomom is rare, and it is a good thing that this is no longer the norm. Since the exact details of the case are not known to me, I cannot comment on this specific case, but in general it is not considered good practice to transfer large numbers of embryos even when this is requested by the patient.
Indeed, today many experts are advocating single embryo transfers, where one good embryo is developed and transferred. This often is done by giving minimal hormonal stimulation, which is healthier for the patients, and severely reduces the numbers of multi-fetal pregnancies.
Interestingly, there are still rare occasions when one embryo is transferred and the woman still gives birth to twins, since the single embryo can divide into two. There was even a recent case where such a single embryo divided into three and the woman delivered healthy triplets, but this is extremely rare.
So this seems to be the future of treatment, to get fewer embryos, of better quality and to have healthy singleton pregnancies.
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 1-800-071111 in Israel or in the US 718-336-0603. website: www.puahonline.org
[8] Pirkei Avot
General
Rabbi Chananya b. Akashya says, The Holy One, blessed be he, was pleased to make Israel worthy; wherefore he gave them a copious Torah and many commandments; as it is said, "It pleased the Lord, for his righteousness' sake to magnify the Torah and make it honourable."
This is the last mishna in Masechet Makot. It was borrowed to be said at the conclusion of each chapter of Pirkei Avot. So too it is recited at the conclusion of many shiurim and leads into Kaddish d'Rabbanan.
Why does Pirkei Avot specifically and any Torah learning in general, require this particular mishna, rather than ending your subject when the time is up?
Perhaps, we can say this:
Every time a person learns Torah, there is a potential of his being overwhelmed by the huge amount of Torah there is to learn and master, and the large number of mitzvot and halachot (not to mention the minhagim and various and sundry practices) that we still have to study and learn about. It can be paralyzing.
We need to here the encouraging and comforting words of R' Chananya b. Akashya - that the immense volume of Torah and Mitzvot are given to us by G-d (and only to us) for our benefit. Then we can continue to function.
[9] MicroUlpan
Pyjamas or pajamas (both spellings are acceptable), a.k.a. PJs, jammies and in South Africa as night suits.
Hebrew: PIJAMA or NAMNEMET
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cooler or ice chest in English; in Hebrew: TZEIDANIT
[10] Guest Article by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva
G-d Know our Needs - So why Pray?
We are accustomed to regard prayer as either man's praising G-d or requesting something from Him. But G-d knows precisely and exactly what we require, and He doesn't need our praise. Thus, Rabbi Chaim of Volozhin, in his Nefesh HaChaim (Ch. 2), presents a profound and intriguing aspect of prayer. Given the special relationship between G-d and His people, when Israel is in pain, G-d suffers, too. As it says in Psalm 91:15 "I (G-d) am with him (Israel) in all suffering." That is why G-d first appeared to Moshe in a burning thorn bush to symbolize that He identifies with our pain.
Prayer then assumes a most unique role in that man prays not only for the alleviation of his own suffering, but for that of G-d as well. The Mishna (Sanhedrin 46a) expresses this idea in the following dramatic way. Rabbi Meir taught that when a sinner is executed, G-d Himself complains that His head and arm hurt, as it were. The Mishna continues that if He suffers even when the wicked are punished, then how much more so does He feel the suffering of the righteous.
What, however, is the meaning of His "head and arm hurt"? Reb Chaim of Volozhin explains that just as a Jew dons tefillin to express his appreciation of the fact that G-d has a loving relationship with Israel, similarly, the Talmud (Berachot 6a) teaches that G-d, as well, "dons" tefillin, as it were, to symbolize that He and Israel are bound together. This is the meaning of the statement in Brachot 7a that G-d showed Moshe the knot of His tefillin.
The Talmud there teaches that the passages contained in G-d's tefillin speak of the greatness and uniqueness of the Jewish people. Just as the passages in our tefillin speak of the greatness and uniqueness of G-d. Thus, the concept of G-d's "tefillin" symbolizes His love for His people. The "knot of tefillin" that He showed Moshe symbolizes that He wishes to remain attached to Israel, and by showing it to Moshe, He signified His love for him. The "knot of the tefillin" represents the love knot that ties Israel and G-d together for all eternity. When this connection is broken by sin, G-d's "head and arm", the parts of the body upon which tefillin are worn, are where He feels pain.
Prayer is thus man's expression of concern for G-d's suffering, and a prayer that His Name be sanctified. Thus, Shmuel Alef 1:10 states "Chana prayed AL (for) G-d, and not EL (to) G-d. Due to Chana's barrenness, G-d suffered along with her as He does with all of Am Yisrael. This is our greatest consolation in these troubled times.
[11] Gimatriya
Gimatriya Twins
If you remember (or even if you don't), GTs are p'sukim (or solid partial p'sukim) that share the same gimatriya. These "finds" are not meant to prove anything new, but they do serve as pointers towards various ideas. Take, for example - BAMIDBAR 22:41 -
And on the next morning day, Balak took Bil'am, and brought him up to the high places of Baal, that there he might see the utmost part of the people.
His purpose, to curse the people of Israel.
But we had been vaccinated (so to speak) by the Threefold Bracha, Birkat Kohanim.
Y'VARECHECHA... YA'EIR... YISA...
The gimatriya of these three p'sukim combined is 2718, the same as the pasuk quoted above.
With a daily dose of this special bracha, the Bil'ams and Balaks of the world cannot harm us.
[12] Dvar Torah from Rabbi Yaakov Moshe Poupko
Rabbi Yaakov Moshe Poupko is a descendant of the Apter Rebbe, the Oheiv Yisrael. He told me this charming (for lack of a better word) VORT for Parshat Balak.
The Oheiv Yisrael was known to be able to extract a lesson about proper behavior BEIN ADAM LACHAVEIRO, between a Jew and his fellow Jew. When Parshat Balak came around, his followers thought that he would have a hard time finding what to say. "Simple", he replied, "take the name of the sedra: BALAK (especially when the dagesh drops from the BET and we have VALAK) stands for V'AHAVTA L'REI'ACHA KAMOCHA, love they fellow as thyself."
But Rebbi, the people objected, BALAK is spelled with a BET or VET, not a VAV.
"Ah, you are missing my point. If you are so meticulous about every single letter, you will not be able to overlook minor flaws in your fellows and will not be able to fulfill the mitzva properly.
[13] Divrei Menachem
Parshat Balak opens by informing us that the Moabites were terribly scared of Bnei Yisrael after the latter had miraculously defeated Sichon, the King of the Amorites, in the course of their conquest of the Land. Of course, the Moabites should not have so feared, since Israel had previously been instructed not to stir up trouble with Moav.
Yet Moav was terrified because, having been previously conquered by Sichon (as was Ammon), they feared that the edict imposed on Bnei Yisrael no longer applied. This explains the use of the metaphor describing Israel as, "an assembly that will lick up all that are around us, as the ox licks up the green herb of the field" (Bamidbar 22:4).
Moshe grew up in Midian. So now it made sense for Moav to make its peace with the hated Midian in order to seek out the "source of Moshe's strength" and to fight Moshe's power of speech (prayer) with another, "whose power lies in his mouth", namely, the evil sorcerer Bil'am (cf. Tanchuma).
The Kedushat Levi indicates that the mouth of the human being eats the meat of the ox that plucked the green herbs that no other animal would then eat. This mouth conquers all. And it is this "mouth" that causes the "green herb" to be raised to new levels of sanctity and to achieve its Tikun in this world.
Shabbat Shalom, Menachem Persoff
Towards better Davening and Torah Reading
V'YEIRD YAAKOV
And there will descend from Yaakov... note that the DALET has a dagesh in it and a SH'VA NACH under it
- both very unusual.
Parsha Pix
In the upper left corner of the ParshaPix is part of one of the very first ParshaPixPuzzles of years ago. There is a BLOCK (sounds like BALAK) in a nest, which makes it BLOCK BEN TZIPOR
Globe wearing an eye patch. Balak said that Israel was so numerous that we covered EIN HAARETZ, the eye of the Earth (as does the patch in that graphic)
Messengers from Moav came to Bil'am with K'SAMIM B'YADAM, represented by the magic trick in the hand
Bil'am's donkey saw the sword drawn in the angel's hand; Bil'am did not see it at first (or second or third)
When the donkey talks to Bil'am, she asks him why he has hit her these three REGALIM, three times. Commentaries point out that it doesn't say P'AMIM, three times, but rather uses the word that refers to our cycle of holidays and to the People who observe them. The angel repeats the reference to SHALOSH REGALIM. The speech-bubble for the donkey contains the question (mark) about the three festivals, represented by the Lulav, Matza, and Torah
Chicago basketball player, one of the BULLS and a St. Louis football player, one of the RAMS. Bulls and rams, 7 of each, (hence the large numeral 7) were repeatedly offered as sacrifices by Bil'am and Balak
Clapping hands - a representation of Balak striking his hands together in disgust at Bil'am's repeated failure to do as requested. VAYISPOK. A unique word in Tanach, appearing nowhere else
The Xed out snake is also from Bil'am's words, that there is no NACHASH in Yaakov. His meaning is that we do not rely on omens
A "house filled with money" - sort of what Balak told Bil'am that he missed out on by not uttering one teensy weeny curse
The shul in the lower-left corner reminds us of the famous MA TOVU OHALECHA YAAKOV...
Lying across the bottom of the ParshaPix is the ROMACH, the spear that Pinchas used to protect G-d's honor
The river of oil from the pitcher is mentioned in the haftara
On the reverse side of a US dollar bill is a picture of the Great Seal: A pyramid with an all-seeing eye on top. Sometimes called the enlightened eye. Bil'am calls himself the man with SH'TUM HA-AYIN. Living Torah offers these translations: enlightened, future-seeing, seeing, open, true-sighted, sleepless, evil, dislocated, blinded.
In the upper-right corner of the ParshaPix is a MEM, representing the MEM that is at the upper-right corner of the column in the Torah that starts with MA TOVU OHALECHA YAAKOV... What is remarkable about this MEM is that there is a Scribal Tradition that six specific columns in the Torah (out of 245 or so) need to start at a specific point in the text. All other columns are flexible, in a sense, and the exact beginning of each column will vary from Sofer to Sofer. (Actually, today's Sifrei Torah are written by copying from photocpies of a small number of existing Sifrei Torah whose writing is considered particularly good. So there is more uniformity from Torah to Torah - more than would be expected from the Tradition we're talking about.) This Tradition clashes a bit with another Tradition that each column begin with a VAV. This is a standard feature of most Sifrei Torah today, although it is only six specific columns that "must" begin the same way. Of the six, one starts with a VAV anyway, leaving 5 of about 245 columns that do not start with a VAV. One is the first column, which starts with the big BET of B'REISHIT. The MEM in Balak is another. Two others are the columns that begin the two "song" portions - HABA'IM at the top of the AZ YASHIR column and V'A'IDA at the top of the first of the two Haazinu columns.
ET is for ITI, with me. The occurs 52 times in Tanach and brings to mind the extraterrestrial who wanted to phone home. Balak asks Bil'am to go with him to another vantage point and see the Israelite camp.
The Shofar and crown go together and represent the pasuk, Bamidbar 23:21, in which Bil'am proclaims, "He has not seen iniquity in Jacob, nor has he seen perverseness in Israel; HaShem his God is with him, and the TRUMPET BLAST OF A KING (UTRU'AT MELECH) is among them."
TTRIDDLES...
are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal
Last issue's (CHUKAT) TTriddles:
[1] What GERMS used to do in Mr. C's class
Personal: This was a patently unfair TTriddle, meant to be solvable only by a few individuals who went to YCQ back in the days I taught there. GERMS are (were) Grade Eight Reagents Math Students and they were YOSHEIV B'CHESHBON, sitting in math class - just like (in a TTriddles way) Sinchon Melech HaEmori did (Bamidbar 21:34).
[2] Yes in one sense, no in the other
The treatment of a person who is T'MEI MEIT, ritually defiled from contact with a dead body, requires a "shpritz" of the Para Aduma potion on the third day and on the seventh day of the seven-day period of TUM'A. Does the shpritz happen on YOM HASH'VI'I? In one sense of the term (the one just described), YES. But in the other sense of the term, YOM HASH'VI'I is SHABBAT, and on Shabbat, the Para Aduma potion was not "applied".
[3] One of his daughters is named for one of his five (flipped syllables)
Daughters is the Torah's term for suburbs, as in Bamidbar 21:25, "And Israel took all these cities; and Israel lived in all the cities of the Amorites, in Cheshbon, and in all its villages." Rashi explains B'NOTEHA (lit. her daughters) as villages nearby the city. The city referred to in the TTriddle is New York City and the one of its five (boroughs) is Brooklyn. One of the many suburbs that NYC has is Lynbrook, Long Island. Its name was made by flipping the syllables of Brooklyn.
[4] septennial water dedication
Septennial is something that happens once in seven years. Here, it refers to the mitzva of HAK-HEIL, that takes place in the time of the Beit HaMikdash, during the Sukkot immediately following a Sh'mita year. The term HAK-HEIL (the command to gather the people), is found in two other contexts. One is in Parshat Chukat, when Moshe was told to gather the people and speak to the rock which would then give forth water. The other time the word is used is in Parshat Tzav in preparation for the dedication (inauguration might have been a better word) of the Mishkan and the Kohanim.
[5] the two "geography" sedra-pairs
Remember the game of Geography? I say Denmark and you say a country that begins with the same letter that my country ends with. Kenya. Albania. Afganistan. Netherlands. Remember? Well, there are two pairs of consecutive sedras that exhibit this property. KORACH and CHUKAT is one such "geography sedra-pair". The other is HAAZINU and V'ZOT HAB'RACHA.
[6] Red and red hot
RED rerfers to the Para Aduma. That was easy. RED HOT refers to the amount of heating needed to kasher a metal vessel that is used with fire. This we learned originally in the context of the vessels brought back as spoils of war from the successful battle against Midyan (the cause of which is in Parshat Balak, the call to arms of which is in Parshat Pinchas, and the actual battle of which is in Parshat Matot). And what is the connection between red and red hot, between the Para Aduma and the mitzva of purging vessels? ZOT CHUKAT HATORAH. Ask anyone who knows Torah even a little, what the Torah is talking about when it introduces the topic with the words: This is the quintessential CHOK of the Torah, and he or she is likely to say PARA ADUMA. Ask what other mitzva is similarly introduced, and most people will draw a blank on that one. ZOT CHUKAT HATORAH occurs only twice in the Torah.
The other one is in Matot (Bamidbar 31:21), and it was said by Elazar HaKohen (HaGadol) to the officers of the army, as part of their instructions of purifying themselves to return to the encampment of Bnei Yisrael.
This week's TTriddles:
[1] also appropriate for 12 weeks hence
[2] And the oral version of [5]?
[3] What did Jenny say?
[4] Bil'am had his donkey; Balak has his horse. Explain. How much is his horse? Two answers, please.
[5] Torah: 47&79 (7), 79&47 (2)
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 BíSeter; 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
Chesed Fund - Please help us help the people who turn to us for help. Every cent (agora) of your Tzedaka donation goes directly to people in need. Make checks out to "Chesed Fund" and send to: Chesed Fund, Israel Center att. Menachem Persoff POB 37015 / Jerusalem 91370
NESTO Native English-Speaking Teen Olim
OU Israel's Youth Program for Anglo-Israelis
Chaim Pelzner, Director -, Shayna Katz, Elisheva Cikk, Bnot Sherut
tel. 560-9100 ext. 138 - fax: 561-7432
Partially funded by the Jewish Agency for Israel
Jr. NESTO for grades 7-8 - Sr. NESTO for 9-12 - Both meeting Tuesdays at 5:00pm
NESTO's home is the Israel Center's Teichman Family Youth Center
OU Kashrut in Israel
Once upon a time, not so long ago, we found an OU on a relatively small number of products that were either produced in Israel for export to the States and other destinations abroad - and we had some of the surplus end up on our supermarket shelves, or on products produced in the US and imported into Israel. Times have changed and OU is becoming an increasingly strong Kashrut force in Israel... Take a look at where you will find the OU in Israel NOW:
Hotels and Guest houses in Jerusalem:
Bayit Vegan Guest House 8 Hapisga St. (641-6402)
Jerusalem Gate Hotel 43 Yirmiyahu St. (500-8505)
Moriah Classic Hotel 9 St. George St. (532-0024)
Ramada Jerusalem Hotel Ruppin Bridge at Herzl Blvd. (659-9999)
Sheraton Plaza Hotel 47 King George St. (629-8659)
Restaurants and Cafes in Jerusalem:
Agas VeTapuach (Pareve/ Dairy) Bldg 6, Kikar Safra (623-0280)
Israel Center Cafe (Pareve/Dairy) 22 Keren Hayesod (560-9106)
Moshiko Felafel & Shwarma (Meat) on the Midrachov (535-6861)
Pituyim Cafe (Pareve/Dairy) 5 Rachel Imenu (566-2899)
Pituyim Cafe (Pareve/Dairy) New - Mamila Mall (500-4006)
Red Heifer (Meat) 38 King George (624-0504)
Taiku Restaurant (Meat/Fish) 31 Emek Refaim (566-5262)
Velka Cafe (Pareve/Dairy) 5 Ibn Shaprut (566-5755)
Bakeries (when bearing the OU symbol):
Angel Bakeries Kiryat Moshe (658-0560)
Herby's Bakeshop Beit El (997-3631)
Neeman Bakeries 2 Hataasiya, Talpiot (671-7337)
Catering:
Jerusalem Cuisine 50 HaOren, Mevaseret Zion (533-9100)
Naomi Caterers 12 Hataasiyah (679-3112)
Schocketino at the OU Israel Center (560-9106)
Not to mention (yet) an ever-growing list of products
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 MONDAY, TUESDAY, THURSDAY 11:00am-4:00pm (other times leave a message and they will be picked up)
Call Naomi at the OU Israel Center Travel Desk, 560-9110; fax: 566-0156; email: tiyul@ouisrael.org - Outside Travel Desk hours, please leave a message...
or call 050-725-8392 - Sundays and Wednesdays between 8-11pm ONLY.
BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul.
CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.
STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (560-9110) to see if we have any tiyulim or Shabbatonim (call Ita Rochel 560-9125) that they might be interested in.
KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@ouisrael.org. Please be sure to include email or fax number for reply, in addition to phone number.
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel
Next Shabbaton - Shabbat Nachamu - July 31-August 1 - Call 560-9125 to sign up
Palmach Museum Tel Aviv with Nachman Kupietzky
Newest state-of-the-art museum vividly portraying the pre-state defense army of Israel
Tuesday, August 4th (after Tish'a b'Av) - Check-in 9:35am, Leaving 9:45am, Returning 2:30pm
110/120NIS - Limited to 25 participants - Sign up with Naomi, 560-9110 or 050-725-8392
A special walking tour of Jerusalem Nostalgia in the neighborhood of Shaare Chesed conducted by famous author and guide Shabtai Zacharia - Wednesday, July 8th from 4:00-5:30pm
Register now: 36NIS, Call Naomi at the Travel Desk 560-9110 or 050-725-8392 - Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets!
See the world-famous BELZ Synagogue - FRI July 10th 10:30am, 25NIS per person - Advance registration and payment required, Meeting place details upon registration - Sign up with the Travel Desk - (02) 560-9110 or 050-725-8392
Hashem's blessing of SIGHT & SOUND will be appreciated much much more after you participate in this most unusual tiyul - Since only 40 people can join with us in this fascinating trip, Reserve now for Dialogue in the Dark and Invitation to Silence a.k.a. "see with the blind and hear with the deaf"; In addition, we will visit an unusual and "unknown" museum in Holon. It contains many Egged buses that have been in use as far back as the 1930s. We will hear the inspiring history of Egged. (This time, the buses will be waiting for us instead of vice versa) Thursday, July 16th from 8:00am to 6:00pm, 120NIS members (140NIS non-mem) - Call Naomi at the Travel Desk 560-9110 or 050-725-8392 - Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets!
Did you know that there is a little museum in the heart of Jerusalem which has the heart of Gush Katif in it?
Guided by Nachman Kupietzky, Join us for an hour of memories of the surgical operation which amputated
our holy land's south western corner! 5 Shaarei Zedek Street, off Jaffa Rd, next to the old Shaarei Zedek Hospital - You will see videos and photos of Gush Katif, Friday, July 17th, 10:00am / Entrance fee: 18NIS
Call Naomi at the travel desk for reservations 560-9110 or 050-725-8392
From Wall to Wall - From the southern end to the northern end, including the excavations at the south-western corner. The Western Wall is the longest of the four walls which support the Temple Mount with Yaacov Billig, Archeologist and Tour Guide, former Director of the Archeological Excavations of the Western Wall - Sunday, July 19th - You must register in advance, Limited to 25 people, Check-in just inside Dung Gate at 3:00pm
25NIS per person (non-members 36NIS) - Call the Travel Desk to register, 560-9110 or 050-725-8392
EIN GEDI - Join us for a wonderful 4-day vacation at the Ein Gedi Guest House - This is not just a vacation but a blessed health experience, as well
SUN-WED, Aug. 30th - Sep. 2nd, 10-13 Elul - in the midst of the only Botanical Gardens in the world where people live.
Price includes...admission to the world famous magnificent mineral Spa and self-service mud - all day and every day. A delightful semi-Olympic sweet water outdoor pool - hours for separate swimming for men and women, including night swimming. Entrance to the separate Dead Sea beaches. Beautiful, recently redecorated rooms with refrigerator, kettle and more, Rich buffet cuisine - Kosher Lemehadrin - Hashgacha of Rabbi Bistritzky with all products either Eida Haredit or Rabbi Landau
The Longer U Stay, the Less U Pay Per Day!
Prices are per person, dbl. occ. half board (Single supplement available)
Deluxe rooms: New desert rooms:
4 nights, 4 x 436NIS 4 nights, 4 x 381NIS
3 nights, 3 x 450NIS 3 nights, 3 x 398NIS
2 nights, 2 x 468NIS 2 nights, 2 x 403NIS
Register immediately with Naomi at the Travel Desk 560-9110 or 050-725-8392 - Shulamit's tiyulim are always a treat; Come! You will enjoy her delicious sweets!
TIYUL - with Foundation Stone
Royal Frontiers - From Shaul to David - Judea and Philistia - Journey of discovery to Philistine and Judean strong- holds and borders uses current excavations to examine the formative transition period of Israel from tribes to kingdom - Gath stands between hills and sea, Tel Azeka is the great sentinel, while the Valley of Elah controls access to Judah and Benjamin, the scene of a primal confrontation that leaves its mark until today.
Departing from Jerusalem, tour guide, Rabbi Asher Altshul takes you to Nebi Samuel to view the hill country, descending to the Shefelah via Kiryat Ye'arim and skirting along Bet Shemesh. Entering the Land of the Philistines, ascend ancient Gath. Prof. Aren Maier of Bar Ilan University excavations and the view in this new national park impart understanding of Philistine power. Tel Azeka on Judah's edge affords a view of two opposing cultures at the very border.
Lunch! Bring your own picnic for outdoors; or, pre-order Shocketino Catering's travel delights. Or, pre-order Kibbutz Netiv Halemed Hei's lunchtime spread in their dining hall.
The Elah Fortress excavation - Khirbet Qeiyafa, is led by Prof Yosef Garfinkel, Yigal Yadin Chair of Archaeology at the Hebrew University. Recently cleared hilltop and restored biblical period gate, walls and buildings, reveal life on the border 3000 years ago. See what rocked biblical scholars close up. Maybe another message from the past will be unearthed as we watch!
08:30-18:00, lv/ret Israel Center
Tour walks up and down hills and over rocks. Footwear must completely cover feet - no sandals or crocs. Bring 3 liters of water per person, and tell us your lunch preference with your reservation.
Adults: 150NIS children 12-18: 120NIS. The tour is oriented for an adult audience, though mature children will love the scenery and the action.
Choice of four dates during the excavation season: July 12, 19, 26, and August 2 - The tour is independent of the lecture
For reservations call 560-9125 - Private tours may be arranged
Tanach Tiyulim in cooperation with the Israel Center - DO NOT CALL THE TRAVEL DESK - For itineraries and further details: 052-422-8601- tanachtiyulim@gmail.com
Yehoshua's Entrance into Eretz Yisrael with Menachem Liebtag
Sunday, July 5th 9:00-16:30
The Northern Judges and their Stories with Menachem Liebtag
Sunday, July 12th9:00-17:30
Hevron - The City of Jewish Activism with Ezra Rosenfeld
Sunday, July 19th 9:00-16:00
In the Footsteps of Yirmiyahu with Menachem Liebtag
Tuesday, July 28th 9:00-16:30
Sign up for 3 tiyulim and get a 4th one FREE
The Back Page of TT866
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 9 Tammuz (July 1st) to Friday, 18 Tamuz (July 10th)
Wednesday, 9 Tammuz - July 1st
9:20am Contemporary Halachic Issues Rabbi Macy Gordon
10:45am Pirkei Avot R' Yosef Wolicki
various MINI-Shiur/Divrei Torah while you fold
12:30pm VIDEO SCREENING in the LIBRARY - Rabbi Zev Leff on Ma Tovu
Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722
1:30pm Knitting 101 in the library with Verna
2:30pm Women's Beit Midrash - Pearl Borow
First hour: the KUZARI; Second hour on Chumash with Rashi
Wednesday evenings, 7:30-8:30pm: Rabbi Chaim Eisen
Thursday, 10 Tammuz / July 2nd
11:00am The Last 60 Years of the Beit HaMikdash - Midrash and Agada with Dr. Hayim Abramson
various MINI-Shiur/Divrei Torah while you fold
8:00pm Video Reruns for those who can't make it to the Center at 12:30pm for the Video Screenings in the Library: "The Quest for the Lost Tribes"
Friday, 11 Tammuz / July 3rd
9:00am "What Authority Does Aggadah Have? An Historic Overview (Rishonim)" - Rabbi Chaim Eisen
11:00am RCA Daf Yomi
Shabbat day 12 Tammuz / July 4th
5:00pm Shiur by Rabbi Yaakov Moshe Poupko - Bil'am - Bleaker than Balak?
6:00pm MINCHA
Sun-Thu in the Ganchrow Beis Medrash (first floor)
10:00am Rabbi Jeff Bienenfeld - Perek "Arvei P'sachim"
11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am)
1:20pm Mincha (this time stays the same throughout the year)
3:15pm Hilchot Shabbat - Rabbi Chaim Sendic (052-668-0312) - Monday and Tuesday - Now studying: LEGO, Eyeglasses, and... BONEH
4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell
Sunday 13 Tammuz / July 5h
9:30am Let's Study the Chumash Tonia Frohwein women
10:30am Mystical Insights into the Months of the Year Golda Warhaftig
12:30pm "Life: The Fantastic Adventure" Aharon Romm
12:30pm Hebrew for Beginners - Learn to read and converse in Hebrew and feel more comfortable when you daven Given by expert pedagogue Haya Graus, 10NIS per session
2:00pm Rabbi Ephraim Sprecher (July 5th) - 17th of Tammuz - Why name a fast and a month after a Babylonian idol?
The Artist Way Program - Discover your creativity + Reconnect to and Actualize your Artistic Dreams.
Every Sunday 17:15-19:00 with Yehoshua Rubin fee: 30NIS
7:30pm Ramban's Commentary on the Torah and Its Wellsprings with Rabbi Chaim Eisen - Now Studying: "Is Nature Just a Figment of Our Imagination?"
7:30pm Successful Dating for Men - Dating Towards Marriage (until 9:15pm) with Yehoshua Rubin, fee: 30NIS
Monday 14 Tammuz/July 6th
N'SHEI LIBRARY: 10:00-12:30
9:15am Excursions into the Book of Melachim with Pearl Borow
10:30am Rambam's 13 Principles - Rabbi Zev Leff
11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages- Call Sura Faecher 993-2524
Monday July 6th 11:30am - 1:30pm - Mrs. Raize Guttman will present The Mysteries of Challah Baking
An in-depth analysis of the mitzva of Challah plus a demonstration. Mrs. Guttman explains the precious and beautiful mitzva which we women have been given. You will be inspired by her moving words and the large variety of styles available. 20NIS (not incl. with shiurim) - Call the Travel Desk 560-9110 to make reservations.
12:30pm VIDEO SCREENING in the LIBRARY - MON July 6 - Ambassador Yehuda Avner - "The Odd State Out: Israeli Idiosyncracies in the Family of Nations" Veteran Israeli diplomat Yehuda Avner, who served as an advisor to Prime Ministers Golda Meir, Yitzchak Rabin, Menachem Begin and Shimon Peres, shares his experiences and fascinating stories while analyzing Israel's place in the world.
Women's Beit Midrash
2:00pm "bring on the Blessings" - Pearl Borow
3:00pm Mishna, Mitzvot, and More - Phil Chernofsky
5:20pm Pri Chadash Women's Writing Workshop 2 hrs. Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410)
8:00pm The Two Temples In this powerful four-part series leading up to Tisha B'Av, David Solomon will explore the history and themes of the two temples in Jerusalem; their construction, duration and destruction. Mondays @ 8pm - July 6, 13, 20, 27
in recess Rabbi Dr. Elie Assis Details? Call Sam Finkel 052-469-1263
MASK - J'lem Chapter at the Israel Center maskjerusalem.cjb.net 0507542717, NEXT MEETING: Monday, July 13th, 7:30-9:30pm with Dr. Judy Belsky
Tuesday 15 Tammuz/July 7th
The Israel Center and the Old City Free Loan Association 21st year - well over 5500 loans granted
Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 - Please bring ID
9:00am Haftara of the Week Rabbi Aharon Adler
10:15am Parshat HaShavua Rabbi Sholom Gold
in recess Jewish History, 2nd Temple Period - Dr. Henry Goldblum - The Hasmonean "State" at 60
Workshops for women with Esther Sutton...
11:20am Inspirational selections from ALEI SHOR a modern day Mussar classic
1:00 (to 2:30pm) The Artist's Way a course in discovering and nurturing our innate creativity
Further details and to register, please call Esther at 534-1922
Tue. 12:30pm VIDEO in the LIBRARY - TUE July 7 "A Letter From Mother" - Yiddish Theater - This Yiddish classic, made in Poland in 1938, tells the story of the "Yiddish Mama" It provides a vivid depiction of shtetl life, a world that is no more. Moving, yet full of humor and beautiful Yiddish songs. (No English subtitles- 1 hrs).
2:00pm Dying with Dignity Learning how to comfort your loved ones during the last stages of life. A four-part course with Yehoshua Rubin (2:00-3:15pm) Fee: 50NIS per session call for details: 050-867-0967
3:30pm A Parent's Greatest Simcha Parents of Singles: Yes, you can help your child get married.
Lecture with Q+A by Rabbi Yehoshua Rubin who has been associated with 15 successful Shidduchim and offers you well-tried tips to help your child get married. Fee: 30NIS - Call for details: 050-867-0967
8:00pm Meet the Meforshim - Rabbi Yonatan Kolatch
Wednesday 16 Tammuz / July 8th
9:20am Rabbi Macy Gordon - Contemporary Halachic Issues
10:45am Pirkei Avot R' Yosef Wolicki
various times MINI-Shiur/Divrei Torah while you fold including a mini-shiur by Sara Berelowitz in memory of her father, z"l
12:30pm VIDEO SCREENING in the LIBRARY - WED July 8 Rabbi Berel Wein - "Spiritual Reflections"
Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722
1:30pm Knitting 101 in the library with Verna
2:30pm Women's Beit Midrash - Pearl Borow
First hour: the KUZARI; Second hour on Chumash with Rashi
Wednesday evenings, 7:30-8:30pm: Rabbi Chaim Eisen
"Truth Will Sprout from the Earth": How Many Truths? How Many Legitimate Pathways to G-d? (How Many Right Answers in Jewish Law?"
Current Sub-unit: "From the Period of Prophecy to the Term of Talmudic Scholarship: When (and Why) is the Sage Preferable to the Prophet?"
8:15pm PLEASE NOTE TIME -Virtual Tour of Har HaBayit with Nachman Kupietzky for the eve of 17 Tammuz
Thursday, 17 Tammuz / July 9th
SHIV'A ASAR B'TAMUZ - Thursday, July 9, begins 4:15am; ends 8:18pm
Based on the mishna in Taanit, five calamities occurred on the 17th of Tamuz - The Luchot were smashed (the Sin of the Golden Calf), the T'midim (daily sacrifices) ceased, the breach of Jerusalem prior to the destruction of the second Beit HaMikdash (the date was 9 Tamuz for the first Beit HaMikdash), Apostimus burned a Sefer Torah, and an idol was set up in the Beit HaMikdash.
Important note for 17 Tammuz (and other Fast days): If you are not fasting (for health reasons), you still have an obligation to mourn the destruction of the Beit HaMikdash. The Fast day is not "business as usual" even if you eat. It is a day that calls for introspection and serious thought, not just of the tragedies of Jewish History, but of "where to from here".
11:00am The Last 60 Years of the Beit HaMikdash - Midrash and Agada Dr. Hayim Abramson
various times MINI-Shiur/Divrei Torah while you fold
SHIV'A ASAR B'TAMMUZ - Thursday, July 9th, from 5:15pm
How does a pile of rocks on a hilltop capture the world's interest? How does an old pot shake up 100 years of scholarship about civilization? How can we transfer words of Torah onto the landscape and gain an understanding of each?
The Elah Fortress was unidentified as a 3000 year-old biblical city until an archaeologist with a keen eye came along and found burnt olive pits and a message written on pottery near the city gate. It would be hard to imagine more discoveries per square inch than in any dig of the last 50 years; it brings new understanding to Tanach.
The first part will be a unique presentation at the Israel Center, with Foundation Stone co-directors David Willner, MA Ed. and Rabbi Barnea Levi Selavan, who will provide the background for understanding this exciting site. With images and media we will explore the Torah, archaeology, and hi-tech being applied to deepen our knowledge of the 10th century before the common era.
The second part, will be with Rabbi Asher Altshul, archaeologist, educator, and expert guide, who will speak about a new conceptual tour (see page 30) that will include a visit to the excavation. The presentation at the Israel Center is independent of the tour, but it will greatly enhance the field experience.
5:15pm Lectures, as described above
6:55pm Slow-paced MINCHA for the Fast day followed by a review of the practices of the Three Weeks
8:10pm MAARIV (the fast ends at 8:18pm) and Fast-Breaking Refreshments and a chance to shmooze with Foundation Stone staff about their lectures, their upcoming tiyulim, the exciting project - For more information see www.elahfortress.com
Friday 18 Tammuz / July 10th
9:00am Rabbi Chaim Eisen: "What Authority Does Aggadah Have? An Historic Overview (Rishonim)"
11:00am RCA Daf Yomi
Upcoming at the Israel Center
Sunday, July 12th 10:30 am - AMIT Health Lecture at the Israel Center, Guest speaker: Leora Ashkenazi - "Getting Fit, Staying Fit"
Sunday, July 12th 8:00pm - "Are the United States and Israel on a Collision Course ?", Guest speaker: Dr. David Luchins
Monday, July 13th 11:35am - "Introduction to Colors in the Torah - First step: Red & Green" Guest speaker: Dr. Steve Sattler
Come one come all to an entertaining evening benefiting Standing Together - www.stogether.org - Contribute towards treats for chayalim all over Israel - Kosher hypnotist and mentalist and comedian Ronnie Baras will explore the depths of our thoughts; will blend humor and hypnotism, and probe the human mind using mental acuity, cold reading, stage 'magic' and suggestion; will present the illusion of mind reading and ESP.
Come for entertainment, Leave amazed
Monday, July 13th - 8:00pm @ the Israel Center
Standing Together will be distributing ice cream, drinks and cold treats to Israeli soldiers all summer. We help you say thanks to our soldiers. For more information or if you would like to come on an unforgettable mission, email info@stogether.org - Join Standing Together's mailing list for a special discount.
40NIS at the door, 36NIS if you are on Standing Together's email list, 30NIS for pre-purchase (and students)
Sponorships available - To reserve tickets: 560 -9125
Orthodox Union
OU Kashrut ï NCSY ï Jewish Action ï NJCD / Yachad / Our Way ï IPA ï Synagogue Support Services ï OURadio.org ï Young Leadership ï Project Areivim ï OU West Coast
Stephen Savitsky, President, Orthodox Union
Harvey Blitz, Chairman of the Board, Orthodox Union
Rabbi Steven Weil, Executive Vice President
Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus
Headquarters: 11 Broadway, New York, NY 10004
212-563-4000 ï website: www.ou.org
OU ISRAEL
Seymour J. Abrams ï Orthodox Union ï Jerusalem World Center
Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk
OU Israel Center programs ï Makom BaLev ï Lev Yehudi ï Pearl & Harold M. Jacobs ZULA Center ï Machon Maayan ï NESTO ï The Jack Gindi Oraita Program ï Mashiv HaRuach ï OU Kashrut Israel
Yitzchak Fund, President, OU Israel
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
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
David Katz, CFO, OU Israel
Menachem Persoff, Director of Programs, Israel Center
Phil Chernofsky, Educational Director and TT editor
22 Keren HaYesod ï POB 37015 ï Jerusalem 91370
phone: (02) 560 9100 ï fax: (02) 566-0156
email: office@ouisrael.org ï website: www.ouisrael.org
Torah Tidbits and many of the projects of OU Israel are assisted by grants from The Jewish Agency for Israel
Founders and initial benefactors of the Israel Center: George zîl and Ilse Falk
Torah Tidbits
Phil Chernofsky, editor ï tt@ouisrael.org ï (02) 560-9100 ext. 124
Advertising: Ita Rochel ï ttads@ouisrael.org ï (02) 560-9100 ext. 125
Torah Tidbits is produced, printed*, collated, and folded in-house at the Israel Center
TT Distribution ï ttdist@ouisrael.org ï 0505-772-111
website: www.ou.org/torah/tt
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