Shabbat Parshat Tazri'a-M'tzora - Rosh Chodesh
April 24-25, 2009 - 1 Iyar
This Shabbat is the 208th day (of 354), 30th Shabbat (of 50) of 5769
TZAHALI V'RONI YOSHEVET TZION KI GADOL BIKIRBECH KADOSH YISRAEL:
Ranges are 10 days, WED-FRI - 28 Nisan - 7 Iyar (April 22 - May 1)
Earliest Talit & T'filin 5:10-5:00am
Sof Z'man K' Sh'ma 9:20-9:15am
(Magen Avraham: 8:32-8:25am)
Sof Z'man T'fila 10:26-10:22am
(Magen Avraham: 9:54-9:49am)
Mincha Gedola 1:11-1:10pm
Plag Mincha 5:50Ω-5:55pm
(based on sea level: 7:12-7:18pm)
Candle Lighting (Earliest candle lighting - PLAG) and Havdala times - Israel Summer Time
Correct for TT 856
Rabbeinu Tam (J'm) - 8:32pm
6:38 (5:52) Yerushalayim 7:54pm
6:56 (5:54) S'derot 7:55pm
6:54 (5:52) Gush Etzion 7:54pm
6:56 (5:54) Raanana 7:56pm
6:54 (5:53) Beit Shemesh 7:55pm
6:55 (5:54) Rehovot 7:56pm
6:56 (5:54) Netanya 7:56pm
6:53 (5:53) Be'er Sheva 7:54pm
6:55 (5:53) Modi'in 7:55pm
6:38 (5:53) Petach Tikva 7:56pm
6:38 (5:52) Maale Adumim 7:53pm
6:55 (5:53) Ginot Shomron 7:55pm
6:54 (5:52) Gush Shiloh 7:54pm
6:54 (5:53) K4 & Hevron 7:54pm
6:54 (5:52) Giv'at Ze'ev 7:54pm
6:55 (5:53) Yad Binyamin 7:55pm
6:56 (5:54) Ashkelon 7:56pm
6:44 (5:52) Tzfat 7:55pm
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...
Rosh Chodesh Iyar is Friday and Shabbat - two days because Nissan has 30 days in our fixed calendar. The second of the months of the year - counting from Nissan (as we are supposed to do as far as months are concerned), the name Iyar does not occur in Tanach, but the month has another name that does make two appearances: ZIV (in Melachim Alef 6) is identified as the month in which the Beit HaMikdash was (begun to be) built by Shlomo HaMelech. Once the month is called CHODESH ZIV and once YERACH ZIV.
The molad is on Friday evening, meaning that the first opportunity for Kiddush L'vana according to Minhag Yerushalayim is Monday evening. First op for 7-day after the molad people is technically Friday night, but since we don't say KL on Shabbat unless it's the last op, the "real" first op is Motza"Sh, May 2nd, eve of 9 Iyar.
It's not just Barley to Wheat
MIKOL M'LAM'DAI HISKALTI, lit. From all my teachers I gained wisdom. Ben Zoma (Avot 4:1) quotes this (partial) pasuk in T'hillim and derives from it that a wise person learns from everyone (even from his students). The following thought was triggered by SZ of our Women's Beit Midrash and combined with other ideas.
At the Seder, we say that in every generation a person must see himeself as if he came out of Egypt. We each must re-experience the Exodus - not just tell about it to our children. On Shavuot morning, we read in the Torah that on the first of the third month (Sivan) - on THIS day - we came to Sinai. This day? Should it not say BAYOM HAHU, on THAT day? From this we learn (thanks to Rashi) that every day Torah should feel fresh in our eyes as if we received it TODAY.
If we are to internalize and personalize the Exodus and Matan Torah, it follows that we must do the same with the Omer period between Pesach and Shavuot. Bnei Yisrael did not - could not - go straight from Egypt to Mt. Sinai. They were at so low a spiritual level in Egypt; they were at their highest spiritual level at Sinai.
That they (we) were able to do the transition from Egypt to Sinai at all is amazing. And that we did it in seven short weeks is nothing short of miraculous.
It took hard work. The Omer period was an intensive exercise in self- improvement - as individuals and as a nation.
In Kabala, each of the seven weeks and each day of each week is assigned a QUALITY. The combination of the week's and the day's qualities form 49 different spiritual challenges, tasks, goals.
In the third (and final) post-counting passage that some people say and many do not, there is a petition to G-d to help in the rectifying of specific defects of the soul that match the S'FIRA of each day. We ask to be cleansed and sanctified with G-d's holiness...
Asking is easy. But there is no hocus pocus, presto - you are cleansed and you are holy. That all takes effort. Lots of effort.
Whether or not we understand anything about the "official" S'FIROT of each day, there is a down-to- earth way that we can personalize and internalize the Omer Challenge.
When you count the Omer each night or when you are about to go to sleep or when you wake in the morning - think of one thing you are going to improve about yourself. Today, I will say brachot a little slower, with more kavana. Tomorrow, I will make that extra effort to be a little more patient with my spouse, my children, my parents, my co-workers, my employees, my boss. This day will be the one that I learn 15 extra minutes of Torah. Or read a chapter of Tanach that I haven't studied. Or it will be the day I give more tzedaka than I usually do and with a more pleasant attitude than I usually have. Today, I will do something nice for someone I don't care for too much. Tomorrow morning I will start being less wasteful of my precious time.
In this way, our counting of the Omer will not just be a memory exercise; it will be a self-improvement program. It will help us really relive the experience of Y'TZI'AT MITZRAYIM - not just as a release from physical bondage but as a liberation of soul that facilitates spiritual growth and development. In this way, we can be ready and worthy to stand at Sinai on our own and in our own time, and receive the Torah anew.
As stated in the Torah, we are to count from the day of the bringing of the barley offering to the day we offer the Two Loaves made from wheat.
But S'firat HaOmer is not just a journey from barley to wheat. It is not just a lesson in Jewish History of over 3000 years ago. If we do more than count, if we also change for the better with each day that goes by, then we will be doing our share in bringing about the full ingathering of the exiles, the full restoration of Torah, Mitzvot, and Values to all of Israel, the rebuilding of Yerushalayim and the Mikdash. This you can count on!
Taz M'tzo T&M
of 54 sedras in Torah 27th 28th -
of 10 Sedras in Vayikra 4th 5th -
lines 128 159 287
rank 48th 40th -
Parshiyot 9 7 16
P'tuchot 5 4 9
S'tumot 4 3 7
P'sukim 67 90 157
rank (Torah/Vayikra) 48/8 42/5 -
Words 1010 1274 2284
rank (Torah/Vayikra) 48/8 39/4 -
Letters 3667 4697 8364
rank (Torah/Vayikra) 48/8 39/4 -
MITZVOT (pos/prohib) 7+2 11+0 18+2
Tazri'a and M'tzora are combined in 12-month years and split in 13-month years - no exceptions
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-counts of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva is counted.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 13+12+6=31 p'sukim - 12:1-13:23
[P> 12:1 (8)] Perek 12, the shortest in the Torah with 8 p'sukim (not that we are responsible for the chaptering of the Torah), deals with "birth". A woman becomes "ritually unclean" following a (normal) birth - one week for a boy - and on the 8th day the boy is circumcised - and two weeks for a girl. This period of TUM'A is followed by a special "waiting time" of 33 or 66 days for boy or girl respectively, after which the mother is to bring the korbanot of a YOLEDET. The whole issue of the "ritual impurity of a woman having given birth" constitutes a mitzva [166,A100 12:2], as does the bringing of the sacrifices [168, A76 12:6]. This portion of the Torah is also the source of the general prohibition of eating "sacred meat" while in a state of "ritual impurity" [167,L129 12:4].
TAHARA & TUM'A To oversimplify: one aspect of the rules of ritual purity and impurity for a Yoledet (a woman who have given birth) is to show the sharp contrast between life and death. This can be seen in the Tum'a of a dead body, in the laws of Nidah, the rules of pregnancy, as well as the Yoledet. A woman's period signifies that life has not begun within her - there is TUM'A. A pregnant woman has life developing within her - TA'HARA. When that life emerges into the world, she is no longer carrying that extra life - TUM'A.
Another aspect of the procedures for the new mother is geared to help her recoup her physical, psychological and emotional identity and well- being.
[P> 13:1 (8)] After the parsha of BIRTH, the Torah moves on to the topic of NEGA'IM (various skin afflictions). The rest of Tazri'a and most of M'tzora deal with this topic.
A person with an affliction that MIGHT be Tzora'at (in one of its many forms) is to be examined by a kohen (expert in the laws and identification of N'GA'IM, with a degree, perhaps, in dermatology, as well). Under certain circumstances, the kohen might declare the afflicted individual a M'TZORA rendering him immediately ritually unclean. Or, a kohen might order a one week quarantine with an additional examination to determine the status of the individual, to take place on the seventh day of said quarantine. That second inspection can result in the person being declared "clean" or "Tamei", or an additional week of quarantine can be ordered.
[P> 13:9 (9)] A kohen must examine a case of suspected Tzora'at. He looks for changes in coloration of skin and hair, raised or sunken appearance of the blemished area, increase, decrease or no change in size, and other signs. Sometimes he declares immediate Tzora'at. Sometimes "ritual purity" is declared immediately, in which case a trip to the pharmacy for a salve might be the best thing. And sometimes a quarantine period is declared.
The expertise of a kohen in the area of Nega'im is both an art and a science. And more. Dozens of shades of white and other colors must be distinguishable to the inspecting kohen. An error in perception of a white like the shell of an egg as opposed to the color of the thin membrane under the shell can make the difference between declaring the examinee Tahor or Tamei (for example). Only certain times of the day are permitted for examining a NEGA, because of the different effects of light and shadow.
The laws of Nega'im are unbelievably difficult and complex. In addition to everything else, the kohen had to know the psychology of the cases and be sensitive to the personal situations of the afflicted. One example is that a new bride or groom is not examined by the kohen, so they cannot be declared TAMEI. That could spoil their moods.
A look at some of the Mishnayot in TAHAROT, even without going in depth, can give one an appreciation of what is involved in this topic. Once again, learning comes to the rescue and allows us to get "involved" in mitzvot even when they aren't active.
[P> 13:18 (6)] The Torah presents further details on what the kohen looks for when inspecting boils and similar afflictions on the skin. The elaborate checking and time delays from inspection to inspection serve to give the afflicted person ample time for introspection. A NEGA on the outside mirrors a character blemish or a religious shortcoming on the inside. While the kohen examines the external, the Metzora does a thorough job of seeing his own inner being.
Why all the detail? Why are there so many different types of NEGA'IM? Perhaps it is because WE are all different. So many different types of people. So many different temperaments. So many different sins. And so many different personal reactions to our individual situations. We need to feel this individuality. It helps us be responsible for our own deeds. One imagines that the kohen- examiner played the role of counselor too, maybe sensing a disturbed soul that needs TIPUL along with the NEGA.
Levi - Second Aliya - 5+11=16 p'sukim - 13:24-39
[S> 13:24 (5)] This portion discusses burns on the skin and different colorations within the affected area. Keep in mind that a blemish of any sort is NOT Tzora'at unless declared so by a kohen. It could look like Tzora'at, but it isn't unless declared "Tamei" by a kohen. In fact, two people can have identical signs and one can be declared a M'tzora, the other not so. And the treatment of each case is completely different as a result.
[P> 13:29 (9)] This next portion deals with yet another type or two of N'GA'IM - sores on the head, neck, or face, and blotches on the skin. As was mentioned before, we are dealing here with a complex issue of a bridge between the physical and the spiritual. Or, to put it differently, of physical manifestations of spiritual problems.
To help understand this idea better, think of the following analogy: There are physical afflictions and psychological problems that people can suffer. Sometimes, each type is treated independently. But sometimes, a trained professional in the field will see the physical problems as manifestations of the psychological problems. And sometimes, vice versa. In those cases, it is very important for the professional to decide what gets treated and what will improve when the other does, even without special attention.
This was only an analogy, but this is one of the lessons, of Torat HaM'tzora, the laws of N'GA'IM.
The laws regarding the state of ritual impurity resulting from Tzora'at constitute a positive commandment [169,A101 13:29]. In other words, we would be doing the wrong thing to ignore these laws and details. There is a specific prohibition of cutting the hair of a Tzora'at area on the body [170,L307 13:33]. Among other reasons, this would remove an important indicator for the inspecting kohen (and more importantly, perhaps, for the afflicted person.)
Let's run with the analogy. If a doctor feels that a rash on a patient who came to him might be the result of stress and tension in the workplace, then it would serve no purpose to merely treat the rash. In fact, the rash might clear up after some stress-reduction measures without treating the rash itself. In the case of N'GA'IM, it would be prohibited to treat the NEGA with physical means. Welts, burns, blemishes, boils, etc. might go away after T'shuva and the Tzara'at procedures. How can a korban heal an affliction? How can T'shuva heal it? Same question as, How can psychological counseling cure asthma. But it can (sometimes) and so can all of the "remedies" in this week's sedra. Mind, body, soul - they are all connected and interrelated.
[S> 13:38 (2)] In this small parsha, the Torah gives an example of a rash of white spots errupting on the body. In this case, the rash is just a rash. TAHOR.
Shlishi - Third Aliya - 15 p'sukim - 13:40-54
[S> 13:40 (7)] Certain cases of baldness are discussed in the first part of this portion. Usually, baldness is just baldness. But occasionally, the skin that is exposed when the hair falls out is blemished in specific ways which might mean Tzora'at.
A person who has Tzora'at, tears his clothes, lets his hair hang loose, and must announce in public that he is TAMEI. The proper conduct of the M'tzora is a mitzva [171, A112 13:45].
[S> 13:47 (13)] The rest of this Aliya deals with infection of Tzora'at on garments. Wool, linen, and leather are the materials that are subject to Tzora'at HaBeged. The laws of infected garments also constitute one of the 613 mitzvot [172,A102 13:47].
R'vi'i - Fourth Aliya - 5+12+8=25 p'sukim - 13:55-14:20
The fourth Aliya is always the bridge Aliya between two combine sedras
The topic of "afflictions of garments" continues into this Aliya, for the duration of the Tazri'a part of the double reading. The fact that there is such a thing as an affliction of a garment tells us something. We are dealing with different ways that G-d communicates his "displeasure" with us, as individuals. Today, we might say, His communication is more subtle - but we must see it... and react appropriately.
[P> 14:1 (20)] The afflictions presented in Tazria are immediately dealt with by the procedures for purification described in M'tzora.
The main theme of M'tzora is the "ritual purification" of one afflicted with Tzora'at, and certain other conditions that render a person TAMEI. These procedures constitute a positive mitzva [173,A110 14:2]. Two birds are to be taken, a ceremony is performed with them, one bird is offered as a sacrifice, and the other is set free. The person immerses in a mikve, he cleans his garments, and he shaves all the hair on his body [174,A111 14:9]. The rules of ritual immersion in general, come from this context [175,A109 14:9].
The purification process is completed after bringing various korbanot, following a seven day period and the other procedures, as mentioned above [176,A77 14:10].
SDT: Notice how the M'tzora is isolated from others during the time he is ritually unclean. That gives him time to examine himself, his deeds, his thoughts. But as part of the process of purification, as part of the process of having a second chance in the world, he is ministered to by a kohen who becomes the first contact in his renewal procedure. There is a significant psychological factor in the topic of N'GA'IM.
Chamishi - Fifth Aliya - 12 p'sukim - 14:21-32
[P> 14:21 (12)] A person who cannot afford the animals for the sacrifices, is to bring one sheep and two birds as his offering. The Torah describes the rituals involved in these offerings.
It is not important how much the sacrifice is worth on a dollars and cents basis (shekels and agorot), but what is relative to the means of the atoner.
Thus ends the section of the Torah dealing with afflictions to the individual. ZOT TORAT... this is the body of law of one afflicted who cannot afford the full set of korbanot.
Shishi - Sixth Aliya - 21+19=40 p'sukim - 14:33-15:15
[P> 14:33 (25)] The Torah next discusses Tzora'at that can afflict a person's house. This can only be in the Land of Israel, in a house made of specific materials, and under specific conditions [177, A103 14:35]. Once again, it is the kohen who makes the determination as to whether Tzora'at does exist, or a professional house painter should be consulted. In the case of a "house plague", there are procedures to be followed and purification processes, including korbanot to be brought.
SDT: Not only does a person's body contain elements of spirituality, but even him home - but only in Eretz Yisrael. Although we do not "practice" this whole topic today, the lessons of the bridge and connection between the physical world and the spiritual one should not be overlooked. A person whose home is a meeting place for Torah scholars, a launching pad for acts of charity and kindness, a training ground for a new generation of sensitive, feeling, enthusiastic Jews, such a home cannot be infected by spiritual plague. A home devoid of spirituality is a prime target for Nig'ei HaBayit. In this case, it is not the anti-rust and anti-mold paint that makes the difference. It is the values that a Jew lives by and their effect on the next generation.
This parsha concludes with a summary of the different types of NEGA'IM.
We also find a curiosity among these p'sukim - specifically, two consecutive p'sukim of three words each. There are only about 12 or 13 three-word p'sukim in the Torah altogether. Having two of those in a row is unique.
[P> 15:1 (15)] Next the Torah speaks of the status of a man with an "unnatural discharge" (probably a form of venereal disease). In such cases, the Torah view matters as a combination of physical symptoms with spiritual causes - in the case of "Zav" and "Zava", most probably attributable to sexual misconduct. The one afflicted is himself "Tamei" as well as causing other people and objects to become "ritually impure" through contact, both direct and indirect [178,A104 15:2]. The one afflicted, must bring special korbanot after a purification process [179,A74 15:13].
Sh'vi'i - Seventh Aliya - 13+5=18 p'sukim - 15:16-33
[S> 15:16 (3)] There is also a "ritual impurity" (of a lesser degree - one-day type) in cases of normal seminal emissions [180,A105 15:17].
A menstruating woman is "ritually unclean". This is counted as a positive mitzva [181,A99 15:19]; the prohibition "other side of the coin" to this mitzva is in the next sedra.
[P> 15:19 (6)] A woman with an unnatural discharge has a specific set of rules. In the case of a Zava, there are differences in her status depending upon how many sightings of blood there are, and how frequent.
[S> 15:25 (9)] The longer-term Zava is presented in its own parsha, a S'TUMA that can be seen as a sub-parsha of the previous P'TUCHA that introduced the topic of ZAVA. These rules and procedures constitute a mitzva [182, A106 15:19].
The requirement of the korbanot at the conclusion of the period of impurity is a mitzva [183,A75 15:29]. The people of Israel have a great potential for attaining spiritual heights. They have an equally great potential for descending to low levels of spiritual impurity.
The last 3 p'sukim of the sedra serve as a summary to the topics of ritual purity and impurity and present the challenge to the Jewish People to rise above mundane physical existence by scrupulously avoiding "impurity".
SDT: Generally, when there is a rich man's korban and a poor man's korban for the same situation, if a rich man brings the less expensive version of the korban, he fulfills his obligation, after the fact. Not proper, but valid, nonetheless.
Tzora'at is an exception. If a rich man brought a poor man's offering, he has not fulfilled his obligation.
The son of the Nodeh B'Yehuda beautifully explained why. One of the causes of Tzora'at is stinginess. Even the term in our Vidui can be seen as a play on words - TZAROT AYIN. If a rich man brings a poor person's korban, in this case it is an indication that he hasn't healed. The korban cannot bring atonement.
Maftir - Second Torah 7 p'sukim - Bamidbar 28:9-15
Chapters 28 and 29 in Bamidbar (Parshat Pinchas) deal with the daily and Musaf korbanot in the Mikdash. Since the two Shabbat p'sukim are followed by the five that deal with Rosh Chodesh, both portions are read for the Maftir on Shabbat Rosh Chodesh. Notice that the Musaf of Shabbat is an expanded version of the weekday sacrifices and Rosh Chodesh's Musaf is like those of the Chagim. Makes sense when you think about it. Six days... and on the 7th - Shabbat is one of the days of the week and the unique one among them. The Chagim belong to the Jewish calendar, which is based on the months and Rosh Chodesh.
Haftara - 24* p'sukim - Yeshayahu 66:1-24
The special Haftara for Shabbat- Rosh Chodesh, the last chapter of Yeshayahu, preempts the regular Haftara (usually). The obvious reason for the choice is found in the next to the last pasuk, which mentions both Shabbat and Rosh Chodesh. This pasuk is reread after the last pasuk, so that the book of Yeshayahu - and this Haftara - can end on a brighter note than its real end provides. This chapter, as all chapters in Yeshayahu from 40 and on, contains a message of consolation. Specifically, this chapter tells us that G-d cannot be contained in the physical Mikdash, nor is He interested in sacrifices that are not offered with sincerity. This message is appropriate always, and the association with Shabbat - week in & week out - Rosh Chodesh - month in & month out, fits.
THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean
New series: The Halachot of Women & Men
Lesson # 470 (part 2)
(Based on Shulhan Aruch Eben haEzer 4)
Who may not enter into the Jewish nation
In all of my writings of the Restatement volumes and in these lessons, I have given my conclusions as to what I think the halacha is at the present time. In this lesson, since it deals with issues that include excision and sometimes the death penalty, I thought it better to only raise the topics discussed in this chapter in the Shuhan Aruch and in the codes and commentaries. Some of the terms mentioned are lost in our times because there was/is a general moving about of the peoples and communities listed in the Torah, Oral and Written. Their names do not have any great significance in our days. The title of the Chapter as it appears in Shulhan Aruch indicates a topic of great significance for the Jewish nation. It includes who may become a convert and who may not. Most importantly it also deals with whom one may marry. When faced with a practical question in this area, a person should consult a very learned Orthodox Rabbi who has familiarity with these laws. A miscalculation may have dire effects not only for the people directly involved but also for their offspring. After much research I have concluded that with the proper halachic advice, the questions facing the persons who seek to get married can often be resolved. I set forth some of the topics discussed by the Shulhan Aruch and commentators on these subjects. Most of these issues do not frequently occur, but I set them forth so that the reader can see what some rabbis have to deal with when these questions do arise.
There is a discussion of a woman whose husband went abroad and was not heard from for over a year, and she remarried, and then the first husband appeared.
The texts discuss mamzerim, Netunim, Amonites, Edomites, Egyptians, slaves and converts and the results of marrying any of them.
Some of the most common questions follow: Who can a mamzer or a mamzeret marry?
A lady whose husband died and she married his brother without waiting three months and she gave birth seven months hence, who is the father?
A woman has a reputation for not being faithful to her husband and she becomes pregnant; is the child considered legitimate?
A Gentile had relations with his mother and she gave birth to a child who later converted; may he marry a Jewish girl?
What if a pregnant woman says the child she is carrying is the child of mamzer?
What if a pregnant woman who makes such a statement is not mentally competent?
When is a betrothed woman believed when she says that the child she is carrying is from her fiance? What if her fiance denies being the father? What if it can be shown that she also had relations with other men?
What if a person declares that he is a mamzer? May he marry a mamzeret?
What are some of the halachot dealing with foundlings, that is a newly born child found in the street? Was the baby cast into the street to die, or to be discovered and to be raised by the finder? Was the baby dressed nicely, was the baby properly cleaned? Does the baby have an amulet attached to him? Is the baby found in the city or on a country road, in the market place or in area not frequented by too many people? Was the baby found in a tree or other high place to protect it from animals? Was the baby found in a semi-public place like a synagogue? Is the time when the baby was found a time of famine in the country so that the mother was seeking a safe home for the baby where there would be food? What if a woman appears later on and says the baby that you found in the woods is her baby? Or a man appears and says I placed the baby there and I am the father? What if a foundling is found in a community where the majority of inhabitants are Gentiles? How does that affect the baby found by a Jew? What if the majority of the inhabitants are Jewish, how does that affect the baby? What if this child later married a Jewish woman, does she need a divorce (get) from him? Are there ways for the foundling to become a full member of the Jewish people? What if the person himself or an adult immersed the child in a mikveh for the intent of his being Jewish? What if the majority of the inhabitants where the baby was found are Gentiles, and the baby was not immersed in a mikveh, can he be fed traife foods? What if he lost an object in a community where the majority are Jews, must the person who finds the object return it to the loser like he would for any other Jew? What if he is buried under a mound of earth, may the earth be moved to save him on Shabbat as it would for a Jew? What is his status in a Beit Din in those instances where oaths have to be taken by the Jewish parties? Is he treated like a Jewish litigant regarding who has the burden of proof in presenting the case?
Several babies are in the nursery of a maternity hospital and the babies are from a wife of a Kohen, a wife of a Levite, a wife of an Israelite, and one is a child from a mamzer. Under what circumstances is the midwife believed to point out which baby belongs to which mother?
There is some discussion in the Shulhan Aruch regarding the status of a person whose lineage is not certain, is there something that can be done? What if an unrelated person says he knows which baby is which and he later recants his testimony?
When any of the problems arise regarding marriage among some of the foregoing classes of people within themselves or with a Jewish person, what should be done?
What about those persons who are designated as maid servants or slaves in halacha, what about their status in getting married?
Under what circumstances, if any are some acts of betrothal done by them valid?
Rama raises the question of the Karaites, whether they can intermarry with Jews. He also raises the question of anusim and when they can be married to Jews.
As can be seen from the foregoing, there are circumstances in which profound questions may arise in a proposed marriage. As I stated before, a competent Rabbinic scholar can often by himself or in consultation with other Rabbinic scholars find a way for the marriage to proceed. But we should be aware that there are in some situations difficult halachic questions to the proposed marriage. I have pointed out these problems that are unusual so that if you know someone who faces these problems seek out a major Rabbinic authority who will try to help out.
Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari
My Servant Moshe
Torah teaches that people can talk directly to G-d and He reveals Himself to His righteous servants. Three of the Rambam's 13 Principles of Faith concern the revelations to Moshe. One, accepting that the words of the prophets are true, and two, stressing the special prophetic status of Moshe, the singularity of the Torah that G-d revealed through him, and its eternal nature. These fundamental and basic principles of our faith may help to see all the murmurings of Israel in the books of Sh'mot and Bamidbar as challenges to the legitimacy or to the truth of Moshe as the messenger of G-d. Then we can better understand the idea of prophecy in general and of that of Moshe's in particular.
Throughout the ages and in many faiths and religions, there have been misconceptions and perversions concerning prophets and prophecy. Sometimes they have been regarded as semi-deities or at least as supra-human beings. At other times, divine revelation has been seen as descending suddenly upon all sorts of people even the previously ignorant and even sinful. Both these errors are clearly rejected by the Torah when story of Moshe's mission to Par'o is interrupted to give us details of Moshe and Aharon's genealogy (Sh'mot 6:14-27). "This citation of origin is, for once and for all, to oppose any erroneous deification or every illusion of an incarnation of Deity in a human form and to show that Moshe, the greatest man of all time, was just a man. The position that he attained towards G-d did not transcend the sphere of mortal men. Furthermore, this register of names of the line of descent of Moshe and Aharon includes the names of the tribes coming before Levi with all their descendants, so it also serves to oppose a no less pernicious delusion. Such a list might establish the belief that any and everybody is suitable to become a prophet. A man could be known as a complete idiot today and tomorrow proclaim the word of G-d or the spirit of G-d could suddenly descend on an ignorant uneducated person and he can speak in 70 languages. Our register shows on the contrary that Moshe and Aharon were picked chosen men. G-d could have chosen the tribes before Levi or the other families of Levi or even the other children of Amram but He choose the noblest and most suitable of men to be His messengers. Before receiving such a call the human being must develop and refine his human qualities" (Rabbi S. R. Hirsch).
We see that G-d revealed Himself in the Torah even to non-Jews: Adam, Noach, Shem, Hagar, Avimelech, Lavan and most outstandingly, to Bil'am. At Yam Suf, even a maid- servant witnessed greater revelations than those of the prophet Yechezkiel while the whole of Israel witnessed the glory of G-d at Har Sinai. Abarbarnel, in the introduction to Yirmiyahu, points out that here we see a prophet destined to prophecy even before his birth and prophesying while still a young man. Notwithstanding all these, there are definite levels of prophecy and different forms in which these are revealed. These levels of revelation are dependent on the spiritual level of the person to whom the prophecy is revealed. "G-d will cause His Presence to rest only on one who is strong [who conquers his inclinations], rich [who is content with his portion], wise [all the positive intellectual qualities], and humble [the fundamental element in human worship of G-d]" (Nedarim 38a).
"All the prophets receive prophecy only in a visionary dream or during the day after sleep has overtaken them. When they prophesy their limbs tremble, their physical powers become weak, and they lose control of their senses and so of their minds. The message is granted in metaphors, allegories or imageries. They do not prophesy whenever they desire, nor is their prophecy a constant thing. They must concentrate on spiritual concepts and seclude themselves and await prophecy in a happy, joyous mood. Prophecy cannot rest on a person when he is sad or languid but only when he is happy; the prophet's disciples always have a harp, drum or flute with them when they seek prophecy.
All these statements describe the path of the early and late prophets with the exception of Moshe, the master of all prophets" (Hilchot Yesodei HaTorah 7:1-5).
The pages of the Tanach bear witness to these words of the Rambam. The Brit Bein HaBetarim was revealed to Avraham, "as the sun was about to go down deep sleep fell upon Avraham" (B'reishit 15:11); Bil'am spoke his prophecies in parables; Saul met a band of prophets preceded by a harp, a drum, a flute and a lyre and the spirit of G-d covered him (Shmuel Alef 10:5-6).
Prophecy through visions, or through loud, visible and awesome natural phenomena, or in the form of parables, or as a result of artificial forms of induced ecstasy are commonplace - but that of Moshe, the father of all prophets is radically and conceptually different. G-d Himself bears witness to this distinctive role of Moshe in His words to Miryam and Aharon: "If Moshe were one of your prophets I, G-d would manifest Myself to him in a vision, in a dream would I speak to him. Not so is My servant Moshe. Mouth to mouth do I speak to him, in a clear vision and not in riddles, and the similitude of G-d does he behold" (Bamidbar 12:6-8).
"At Sinai all the people saw the thunder and the flames, the sound of the Shofar and the smoking mountain, and the people trembled and stood from afar. And Moshe approached the thick cloud where G-d was (Sh'mot 20:15-18). Despite the ecstasy, the wonders and the tumult surrounding them, the people could still only tremble and stand far. Moshe, however, simply went straight into the cloud where G-d was." (Menachem Mendel, Admor of Kotsk)
MISC section - contents:
 Vebbe Rebbe
 From the virtual desk of the OU
The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
Q: I spent some time in Hong Kong in the fall of 2007 and since I was planning to return the following summer, I left some things there, including a bottle of scotch, which I did not give thought to until I returned in May 2008. Is it chametz she'avar alav haPesach (=ChP; chametz owned by a Jew over Pesach)? While I did not include it in my mechirat (sale of) chametz, did my bitul (nullification of) chametz help?
A: We accept Rabbi Shimon's opinion (Pesachim 30a) that ChP is a rabbinic injunction that forbids one to eat or benefit from chametz that was owned by a Jew because one (could have) violated bal yeira'eh bal yimatzei (=BYBY; the prohibition to possess chametz on Pesach). When BYBY does not apply, neither does ChP (ibid.). One would then think that if he did bitul chametz, which removes the Torah prohibition of BYBY, the ChP should not apply. The Yerushalmi (see the Rosh, Pesachim 2:4) brings a machloket on the matter. We accept R. Yochanan's opinion, who forbids it due to concern that one will abuse the system (Shulchan Aruch, Orach Chayim 448:5). The Rambam (Chametz U'Matza 1:4) and Shulchan Aruch (ibid.:3) say that ChP is forbidden even when one left the chametz b'shogeg (accidentally) or b'oness (due to extenuating circumstances). The Bi'ur Halacha (to 448:3) seriously considers the claim of some that when combining the grounds for leniency (i.e. bitul and the fact that one did not purposely violate BYBY) then ChP would not apply. However, he focuses primarily on a case of oness, whereas your case of shogeg is likely more stringent.
There is, however, an important point of leniency in your case. Since you left Hong Kong more than 30 days before Pesach and did not have intention to return until after Pesach, you were not required to do bedikat (search for) chametz before leaving (Pesachim 6a; Shulchan Aruch, OC 436:1). There is a major machloket whether this exemption is only from bedika or whether one is even exempt from removing known chametz (see Mishna Berura 436:5).
According to the lenient opinion (including the Ritva, Pesachim 6 and Pri Chadash 436), you did nothing wrong, as such a person may rely on bitul wherever he will be (although we would recommend mechira). If so, there certainly would not be a problem of ChP.
What should be according to the opinion that you should have taken care of the chametz you knew about? When you were removing the chametz from your regular house, whether by formal bedika or other preparations (including mechirat chametz) you should have sold the chametz in Hong Kong or got someone to get rid of it. Your failure to remember the Hong Kong chametz is not fundamentally different from doing bedika but forgetting to look under the couch. Regarding a case that one did an imperfect bedika and a bitul, the Mishna Berura (448:25) brings strong indications in either direction whether ChP applies. He concludes that in a case of significant loss, one can sell the chametz to a non-Jew, which is usually forbidden for ChP, but is permitted according to some opinions when one did bitul.
Depending on where you live (Western US?) and when you did bitul on the night of bedika, there could be a complication because Hong Kong is 13 hours ahead of US's Eastern Time. Bitul can only be done until an hour before chatzot (halachic midday) (Shulchan Aruch, OC 434:2). Although most poskim say that in such matters, we follow the owner's place, not the chametz's, the Igrot Moshe (OC, IV 94) says that if the chametz is in a place where the timing does not work out, it becomes forbidden (see Mechirat Chametz K'hilchato 3:17 and Living the Halachic Process, D-17). However, given the other indications for leniency (including at least one we did not mention), we still say that if the loss of an (expensive?) bottle of scotch is significant to you, you can sell it to a non-Jew.
 Candle by Day
Peace of mind should be regarded as the freeing of the mind from the demands of the body, not (as is most often the case) as the freeing of the body from the demands of the mind.
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
 Wisdom and Wit by Shmuel Himelstein
The Maggid of Kelm was once asked to speak in a small town which was known for its saintliness in all matters - except for tzedaka, where its members were quite miserly. In his speech, the Maggid told them:
"My friends, if a person has a garment which is missing something - a sleeve, the collar, or even a button - the person will be ashamed to walk about wearing it. If the garment is whole, he will not have any such hesitations. There is one exception to this rule. If a person had a tailor sew him a new suit, where the suit is completely ready except for the white temporary stitches that had been placed in it as the tailor worked - and these are only removed when the tailor is paid - no person would walk about with the white stitches showing, indicating that the garment has not yet been paid for.
"The same is true in our entire lives. Each time we perform a mitzva, we are adding to the 'garment' that we will be 'wearing' in the World to Come. Now, despite the performance of many mitzvot, as long as he has not paid the tailor, his 'garment' is incomplete. And do you know how one 'pays the tailor'? It is by giving tzedaka. And as long as one does not give the proper tzedaka, one's 'garment' for the World to Come will remain incomplete and will be an embarrassment to him."
R' Shmuel of Sokolov was a very pious and devote man. His children, who had gone into business, were very successful, and had accumulated a great deal of wealth. R' Shmuel was very much afraid that their wealth would lead them away from the true path, so he came to his Rebbe, R' Yechezkel of Kuzmir, and asked the Rebbe to pray that R' Shmuel's sons would lose their wealth, and thus remain Torah-true. "That is totally unnecessary," said R' Yechezkel. "Hashem has His ways of ensuring things. If you are so concerned, pray to Hashem simply that your children will remain true to their heritage."
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
 CHIZUK and IDUD for Olim & not-yet-Olim respectively
The laws of Parshat M'tzora relating to the nega'im of an individual have been explained at times, including by some m'forshim, as pertaining to a physical malady. Most, however, see all of the laws of tzara'at as referring to a spiritual deficiency of some kind. But all agree that tzara'at of the home is a purely supernatural phenomenon that occurs only in Eretz Yisrael
Chazal give three reasons for nega'im in a house.
1) They come as a punishment for one who refused to lend his things to his neighbor claiming that he did not own such items. He will ultimately be embarrassed when he has to remove all his belongings from his home and reveal those items to the public.
2) They expose items which a person stole and hid.
3) When the affected stones are removed, treasures hidden by the Canaanites will be revealed, enriching the homeowner.
The first two reasons seem meant as punishments and the third as a reward. Yet the Sfas Emes says that all nega'im are beneficial. This is true whether the nega'im affect a person, his clothing, or his home and whether the result is a "good" or a "bad" one. In every case, a person is warned of a spiritual deficiency and is therefore given an opportunity to correct it.
Similarly, we sometimes experience unpleasant physical symptoms that fortunately allow us to discover a potentially serious physical disease in time to do something about it.
Likewise, someone whose house in Eretz Yisrael is affected by tzara'at will see this as something terrible and may wonder why he deserves this fate. If he is, indeed, innocent of spiritual taint, then he will find that the tzara'at was inflicted to allow him to uncover treasures that are a reward that he would not otherwise have revealed.
Eretz Yisrael, with Hashem's constant and direct hashgacha pratit, is the only place where tzara'at of the home occurs. In chutz la'aretz, we have often found, historically, that what seems to be blessings turned out to be curses. In Eretz Yisrael, what seems, at first, to be "curses" turn out to be true blessings.
Chaya Passow, Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a
 Parsha Points to Ponder - Tazri'a-M'tzora
1) Why does the section of laws dealing with a mark which a person finds on his head or beard begin with the words AND A MAN OR A WOMAN, V'ISH O ISHA (13:29), as opposed to simply A HUMAN (ADAM) as was used in the previous case (13:2)?
2) Why does the Torah add the seemingly extra words WHICH I GIVE TO YOU AS A POSSESSION when describing our arrival in Israel and the appearance of tzara'at on the houses (14:34)?
3) Why does G-D command Moshe and Aharon to TELL THE JEWISH PEOPLE regarding the laws of the impurity of ZAV (15:2) but does not instruct them to do so when teaching the impurities of tzaraat marks (see 14:33 and 13:1)?
Ponder the questions first, then read here
1) The Ohr HaChayim explains that since women do not generally have beards, had WOMAN not been specified, we might have mistakenly thought that a woman was not impure if she did grow some beard hairs with these qualities.
[Ed. note: Contrast this with the prohibition of shaving one's face with a razor - even if a woman does have facial hair, she is not forbidden to remove it with a razor; the prohibition applies only to men.]
2) The Kli Yakar answers that these words hint to the reason why this affliction comes. Our Sages teach that these afflictions come as a result of stinginess and not using our homes to help others. The Torah reveals this by emphasizing that G-D is the One who has provided the Jewish people with these homes to be their possessions and expects us to be giving and caring and using our homes to assist others who are in need.
3) The Baal HaTurim understands that these afflictions are only able to impact the Jewish people because of the level of impurity we descended to with the sin of the golden calf. Since Aharon led the Jews in creating that calf, the message of the impurity of these afflictions was very much directed at him as captured by G-D not instructing him to tell the Jewish people even though, of course, Moshe and Aharon would teach these laws to the nation.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, email@example.com
 Portion from the Portion by Rakel Berenbaum
FEEDback to firstname.lastname@example.org
SHE GIVES BIRTH TO A BABY AND BECOMES IMPURE
The beginning of this week's portion starts off with laws pertaining to childbirth. We are told that after giving birth a woman becomes ritually unclean. Why should having a baby make a woman TAMEI? What in the process of childbirth - bringing new life into the world - is connected with impurity? We would think the opposite - that with a new life life comes more purity.
TUM'A - impurity is a result of the absence of TAHARA. TUM'A, so to say, fills the void of the lack of holiness. The highest level of TUM'A is a dead body - where the person's NESHAMA has left. The lack of that holy soul makes the body impure.
So how is a woman who just brought a new NESHAMA, a new life, into the world impure? Our Rabbis teach that the key to birth is in Hashem's hand alone and He doesn't share it with any of His helpers. When a woman is giving birth, G-d is there with her - He doesn't send a SHALI'ACH or anyone else to help HIM in this task. G-d Himself is there with her through her labor, as the verse says: "VAYIFTACH ET RACHMAH" - G-d himself opened up her womb to let the baby out. So at each birth there is a special aura of holiness with G-d's SHECHINA hovering there. The Kotker Rebbe explains that since G-d's presence is at each birth, at the end of the birthing process, when G-d ,so to speak, departs, there is a lowering of holiness and TUM'A fills this gap. That is why the woman becomes impure.
Baby Carrots with Green Beans and Roasted Garlic
16 cloves garlic, unpeeled
3 Tbsp. olive oil
3/4 lb. (350g) green beans, trimmed
1/2 tsp. salt
1 Tbsp. sugar
3/4 lb. (350g) baby carrots, peeled
Freshly ground pepper
To prepare garlic, bring 2 cups water to boil in small saucepan. Add garlic. Boil 3 minutes. Drain, peel garlic. Drizzle olive oil over garlic cloves and wrap loosely in foil. Bake 30 minutes at 180C. Let cool.
Cook beans in boiling salted water till tender (about 4 minutes). Drain.
Cook carrots with sugar and salt till tender (about 10 minutes). Drain and cool. Combine garlic, beans and carrots. Saute in 2 Tbsp. olive oil until heated through. Add salt and pepper to season - serve hot.
 from Machon Puah
The Status of the Embryo
Last week we started looking at the unusual case of the Octomom who recently gave birth to octuplets. Prior to discussing whether one can perform a fetal reduction, we started looking at the sources that discuss the halachic status of the embryo.
We saw three sources that gave milestones in the development of the embryo that could be the beginning of life; conception, forty days, and end of the first third of pregnancy, called the first trimester.
Each of these can be related to biological milestones of the developing embryo. Obviously conception is when the two gamete cells meet to form a zygotic cell. Each of the gametes contains half of the genetic material necessary for life, so only when they meet and form the full cell of the gamete can life begin.
At around forty days after conception one can observe limbs developing in the human fetus and the heart beat can be detected. So here we have a being that does not yet appear human but it can be seen to be alive. Interestingly the Rambam notes this in his Mishneh Torah (Hilchot Issurei Biy'a 10:3) and gives quite an accurate description of the stages in the developing fetus.
At the end of the third trimester the fetus looks human and all the limbs are present and continue to develop. So this can be called true life.
However, despite all of these important milestones, the halachic discussion of the unborn child centers on the understanding of a Mishna that discusses the permissibility of performing a very late abortion.
"The woman who is in danger during childbirth, we cut the child in her womb and remove him limb by limb, since her life comes before his life. If she gave birth so that the majority of the child was outside her body, then we cannot touch him since we do not push off one soul before another soul." (Ohalot 7:6)
This Mishna describes a sorry situation where the woman's life is in danger due to childbirth, and we can only save her by killing the child. In this case. we save her life even at the horrific cost of the child's life.
Yet if the child is mostly born then we cannot do anything and we step back and cannot determine who to save. The Mishna gives the reason for this, since we do not push off one soul before another soul.
From this we can deduce that the soul enters the body at birth and before this the child does not possess a soul and therefore is not alive.
According to this, even up to the last moment before birth the unborn child is not considered alive and only achieves this status at birth.
More on this next week.
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
 Pirkei Avot
12: RABBI YOSSI OMER, YEHI MAMON CHAVERCHA CHAVIV ALECHA K'SHELACH/ V'HATKEN ATZMECHA LILMOD TORAH, SHE'EINA YERUSHA LACH. V'CHOL, MAASECHA YIHIYU L'SHEM SHAMAYIM:
There are probably ways to weave together these three teachings of R' Yosi - but let's take a look at the second of the three as a stand-alone teaching -
Prepare yourself to study Torah, for it does not come to you as an inheritance.
The word in Hebrew for inheritance is Y'RUSHA. When one is an heir, he inherits - without toil, with out merit.
But the word for Torah (in D'varim 33:4) is MORASHA. Here the connotation is acquisition through one's hard work to earn an achievethe "heritage".
Besides Torah, one other thing is called a MORASHA - Eretz Yisrael. Both the Torah and the Land of Israel are ours by our birthright. But they can be truly ours only if we work for them and are deserving.
 Guest Article by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva
How to Prevent Evil Eye (Ayin Hara)?
Where does the Evil Eye come from? Does it really exist? The Evil Eye is not just a mystical concept, but has a rational explanation, too. A person who flaunts his wealth and possessions becomes the focus and an object of envy. This can cause enmity and hatred between the "haves" and the "have nots". Thus, the Evil Eye could lead to vandalism, theft, and even violence. The remedy is not to brag or boast, but to keep a low profile in all matters.
However, the mystical side and notion of an "Evil Eye" stems from antiquity and remains one of the most prevalent beliefs in various cultures around the world. While it takes on many connotations, its most popular versions include attributing the Evil Eye to certain mysterious, powerful, negative, spiritual forces that are unleashed by the gaze of jealous onlookers. Colloquially, many Jews use the Hebrew expression "Bli Ayin Hara" (without the Evil Eye) when speaking about their good fortune, to avoid arousing its wrath against their health and wealth. There is even a women's clothing store in Jerusalem called "Bli Ayin Hara"!
In Kabbalistic sources, the eye frequently serves as a metaphor to describe G-d's metaphysical awareness as well as the interest people take in each other. The Bible depicts the watchful eye of G-d over the Jewish people (D'varim 11:12, T'hilim 33:18) and further demands that people not close their eyes to the needs of the less fortunate (D'varim 7:16, 15:9). It cautions us from being led astray by the wandering eye (Bamidbar 15:39), understanding that visual sensations cause the most sinful temptations (Sota 8a).
Within the Talmud the Sages admonish one for possessing an Ayin Hara, clearly connoting the vice of an Evil Eye (Pirkei Avot 2:9,11). One should instead adopt the trait of an Ayin Tova (good eye), taking satisfaction with one's lot in life and wishing the best for one's friends and neighbors (Avot D'Rabi Natan 16).
Numerous Talmudic sources depict an "Evil Eye" with harmful and destructive spiritual powers. The sage Rav, for example, attributed many fatal illnesses to the Evil Eye, with the Talmlud even contending that he could enter cemeteries and determine that 99 out of 100 people died prematurely from Ayin Hara causes (Bava Metzia 107b).
These sages affirmed that certain eyes possessed natural baneful potencies, or alternatively believed that the envious glare of onlookers, even with no evil intended, could cause Divine negative repercussions.
These beliefs were widespread in both antiquity and medieval times, and extended to both the learned elite and the masses. Significantly, Rashi (1040-1150, France) and many other medieval scholars explained that the Bible prohibited directly counting the heads of population groups to avoid inflicting an "Evil Eye" (Exodus 30:12). Many medieval philosophers affirmed this power of Ayin Hara. Both Gersonides (1288-1344, France) and Rav Yitzhak Arama (15th century, Spain), for example, elaborately explain how eyes can emit certain vapors that wreak havoc on their objects. Others, like Rav Ovadia Seforno (1475-1550, Italy) adopt a more spiritual approach, contending that escalated individual attention causes G-d to examine the actions of the given person, increasing the possibility of divine reproach, since no one is without sin.
Maimonides directly challenged the notion of an Evil Eye and other folklore beliefs by minimizing the impact these types of beliefs had in Halachic matters. The Talmud, for example, forbids one from overly admiring another's field crops, lest the Evil Eye damage the crops. While Rashi, Nahmanides, Rav Yosef Karo (Hoshen Mishpat 378:5) affirmed this explanation, Maimonides explained the prohibition as a protection of another's privacy, and utterly dismissed the Talmud's reasoning. Similarly, while the Talmud forbids caring for lost property while in the view of strangers, lest the Evil Eye destroy the property (Bava Metzia 30a), Maimonides only mentions the second reason offered in the Talmud, that the onlookers might steal it.
Despite Maimonides's opposition, many popular customs based on belief in the Evil Eye became part of Halacha - Jewish Law. Double weddings within families or congregations are not held to avoid the harm of noticeable celebration (Even Ha'ezer 62:3). Fathers and sons similarly refrained from reciting consecutive blessings over the Torah reading. While Rav Yehiel M. Epstein permitted one to forgo this custom if he was not concerned with the Evil Eye (Aruch Hashulhan 141:8), the majority of contemporary scholars believe that this custom should never be waived (Mishna Brura 141:19).
Some contemporary scholars clearly continue to affirm the historic belief in the Ayin Hara. Rav Meshulam Roth (d. 1963) chastised another scholar for dismissing its significance and importance (Kol Mevaser 2:7). Rav Ovadia Yosef gave a fascinating dvar Torah detailing the measures one can take to avoid the Ayin Hara. The main precaution one can take to prevent the Evil Eye is to lead a modest lifestyle. This includes dressing and behaving with Tzniut (modesty), not showing off, and not boasting about one's accomplishments, achievements, and possessions.
Bilingual lesson: What do you call the conical, ridged projection of a citrus juicer? In Hebrew, MASCHEIT.
Makes sense. In English? the REAMER.
 Chol HaMoed Jottings... (for lack of a catchier title)
I am following a psak I have received (and confirmed) in past years concerning typing on the computer during Chol HaMoed. Basically, one can do so, but there is a halachic problem in printing out from the computer. This should not be taken as a blanket psak; one should ask his/her own SH'EILAT RAV, since different circumstances and reasons might impact on the psak.
Torah Tidbits #855, the Trippple Isuue for Tzav/HaGadol - Pesach - Sh'mini was done so long ago (not really - just seems that way), and the next one, 856, IY"H seems like a long way off still. Therefore, I am creating this column for inclusion in the abovementioned 856 (for Tazri'a-M'tzora - Rosh Chodesh Iyar) to bridge the gap between issues.
This item could have been included in the last issue - but without the end, so I held it for post facto (after the fact). Yisrael Azaria, shlita, lived and taught for many years in K'far HaRo'eh. Twenty-eight years ago, he took one of his students - an 8 year old boy - to Birkat HaChama. He told him then, that for the next Birkat HaChama, he (Yisrael) might be an old(er) man, maybe not able to get around so well, and that he wanted this student to promise to take him to Birkat HaChama. A few week's ago, this young man of 36, calls the Azarias and asks Yisrael if he remembers his 28 year old request. They met and it was arranged that the young man would pick up Yisrael and take him to Birkat HaChama. And so it came to pass. A promise of a young boy to his beloved teacher was fulfilled by a young man with three sons in tow. And what had this fellow been doing for the past many years? Yisrael had lost touch sometime after having prepared the boy for his Bar Mitzva. Somewhere along the road of life, the boy left the path of religious observance - for about eight years! He came back - partially due to the many things he remembered learning from Yisrael - and definitely from the WAY Yisrael teaches, lives, and transmits the warmth and vitality of a Torah life to others. His return took him back to Torah and Chasidut. So there it is: The Birkat HaChama effect - it may be only a once-in-28-years experience, but it is as powerful as... the Sun itself.
Speaking of Birkat HaChama... it should have been made very clear that we did not bless the sun. We blessed HaShem, as we do with every bracha, as our G-d, the King of the Universe, and - in the case of Birkat HaChama, as the Creator and continuous Renewer of Creation. It should have been made clear; it seems that some people missed that important point. And the same must be understood for every bracha. Borei Pri HaGafen is NOT blessing the wine. It is a blessing of G-d as Creator of the fruit of the vine... said on the occasion of drinking wine. Etc. Etc. and many more Etc.
To examine this topic a little more, understand the following: The brachot for bread, wine, fruit... and more, mention the "trigger" of the bracha. Before eating bread, we acknowledge G-d as the One who takes LECHEM (bread) from the earth.
On the other hand, meat and many other foods are not not mentioned specifically - or even categorically - in the bracha - that everything came into existence at G-d's Word.
Similarly, the bracha for a rainbow is "rainbow specific"; not so Birkat HaChama whose bracha is SHEHAKOL-like among the brachot said upon seeing something. This tends to de-emphasize the sun and focuses our attention on all of nature. This is a healthy way of thinking because of the powerful attraction of the sun and other heavenly bodies to veneration and worship. The sun, a tomato, a mosquito, a rock... are all part of nature, created by G-d and given to us to enjoy and benefit from (but not to abuse)...
There was more, but this will suffice for now. - Phil
 Divrei Menachem
The parshiyot of Tazri'a and M'tzora deal with the complex issue of spiritual impurity - particularly with the M'tzora, a person afflicted with an ailment akin to leprosy. The main cause of this disorder is Lashon Hara, the sinful habit of gossip, as understood from the breakdown of the Hebrew term into the expression, "Motzi Shem Ra" - 'One who spreads a bad name.'
Although for years associated with medical illness, this affliction in its multifarious occurrences on skin, clothes and the walls of houses is clearly of a different nature from leprosy, as we know it. One of the indicants of this differentiation is that until the Kohen actually declares the state of M'tzora, the "disease" does not exist.
Consequently, when malignant signs first appeared on the walls of one's home, the utensils could yet be removed from the house. And only after the affliction was deemed present would the walls confer impurity on the other items in the house. This procedure, of course, contradicts contemporary medical practice that would a priori quarantine the vessels in the building. Rashi comments on the Divine compassion here implied that would spare even the wicked prattler financial loss. From which we can deduce how much more so does Hashem have mercy on the righteous!
Shabbat Shalom, Menachem Persoff
Towards better Davening and Torah Reading
One mo' time!
This is not just a repeat or review of a topic or two that we've done in the past. This goes all the way back to two of the original topics that led to this column.
The first topic was introduced in a short-lived column called B.A.S.H. - Break Anti-halachic Shul Habits. We include it here because this Shabbat is Rosh Chodesh and the habit in question persists. It is the topic of AMEIN CHATUFA, a premature Amein, one that is said before the bracha upon which it is being said, is completed.
Simply put (but not simply followed), AMEIN is supposed to be said immediately after the bracha is completed. This means that if the chazan is stretching the ending of a bracha - as is common in the davening on Rosh Chodesh and Holidays, the congregation "waits him out" (no matter how long he stretches and no matter how inviting it is to begin AMEIN before he finishes) and says AMEIN only after the bracha is totally completed. Over the years, by the way, people have become more aware of the problem of Amein Chatufa and more and more people are actually waiting for the end of the bracha. Baalei T'fila are also cooperating more than in the past and they are clipping their drawn out endings so that even those in the Kahal that are tempted to jump the gun for AMEIN will find themselves saying it properly, after the bracha is done. Things are better, but the problem still persists. An Amein Chatufa is not only improper; it also prevents others from hearing the end of a bracha to be able to answer AMEIN properly.
The second issue - Hallel related - is the correct pronunciation of one of G-d's names: ALEF-LAMED-VAV-HEI, with a MAPIK in the HEI and a PATACH G'NUVA under the HEI. Just like an apple is ta-PU-ach and not ta-PU-cha, this name of G-d is eLO-ahh, not eloha. Not HA! but AHHH. eloha is a mispronunciation of HaShem's name.
Following the birth of a baby boy, there is a 7-day period for the mother followed by a 33 day period. See the Sedra Summary.
Knife for Brit Mila follows the 7th day. I.E. on the 8th day.
For the birth of a baby girl, the periods of Tum'a and Tahara is 14 days and 66 days.
Then come the turtle dove and lamb, which are two parts of the Korban Yoledet, the offerings of the woman who has given birth, after 40 or 80 days.
There is a hand afflicted by a NEGA... this represents the various N'GA'IM that can afflict the body of a person.
The shirt with a NEGA represents those garments and materials that are able to be afflicted with NIG'EI HABEGED.
The number sign, a.k.a. SULAMIT (in Hebrew), pound sign, hash, cross- hash, hex, and the best name: octothorpe. In this ParshaPix, it represents the SH'TI & EIREV, the warp & woof weave of garments afflicted by a NEGA.
That lizard-like reptile is a CHAMELION, noted for changing colors - a significant factor in the determination of NEGA'IM.
The traffic light also refers to the changing of colors in the NEGA'IM. This is a particularly appropriate graphic to use for this, since its colors are all mentioned in the sedra. Hair in a wound changing to yellow (or not). And the term Y'RAKRAK, greenish (or maybe strong green). So too ADAMDAM, reddish, or powerful red.
The two birds are part of the purification process of a M'TZORA. The ZIPOR (two of them) of the purification process for a M'TZORA is the D'ROR - speculated to be a sparrow or one type of swallow. Pictured in the ParshaPix are sparrows. Neither bird of the two required is a korban (sacrifice) and is therefore not necessarily a dove or turtledove - those being the only two birds eligible for the Mizbei'ach.
Also pictured are the cedar tree (EITZ EREZ), the hyssop plant (EISOV), and a red wool thread (SH'NI TOLAAT), all part of the M'tora's purification.
The M'tzora is required to shave all the hair of his body (razor)...
including, as is mentioned in the Torah, the eyebrows. In the picture, one eyebrow has already been shaved.
The 2+1 on the lamb are for 2 male sheep and 1 female - part of the procedure of purification.
In the lower right are the three recipients of the blood and oil of the purification process - the earlobe (one opinion - others hold the top of the outer ear, or the middle ridge of cartilage), thumb, and big toe - of the right ear, the right hand, and the right foot.
Below them in the very lower-right corner, is a left palm, mentioned many times in the sedra as where the kohein put the blood and then the oil from which he took on his right index finger in order to apply to the MITAHEIR.
Pictured is HaRav Avraham Yitzchak HaKohein Kook, zt"l, wearing glasses. This stands for the oft repeated phrase, V'RA'A HAKOHEN, and the kohein saw. Searching the Tanach, one finds that the phrase occurs 14 times altogether, 13 in Tazri'a (chapter 13 therein) and once, a 14th time, in chapter 14 (M'tzora). And to make the life of a Bar Mitzva boy who is trying to study this parsha challenging, the V'RA'A HAKOHEN phrase comes in 8 different TROP-combinations. And this doesn't take into account the 5 V'RA'AHU HAKOHENs with their TROP variations. And this is also not to mention the 40 HEI-VAV- ALEFs in Tazri'a, 18 of which are HI (meaning she) and 22 of which are HU (meaning he), but in most cases really meaning "it". Not to mention other layning hard-spots in M'tzora. In all, a tough pair of sedras to read. But we digress...
Besides one's body and certain garments (wool, linen, leather), certain types of homes (depends upon building materials) are subject to N'GA'IM. There is an afflicted house in the lower-left of the ParshaPix.
The double three domino stands for the unique pair of consecutive p'sukim that contain three words each. U'L'TZRAAT HABEGED V'LABAYIT: V'LASEIT V'LASAPACHAT V'LABEHERET:
This leaves us with three Unex- plaineds, which as you hopefully know, are visual TTriddles to be solved. Actually, all of the elements in the ParshaPix can be treated as puzzles for those around your table who have not read these explanations.
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 (the Tripple one) TTriddles:
 The inventor of the anti-tank missle
In IDF abbreviations, initials, and acronyms (which are legion), anti-tank is known as NUN-TET, which stands for NEGED TANKIM. The inventor of something is often referred to as "the father of", as in Alexander Graham Bell is the father of the telephone. So the inventor of the anti-tank missile might be called AVNEIT (AV NUN-TET), which is the belt or sash of the kohein and is mentioned in Parshat Tzav. AVNEIT, by the way, is found four times in the book of Sh'mot, twice in Tzav and once in Acharei, and one other time in Yeshayahu. That's it for Tanach.
 one additional korban type and a pair of position switches
Vayikra 7:37 is a summary pasuk for the parshiot of korbanot that have been presented in Vayikra and Tzav. ZOT HATORA - this is the (body of) law, for the OLAH (elevated, burnt offering), LAMINCHA (the meal offerings), V'LACDHATAT (and the sin offerings) V'LA'ASHAM (and for the guilt offerings) V'LAMILU'IM (the inauguration offerings) ULZEVACH HASH'LAMIM (and the peace - or complete - offerings). There is a poem/song that is said by some congregations on Yom Tov (usually not when it falls on Shabbat and not when Yizkor is said) before Musaf (right before the Torahs are returned to the Aron). It is known as KAH KEILI and its refrain contains a sentence about the range of korbanot. It is based on the pasuk presented above with the addition of the korban TODA (thanksgiving offering). Also, the Sh'lamim is mentioned before the Milu'im - making the pair of position switches mentioned in the TTriddle.
 What besides Shabbat HaGadol is called Shabbat HaGadol?
This really wasn't a TTriddle; its answer was given in upside-down and mirror-image print. In the R'TZEI passage that is added to Birkat HaMazon on Shabbat, reference is made to the commandment of the seventh day, the Shabbat HaGadol v'haKadosh hazeh, this great and holy Shabbat. Every Shabbat is called Shabbat HaGadol. The following line reiterates this: KI YOM ZEH GADOL V'KADOSH HU L'FANECHA, for it is for you a great and holy day.
 "Choice" of four prophets
What haftara is said for Parshat Tzav? Depends. In 12-month, 1-Adar years, Tzav is alway Shabbat HaGadol and the haftara comes from the end of the prophet Malachi. In 13-month, 2-Adar years, Tzav can be Parshat Zachor, in which case the haftara comes from the book of Sh'muel. Or it can be Parshat Para, in which case the haftara comes from the book of Yechezkeil. Or it can be on no special Shabbat - except for Parshat Tzav (rare), in which case the haftara comes from the book of Yirmiyahu. So for Parshat Tzav, there is a choice of four prophets. YYW not only solved this TTriddle (and many others), but he found that Mishpatim also has a choice of four prophets, which depends upon whether Mishpatim is on its own, Parshat Sh'kalim, Rosh Chodesh (Adar Alef) or Machar Chodesh (of Adar Alef). Each of these four haftaras come from a different Navi. Three of the prophets are the same as for Tzav - Sh'muel, Yechezkeil, Yirmiyahu. The fourth "choice" is Yeshayahu (rather than Malachi).
 We read it on theirs
A particularly nice TTriddle - simple and elegant. When the first day of Pesach is Thursday (as it was this year) and the year has 12 months (as this year does), then on Israu Chag in Israel - which is a Thursday, we read the regular Torah portion for Monday and Thursday - specifically, the first part of Parshat Sh'mini. In Chutz LaAretz, our Isru Chag is their last day of Pesach, their Sh'mini shel Pesach. We read (from Parshat) Sh'mini on their Sh'mini.
 How many p'sukim would Vayeitzei have if it were the same?
The old standard shul Chumash (and newer ones that are based on the classic one), gives the pasuk count and a word with the same numeric value, at the end of each sedra. TZAV is unique among the 54 sedras of the Torah in that it is listed as having TZAV p'sukim, i.e. 96 verses, and the "siman" for that is TZAV. One slight problem.
When we count the p'sukim in Tzav, we find there are 97 p'sukim, not 96. Could be that an original pasuk "accidentally" split in two over the centuries or possibly that "one off" was close enough to say TZAV, 96, for the match to the sedra name. Or maybe, the count was originally written as TZAZ, TZADI-ZAYIN, 97, and some printer or his assistant copied the ZAYIN as a VAV thinking that he was correcting an error. All this has been mere speculation. The fact is that our Parshat Tzav has 97 p'sukim. If Vayeitzei were the same as Tzav and it was recorded as having VAYEITZEI p'sukim, i.e. 107 p'sukim, and if the same "error" existed, then Vayeitzei would have 108 p'sukim. In fact, it has 148 p'sukim.
 The reserve beer
Another simple but elegant TTriddle. One of the inaugural korbanot of the Mishkan was a ram, known as EIL MILU'IM. For this TTriddle, that's ALE of MILU'IM (IDF reserve duty). True, ale and beer are not exactly the same - but close enough for a TTriddle.
 Shabbat speaker anagram
This TTriddle was included in honor of our guest speaker for Shabbat HaGadol - who gave a Dvar Torah at the Friday night meal of the Shabbaton, who gave a beautiful drasha on Shabbat morning, and gave a wonderful Shabbat HaGadol Drasha in the afternoon. His name is Rabbi Sholom Gold. His last name in Hebrew is spelled GIMEL-VAV-LAMED- DALET. That is an anagram of GADOL - which he is.
The following TTriddle was "hiding in plain sight" within a Happy Anniversary box.
It begins once a year and ends thrice daily
The answer is Malachi 3:4
V'ARVA LAHASHEM MINCHAT UEHUDA V'YERUSHALAYIM KIMEI OLAM UCHSHANIM KADMONIYOT:
On Shabbat HaGadol - once a year - it begins the haftara. But it is the ending pasuk of every Amida, thrice daily (4 times on Shabbat, R"Ch, & Chag. 5 on YK)
This week's TTriddles:
 It's not just for Brits
 3rd gives a feeling of "been there!"
 Two Aramaic plaid
 Did this before. Still good TTriddle.
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 - Purim has its Matanot La Evyonim; Pesach has its Kimcha d'Pischa' The Israel Center has its Chessed Fund...all year round. Please help us help the people who turn to us for help. 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 - Saara Horiwtz Asst. Dir., 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
Camp Dror - www.campdror.com
Travel Desk: 560-9110 direct
THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. Please note that ALL Israel Center tiyulim require advance registration.
And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Travel Deal (02) 659-8916, www.traveldealisrael.com
At your service 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: email@example.com - 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.
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KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email firstname.lastname@example.org. Please be sure to include email or fax number for reply, in addition to phone number.
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel
BOOKED - CALL TO BE WAITLISTED Join us for a few hours - Physical nourishment and Spiritual fare; We will visit the famous Angel Bakery for a tour of the largest bread plant in the Middle East - watch the bakers prepare rolls, breads, hallot, and other baked products, see them move to their shipping destination and of course inhale that special fragrance
And then on to Machon Meir, an atypical Yeshiva in a Yeshiva framework where you will see: A display of modern internet technology, A radio broadcasting station, A children's radio station, And other fascinating innovations; You will also meet with the Rosh Yeshiva, Harav Dov Bigon Shlita - Sunday, April 26th from 12:00-3:00pm, Only NIS 18 per person 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!
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" as well as a visit to the only seeing eye dog training center in Israel where special dogs are trained to lead the blind (they must learn Hebrew first!), Thursday, April 30th from 8:00am to 6:00pm; 190NIS for members, 210NIS for non-members - 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!
A trip to Tel Aviv as in the days of the great HaRav Avraham I. Kook zt"l, Guided by Rabbi Yedidya Sinclair
who is writing his doctorate on the life of the late Chief Rabbi Kook. Thursday, May 7th
Poets, Prophets and Pioneers A Spiritual Biography of Tel Aviv
We shall walk in the footsteps of Rav Kook through the picturesque lanes and alleyways of Neve Zedek and learn of his dialogues with the great poets and authors who were his neighbors. From there we will visit Ben Gurion's House and the beautifully renovated Bialik House in search of answers to the questions: From where did the heroic pioneering spirit of secular Tel Aviv come? Where did it go? FYI - Tel Aviv is now commencing its 100th anniversary celebration. Tiyul begins at 8:00am and concludes approx. 6:00pm 135NIS members / 150NIS 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!
Lag LaOmer Mystery Tiyul - Tuesday, May 12th from 9:00am to 5:00pm
An igloo in Gimzu, To bee or not to be, For dessert - a desert plant - You will receive a surprise memento at each station of this secret trip; You will also get coffee and cake more than once - Celebrate with us 2 x CHAI + 1 =?
110NIS non-members add 15NIS
If you're coming for the first time, you won't regret joining this "club", If you've come on previous Mystery Tiyulim, you won't want to Miss This One...
Sign up NOW 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!
Leil Shavuot at the Israel Center
Yom Tov Davening, Festive Leil Shavuot Meal(s)*, Divrei Torah, Shiurim all night long - Watch for schedule of speakers - Vatikin davening, Kiddush
Thursday evening, May 28 - to Friday morning, May 29
Reservations required for the meal (price to be announced); the rest of the program is free (no reservations required)
Call Ita Rochel (02) 560-9125
We are planning a shiur and davening late Yom Tov (Friday) afternoon/evening (times to be announced)
And we will also have our regular 5:00pm shiur on Shabbat afternoon with Mincha at 6:00pm
Possibly Seuda Sh'lishit too (again, watch for details) and Maariv on Motza"Sh
If you would be interested in co-sponsoring part of the program, please call 560-9124
SHAVUOT & SHABBAT SPECTACULAR - Wednesday thru Sunday, May 27-31
5 days, 4 nights at the Lavi Hotel; Scholars-in-Residence - Rabbi Aaron & Pearl Borow; Your hosts
Menachem & Chanie Persoff with the assistance of Naomi Liebersohn
Lectures & Shiurim, Tiyulim: Bet Alfa Synagogue Mosaic, Gan Garoo Guided Tour, Guided Boat Ride: Haifa Bay, Rich and varied Shabbat & Yom Tov Menu, Separate swimming, Health Club, Entertainment
2520NIS (member) / 2700NIS (non-member) - Lev wing; 2700NIS (member) / 2980NIS (non-member) - Hod wing per person, dbl. occ. All tips included, Round Transportation included in price
Last Day of registration: Monday, May 18th, Non-refundable Registration Fee (incl. in price) - 200NIS p.p.
For further details, call Naomi at the Israel Center Travel Desk (02) 560-9110 or 050-725-8392 - Reservations confirmed only upon payment
The Back Page of TT856
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 28 Nisan (April 22) to Friday, 7 Iyar (May 1)
WED, 28 Nissan /April 22nd
9:20am Current Halachic Issues Rabbi Macy Gordon
10:45am Parshat HaShavua Rabbi Yosef Wolicki
various times MINI-Shiur/Divrei Torah while you fold
12:30pm VIDEO / LIBRARY: Rabbi Aharon Adler - "Haftara of Shemini - The Connection to Yom HaSho'ah"
Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722
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?"
Thursday, 29 Nisan / April 23rd
11:00am to 12:30pm Insights into the Omer
12:30-1:00pm Literary Discussion Dr. Hayim Abramson
various times MINI-Shiur/Divrei Torah while you fold
Friday Rosh Chodesh / April 24th
9:00am Rabbi Chaim Eisen: The Weird and Wonderful World of Aggadah Now studying: "What Authority Does Aggadah Have? An Historic Overview (Rishonim)"
11:00am RCA Daf Yomi
EARLY SHABBAT MINYAN - Friday, April 24th - Mincha at 5:38pm
PLAG (which is earliest Candle Lighting time) is 5:52pm, Kabbalat Shabbat right after PLAG
Note: Mincha time for the Early Shabbat Minyan is one hour before the regular candle lighting time. (Approx. 15 minutes before PLAG)
Shabbat day Rosh Chodesh, April 25
5:00pm Shabbat Shiur by Dr. Moshe Kuhr
Motza'ei Shabbat, 2 Iyar/April 25th
The Center will be closed this Motza'ei Shabbat
Sun-Thu in the Ganchrow Beis Medrash (first floor)
10:00am Rabbi Jeff Bienenfeld - Perek "Arvei P'sachim" (now that Pesach is over, we're going back to the beginning)
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) Now studying: "HaLosh" (kneading and its applications)
4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell
Sunday 2 Iyar / April 26th
9:30am Let's Study the Chumash Tonia Frohwein women
10:30am Mystical Insights into the Months of the Year Golda Warhaftig
resumes May 10th "Life: The Fantastic Adventure" Aharon Romm
2:00pm Kabalistic Insights into the Weekly Parsha - New shiur by Rabbi Ephraim Sprecher
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?"
Sunday, April 26th, eve of 3 Iyar, 7:30pm - Making Prayer Meaningful Tefillah Training Seminar: An In-depth user-friendly understanding of the Daily Amidah Prayer; Lecture & Book Signing on the latest release by Rabbi David Aaron
Tefillah Training will be available for sale and book signing., Other books by Rabbi Aaron: Endless Light (also in Hebrew) - Secret Life of G-d; Love is my Religion; Inviting G-d In; Living a Joyous Life
Monday 3 Iyar - April 27th
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
Monday, April 27th, 11:35am - Catriel Sugarman, Holy Temple expert will speak (slide-assisted) on the Beit Hamikdash
11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages- Call Sura Faecher 993-2524
12:30pm VIDEO SCREENING in the LIBRARY - Rabbi Zev Leff - "Yom HaZikaron and Why Do We Need To Praise G-d"
CHUG AYELLET/JERUSALEM OF AMIT - Meeting at the Israel Center, Monday, April 27 12:45pm
Guest lecturer: DR. JUDITH OSTER "CROSSING CULTURES: THE IMMIGRANT EXPERIENCE
IN JEWISH AMERICAN LITERATURE" The meeting is sponsored by Steven Sharpe, son of Helen Sharpe,
in honor of Connie Beinhaker, Charlotte Blumenfeld, Victoria Daubert, and Debbie Seelenfreund
Women's Beit Midrash
2:00pm "Tune in to T'fila" - 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)
Monday, April 27th LEIL YOM HAZIKARON - We will screen the "classic" film on the establishment
of the State and the War of Independence Cast a Giant Shadow - Movie will begin immediately after
the 8:00pm siren and will run until approx. 10:30pm no charge
resumes Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan:
May 4th SHMUEL (in Hebrew) Details? Call Sam Finkel 052-469-1263
MASK - J'lem Chapter at the Israel Center maskjerusalem.cjb.net 0507542717, NEXT MEETING: Monday, May 4, 7:30-9:30pm with Dr. Judy Belsky
Tuesday Yom HaZikaron April 28
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
Tuesday, April 28th 4 Iyar 5769, 9:00am - Yom Haikaron L'chalei Tzahal
Yom HaAtzma'ut: The 7th day of Pesach - Part 2 - Guest speaker: Rabbi Neil Winkler - Rabbi Adler will resume his shiur next week, IY"H
10:15am Timely Shiur Rabbi Sholom Gold
11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum - On the eve of Independence - Into the 2nd century BCE
Important Torah Tidbits Production & Distribution Change of Schedule: TT #857 for Acharei-K'doshim will IY"H be ready for first folding and distribution on TUESDAY, April 28th (and not on Wednesday, as usual)
The Center will close at 6:00pm on Tuesday - Folding and distribution will resume on Thursday, as usual
(Pick-ups can be arranged for Wednesday - call 0505-772-111)
Workshops for women with Esther Sutton...
11:20am Exploring T'hilim Its Meaning, Relevance, Impact
1:00 (to 2:30pm) Wellsprings Personal Growth through Creativity
Tue. 12:30pm VIDEO in the LIBRARY - TUE APR 28 Rabbi Aharon Adler - "The True Meaning of Yom HaAtzmaut"
Please note: The shiurim of Rabbi Sendic and Rabbi Ruvel will take place on Tuesday, April 28th... (not on Wed.) As mentioned earlier, the Center will close on TUE at 6:00pm
Wednesday, April 29th 8:00am - 5 Iyar - Yom Haatzmaut
Festive Shacharit with the participation of Rabbi Sholom Gold, Rabbi Aharon Adler, Rabbi Neil Winkler
and YOU! followed by light brunch buffet - The Center will be closed after the morning program and re-open IY"H on Thursday morning
Thursday, 6 IYAR / April 30th
11:00am to 12:30pm Insights into the Omer
12:30-1:00pm Literary Discussion Dr. Hayim Abramson
various times MINI-Shiur/Divrei Torah while you fold
Thursday, April 30th, 8:00pm - The Joy Club with Rabbi Zelig Pliskin - free of charge
Friday 7 Iyar / May 1st
9:00am Rabbi Chaim Eisen: "What Authority Does Aggadah Have? An Historic Overview (Rishonim)"
11:00am RCA Daf Yomi
EARLY SHABBAT MINYAN
Friday, May 1st - Mincha at 5:43pm, PLAG (which is earliest Candle Lighting time) is 5:55pm, Kabbalat Shabbat right after PLAG
Financial Freedom Seminars at the Israel Center
AFTERNOONS - Sunday, Monday, Tuesday - May 3/4/5 1:00pm
Preparing for tomorrow, Financial Diagnostic Workshop, Investing with the experts - Call the Israel Resource Network (IsReNet) for details: (02) 622-3065, 054-842-7638, 077-533-4142
Gala Yom Yerushalayim Dinner at the Ramada - Thursday, May 21st - honoring Rabbi Sholom and Bayla Gold and Charley & Shelly Levine
5769 Guide to Early Shabbat
In many communities, people "take Shabbat early" during the summer months when nightfall is relatively late and they would prefer to eat their Friday night meal at a more civilized hour, to have a bit more after-supper time to learn Torah, go over the sedra, read, go for a walk, play with the children, etc. There are some halachic points to clarify about the topic of "taking Shabbat early".
BACKGROUND The first mishna in ch. 4 of Brachot contains a dispute between the Tana Kama and R' Yehuda as to when the deadline for Mincha is. The T"K says that one may daven Mincha until sunset. R' Yehuda says that one may daven Mincha only until Plag Mincha. [i.e. 1" halachic" hours before sunset. A halachic hour is a twelfth part of the day, calculated from sunrise to sunset. (There is another way of reckoning the day - namely, dawn to stars out; we will stick to the sunrise-to-sunset opinion.)] By extension, the Talmud teaches that the deadline for Mincha for each opinion is also the earliest time for Maariv, and some other nighttime mitzvot. The Gemara presents us with an atypical resolution of this dispute - D'AVAD K'MAR AVAD, U'D'AVAD K'MAR AVAD - he who acts according to the one opinion, acts correctly, and he who acts according to the other opinion, acts correctly. It's ALMOST (but not quite) take-your-pick.
Halachically, none of the nighttime mitzvot may be performed before Plag Mincha. Consequently, one may not "take Shabbat" before PLAG MINCHA. One may not light Shabbat candles (or Chanuka candles) before PLAG, nor say Kabbalat Shabbat & Maariv, nor make Kiddush. But one MAY light candles, take Shabbat, daven Maariv, make Kiddush and begin the first Shabbat Seuda after PLAG - even though the sun is still in the sky.
SH'MA Davening Maariv and reciting the "nighttime Sh'ma" have been conveniently and meaningfully combined by our Sages, but each of these two mitzvot has its own rules of timing. Although one may daven Maariv from PLAG (according to R' Yehuda), most authorities say that one does not fulfill his obligation to say the nighttime Sh'ma if it is said before sunset. (Stars-out is the proper beginning-time for Shma.) Therefore, those who daven early (after Plag but before sunset) will say the Sh'ma and its brachot as part of Maariv, but they must repeat the Sh'ma (all three parshiyot) after stars-out. In other words, when one davens Maariv before dark (after Plag, of course), he says the full Sh'ma twice; once, with its brachot, as part of the davening, and a second time to fulfill the mitzva of reciting Sh'ma at night.
Some object to taking Shabbat early because Sh'ma in its Maariv setting is not said at its proper time. Although one will repeat it later, this is not ideal. Furthermore, it becomes too easy to forget to repeat the Sh'ma after dark.
On the other hand - not that this is a reason for davening early - when Sh'ma is repeated for the sake of the mitzva (and not just something said as part of the davening), one has the opportunity to focus on it more than we tend to do when it is part of davening. Again, this is not to suggest that this is a preferred procedure; what is preferred is that when saying the Sh'ma in Maariv, after dark, one still be able to focus on the mitzva, even though it is also "just part of the davening". Look at it this way: A benefit of a less-than- ideal situation which you are in anyway.
This Guide and announcements at the end of "early minyan" are your reminders to say the Shma (and count the Omer) at the proper time. Try to remind each other in your family and at your Shabbat table, so that no one will forget these important mitzvot. Taking Shabbat early can be a positive experience, but not if it results in neglect of a Torah mitzva or two.
Problem Since davening Mincha after Plag is fine according to T"K but NOT according to R' Yehuda, and davening Maariv before sunset is okay according to R' Yehuda but not according to T"K, it is not proper to daven both Mincha & Maariv between Plag and sunset - neither opinion is followed in that case.
Therefore, it is best to schedule an early minyan to begin Mincha about 12-15 minutes before PLAG. This way, Mincha can be said before PLAG followed by Kabbalat Shabbat and Maariv, after PLAG. This would be consistent with R' Yehuda's opinion. To begin an "early Friday" mincha after Plag is problematic, to say the least, and makes "taking Shabbat early" less than ideal.
CANDLES Shabbat candle lighting must be after PLAG, never before. Women should daven Mincha on their own (before PLAG), light after PLAG, then go to shul (if they do) for Kabbalat Shabbat. This can be a problematic situation for some families.
Important note: Unlike lighting at the "regular" candle lighting time, when a woman can (according to many poskim) light with a condition (T'NAI) that they are not taking Shabbat with the lighting, in the case of "early lighting", Shabbat MUST be accepted with the lighting. (Some say that if the wife needs a little time after candles and wants to make a T'NAI, then her husband can accept Shabbat upon himself with her candle lighting. Ask.)
HUSBAND & WIFE Does a husband's early acceptance of Shabbat obligate his wife to light candles and take Shabbat at the same time (or earlier)? Please be patient and read this section all the way through. Bottom line - if this is a practical issue for you, consult your Rav rather than drawing your own conclusion from what you read here. (Children issue is similar, but ask your Rav.)
There are various sources that say that when a man takes Shabbat early, his wife must follow suit. This seems to be the general rule, primarily applicable when the man ALWAYS takes Shabbat early and/or when his community has only an early minyan. In that case, there is a strong argument for his being obligated to take Shabbat when his community does even if he doesn't go to shul on a particular Friday night. (When one's shul has both an early and a regular minyan, or when a person lives in a community or neighborhood with many shuls and minyanim, then it is unlikely that he would be bound to take Shabbat at a specific time, unless he obligates himself.)
TACHLIS: If we take this first approach, that a wife follows her husband's lead as to accepting Shabbat (there IS another side to this coin - see further), then he should estimate the time when he will be up to the Shabbat-accepting part of the davening (some say L'CHA DODI beginning, some say BO'I V'SHALOM at the end of L'CHA DODI, some say MIZMOR SHIR L'YOM HASHABBAT - this seems to be the most popular opinion, but check with your posek, and some say BOR'CHU of Maariv) and his wife should light candles (and accept Shabbat) shortly before that time.
Remember: The earliest one can accept Shabbat by candle lighting, by davening, by verbal declaration is PLAG MINCHA. For example: On Erev Shabbat Parshat Acharei-K'doshim (May 1st), PLAG (in J'lem) is 5:55pm. A minyan that is careful to daven Mincha before Plag and Kabbalat Shabbat after Plag (which is the proper thing to do), will daven Mincha at approx. 5:40pm and will begin Kabbalat Shabbat at 5:55pm. Depending upon how fast or slow a minyan davens, how much singing or not it does, it will take, let's say, 10-15 minutes until the Shabbat-accepting point. When the man leaves for shul, he should remind his wife NOT to light before 5:55pm (according to this first opinion), but no later than 6:05pm. Remember, this was one example; times vary from week to week... and shul to shul.
TACHLIS (part 2) Here's the other possibility. Remember, please, that we recommend checking this issue out with your LOR. Consider this to be informational.
There are poskim who write that if a man takes Shabbat early sometimes, not so much as a commitment but rather for convenience - likes eating supper earlier, wants to get to sleep earlier, wants more time to review Parshat HaShavua, read a book... - then his wife is not bound to follow his Shabbat starting time. What is convenient for him might not be convenient for her. Others still hold by the first opinion (we shall call it) as presented above. But there are significant opinions that the wife is not required to light candles before her husband gets up to the Shabbat-accepting passage(s) in the davening.
Even so, it is recommended that the wife should light candles before the husband returns from shul, so that there is a uniform Shabbat atmosphere in the home. Again, it is experience with a particular shul that is required to be able to say, "I'll be home by such-and-such time". Technically, if the wife is not bound to follow the husband's timing, she can wait until "regular" candle lighting time, but the Shabbat atmosphere issue should be considered. Taking Shabbat early should be an enhancement of one's Shabbat without any drawbacks to mar its positive aspects.
KIDDUSH Shuls that schedule their early minyan's Mincha after PLAG, not only enter into the contradictory situation mentioned above ("satisfying" neither the T"K nor R' Yehuda), but also can run into another problem (depending upon timing). Once it gets "close" to dark, one should not begin a meal (nor say Kiddush) before saying Shma. In other words, if one has not made Kiddush by sunset (maybe even 5-10 minutes before that?), then he must (possibly too strong a word, try "should" - or maybe it is "must") wait until dark, say the Sh'ma, and THEN make Kiddush (thereby defeating his purpose for "taking Shabbat early"). The idea is to say Kiddush well enough before sunset so that one does not even enter the time-range of Sh'ma. If people are "sloppy" about this issue, they make taking Shabbat early less ideal. This is another point of objection by those who speak unfavorably about the whole idea of early Shabbat.
Technically, if one begins his meal "with halachic permission", he need not stop for Sh'ma or the Omer (they can be be said/counted after the meal). However, it is STRONGLY RECOMMENDED that when the proper time arrives, families should interrupt their meals for Sh'ma and the Omer. This helps prevent forgetting later on, and also has a positive educational value for family and guests, teaching a high level of care and concern for Sh'ma and S'firat HaOmer.
Another point to keep in mind... When people say Kiddush and begin their first Shabbat meal before dark, it is important that the meal - and the eating of some challah (at least a KAZAYIT) - should continue after nightfall.
More Problems Some object to splitting a community by having two minyanim on Friday night. Others point out potential problems if a whole community takes Shabbat early and some individual members don't, specifically, lighting candles and doing other "melachot" after the community accepted Shabbat. Ask your Rav.
As we've said a couple of times already - Early Shabbat should be an enhancement of Shabbat and a fulfillment of Tosefet Shabbat - but without being careless about Shma, davening, and/or the counting of the Omer.
This handy pull-out will hopefully make things easier for you. Bring it to your Shabbat table, use it for Kiddush, the Sh'ma and then for counting the Omer (during Omer season, that is). Sit for Sh'ma; stand for counting the Omer. Maybe even read it through with your family and guests and discuss the whole matter. We should always know how and why we are doing things.
POINT in FAVOR The Aruch HaShulchan (R' Yechiel Michel HaLevi Epstein z"l) introduces another factor into the equation which adds another positive spin to taking Shabbat early. He points out that we daven Maariv corresponding to the HEKTEIR CHALAVIM V'EIVARIM, the slow simmering of fats and certain parts of the day's korbanot on the Mizbei'ach all night. That's why we may daven Maariv all night long. But on Friday, the burning had to be done before Shabbat, i.e. earlier than the rest of the week. By davening Maariv earlier on Friday evening, we nicely match the corresponding service of the Beit HaMikdash. (It's not a perfect match because we're beginning Shabbat at that point, and the Hekteir Chalavim v'Eivarim was specifically before Shabbat. Also, to be consistent, we'd have to daven Maariv early on Friday throughout the year, which we don't. But it's a nice point anyway.)
Taking Shabbat early can enhance one's Oneg Shabbat, as mentioned earlier, by allowing for dinner to be at a more "civilized" hour, and being able to have young children join the rest of the family at the table. It can be an enhancement of Shalom Bayit for a variety of reasons. But it should not involve compromising the standards of davening and other halachic matters.
Many communities wait until after Pesach to do early Shabbat (even though Summer Time starts before). Although Shabbat Shuva is the last Shabbat on Summer time, this chart ends with the Shabbat before Rosh HaShana, because most shuls will end their "early minyan" then.
We therefore prepared the chart on the next page to "run" from after Pesach until right before Rosh HaShana.
The times are correct for Jerusalem. (Adjust slightly for your locale.)
These are the explanations of the times from different columns in the chart on the next page...
PLAG - Mincha before this time, highly preferred. Candle lighting, etc. MUST be after this time. (PLAG time was rounded to the next minute. It is recommended to "pad" this time with 1-2 minutes on either side.)
REG - Regular candle lighting time (Jerusalem). This is 40 minutes before the sunset calculated for an elevation of 825m (and only 35 minutes before the sunset time which does not take elevation into account).
NST - Near Sh'ma Time. Kiddush should (preferably) be said before this time. This time is 30 minutes after regular candle lighting time, which is 10 minutes before the later sunset time and 5 minutes or so before the earlier sunset (as referred to in the previous paragraph).
SHMA - Recommended to say Shma at this time or soon thereafter. (Then count the Omer.) 25 minutes after the later sunset. (This is earlier than Shabbat-out time, but usable for Stars-Out for Sh'ma.)
P - Chapter of Pirkei Avot (/no. is for Chutz LaAretz, when different from Israel)
Friday PLAG REG NST SHMA P Leil Shabbat
April 17 5:48 6:34 7:04 7:39 1 Shmini (Omer)
April 24 5:52 6:38 7:08 7:43 2 Tazria-M'tzora (Omer)
May 1 5:55 6:43 7:13 7:48 3 Achrei-K'doshim (omer)
May 8 5:59 6:48 7:18 7:53 4 Emor (Omer)
May 15 6:03 6:53 7:23 7:58 5 B'har B'chukotai (Omer)
May 22 6:07 6:58 7:28 8:03 6 Bamidbar (Omer)
May 29 6:10 7:03 7:33 8:08 1/- Naso (Chul, 2nd day Shavuot)
June 5 6:14 7:06 7:36 8:11 2/1 B'haalotcha (Chul - Naso)
June 12 6:16 7:10 7:40 8:15 3/2 Shlach (Chul - B'haalotcha)
June 19 6:19 7:12 7:42 8:17 4/3 Korach (Chul - Shlach)
June 26 6:20 7:13 7:43 8:18 5/4 Chukat (Chul - Korach)
July 3 6:20 7:13 7:43 8:18 6/5 Balak (Chul - Chukat-Balak
July 10 6:19 7:12 7:42 8:17 1/6 Pinchas
July 17 6:18 7:09 7:39 8:14 2/1 Matot-Masei
July 24 6:15 7:06 7:36 8:11 3/2 Devarim - Chazon
July 31 6:11 7:01 7:31 8:06 4/3 V'etchana Nachamu
August 7 6:07 6:55 7:25 8:00 5/4 Eikev
August 14 6:01 6:48 7:18 7:53 6/5 Re'eh
August 21 5:54 6:40 7:10 7:45 1/6 Shoftim
August 28 5:47 6:32 7:02 7:37 2/ 1&2 Ki Teitzei
September 4 5:40 6:23 6:53 7:28 3&4 Ki Tavo
September 11 5:32 6:14 6:44 7:19 5&6 Nitzavim-Vayeilech
When the proper time arrives (see chart on previous page), say the Sh'ma (next page) with KAVANA to fulfill the mitzva of KRI'AT SHMA BIZMANAH (Sh'ma at its proper time). Also, have KAVANA to restate your belief in G-d and His Unity, to accept upon yourself the "Yoke of Heaven" and the "Yoke of Mitzvot (second passage). For the last pasuk (of the third passage), have KAVANA to remember Y'tzi'at Mitzrayim (the Exodus) "all the days of your life (including nights, as was mentioned in the Hagada).
The saying of SHMA is a mitzva from the Torah and we should seize the first opportunity after dark to say it, even if we are in the middle of our Shabbat meal. Since it is not now being said in the davening,  there is no need to say ,EMET at the end, since in the context of davening, EMET is the first word of the bracha that follows the SH'MA, which we attach to the end of Sh'ma; and
 we can (should?) say L'SHEM MITZVAT KRIAT SHMA BIZMANA (for the sake of saying Sh'ma
on time) before we begin, to focus our KAVANA.
Re KEIL MELECH NE'EMAN before the Sh'ma. several sources indicate that this three-word intro to Sh'ma is to "round out" the number of words in the full Sh'ma to 248 (including BARUCH SHEIM... but not EMET). 248 is the traditional number of parts in the body. "He who says the 248 words of the Sh'ma the way they are supposed to be said, HaShem will preserve his 248 parts, as it says in Mishlei (4:4), ...SH'MOR MITZVOTAI VECHYEI, keep My mitzvot and live. G-d says: you keep My 248, and I'll keep your 248. (When davening with a minyan, the chazan's repeating aloud HASHEM ELOKEICHEM EMET brings the word-total to 248 and therefore we do not add KEIL MELECH NE'EMAN to the beginning of the Sh'ma.)
Women are technically exempt from the requirement of reciting Sh'ma, but they may (should?) voluntarily say this important 3-parsha recitation. Among other reasons, SH'MA fulfills "remembering the Exodus", which women are obligated.
The Sh'ma is presented in Torah font and with TROP for those who prefer reading it that way. Even if you don't read the Sh'ma with TROP, the TROP helps by indicating pauses and which syllable of each word gets accented. (see hard copy or pdf)
And between Pesach and Shavuot, don't forget to count the Omer
KIDDUSH: The final page of this pull-out does not relate only to Early Shabbat. We have printed a nice Friday night Kiddush for you, to make this 12-pager (as we call it) even more useful at the Friday night table. (see hard copy or pdf)
On Friday nights from Pesach to Shavuot, remember to count the Omer after saying the S'hma. Sh'ma goes first because it is TADIR (more frequent) and because it is a D'ORAITA (fulfillment of a Torah mitzva), whereas Counting the Omer is less frequent and its status as D'ORAITA or D'RABANAN in our time (without the Beit HaMikdash and the Omer & Two Loaves offerings) is disputed. Count the Omer with KAVANA, standing...
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