Parshat Tzav 5769

Trippple Issue - Tzav-HaGadol - Pesach - Shmini

April 3-18, 2009 - 10-24 Nissan

This issue covers the 27th, 28th and 29th Shabbatot (of 50) of 5769

The Board and Staff of OU Israel and the OU Israel Center extend their gratitude and appreciation to Rabbi Dr. Tzvi Hersh Weinreb for his years of dedicated service to Am Yisrael and specifically to the Orthodox Union and NCSY in his capacity as Executive Vice President of the Orthodox Union. During his tenure the Jewish world was the recipient of words of inspiration, sensitive leadership and personal example of integrity as a renowned spokesman of Torah values at home and in wider public forums. We look forward to continued cooperation with Rabbi Weinreb in his position as Executive Vice President Emeritus.

We extend our warmest wishes to the incoming Executive Vice President, Rabbi Steve Weil, who is taking up his new position at the helm of the Orthodox Union. With his extensive background in the rabbinate and communal work, we know that the coming years will be a period of action and growth, especially in era that offers continued challenges to the Jewish people, both physically and spiritually. Under his guidance, we look forward to seeing the critical programs of the Orthodox Union around the world, and particularly in Israel, continue to grow in quality and quantity.

B'NISSAN NIGALU, B'NISSAN ATIDIN LIYGA'EL (Masechet Rosh HaShana)

Halachic Times

Ranges are 24 days, WED-FRI 7-30 Nisan (April 1-24)

Earliest Talit & T'filin 5:37-5:08am

Sunrise 6:28-6:01am

Sof Z'man K' Sh'ma 9:35-9:19am

(Magen Avraham: 8:49-8:30am)

Sof Z'man T'fila 10:38-10:25am

(Magen Avraham: 10:07-9:52am)

Chatzot 12:43-12:37pm

(halachic noon)

Mincha Gedola 1:15-1:11pm

(earliest Mincha)

Plag Mincha 5:40-5:51Ωpm

Sunset 7:03-7:18pm

(based on sea level: 6:58-7:14pm)

Candle lighting & Havdala times for this Trippple issue

Shabbat HaGadol First day of Pesach Shabbat Chol HaMoed 7th day of Pesach Sh. Parshat Shmini

Dates in April 3rd 4th 8th 9th 10th 11th 14th 15th plag 17th reg 18th

Yerushalayim 6:24 7:38 6:27 7:41 6:29 7:43 6:32 7:46 5:48 6:34 7:48

S'derot 6:42 7:40 6:45 7:44 6:46 7:45 6:49 7:48 5:50 6:51 7:50

Gush Etzion 6:40 7:38 6:43 7:42 6:44 7:43 6:47 7:46 5:49 6:49 7:48

Raanana 6:41 7:40 6:44 7:43 6:46 7:45 6:49 7:48 5:50 6:51 7:50

Beit Shemesh 6:40 7:39 6:44 7:42 6:45 7:44 6:48 7:47 5:49 6:50 7:49

Rehovot 6:41 7:40 6:44 7:43 6:46 7:45 6:48 7:48 5:50 6:51 7:50

Netanya 6:41 7:40 6:45 7:44 6:46 7:45 6:49 7:48 5:50 6:51 7:51

Be'er Sheva 6:39 7:39 6:42 7:43 6:43 7:44 6:46 7:47 5:50 6:48 7:49

Modi'in 6:40 7:39 6:44 7:42 6:45 7:44 6:48 7:47 5:49 6:50 7:49

Petach Tikva 6:24 7:39 6:27 7:43 6:29 7:45 6:32 7:48 5:50 6:34 7:50

Maale Adumim 6:24 7:37 6:27 7:41 6:29 7:43 6:32 7:46 5:48 6:34 7:48

Ginot Shomron 6:40 7:39 6:44 7:42 6:45 7:44 6:48 7:47 5:49 6:50 7:49

Gush Shiloh 6:39 7:38 6:43 7:41 6:44 7:43 6:47 7:46 5:48 6:49 7:48

K4 & Hevron 6:40 7:38 6:43 7:42 6:44 7:43 6:47 7:46 5:49 6:49 7:48

Giv'at Ze'ev 6:40 7:38 6:43 7:42 6:44 7:43 6:47 7:46 5:49 6:49 7:49

Yad Binyamin 6:41 7:39 6:44 7:43 6:46 7:45 6:48 7:48 5:50 6:50 7:50

Ashkelon 6:42 7:40 6:45 7:43 6:47 7:45 6:49 7:48 5:51 6:51 7:51

Tzfat 6:29 7:38 6:32 7:42 6:34 7:43 6:37 7:47 5:48 6:39 7:49

Candle lighting for Shabbat HaGadol is "regular"

Havdala for Shabbat HaGadol is "regular" (VIHI NO'AM and V'ATA KADOSH are not said at Maariv)

Candle lighting for Seder night is L'HADLIK NEIR SHEL YOM TOV and Shechyanu

Preferably, brachot should be said first and then light (rather than the usual Friday way)

Havdala for first day of Pesach is wine and Havdala brachot only.

Candle lighting and Havdala for Shabbat Chol Hamoed are "regular"

Candle lighting for Sh'vi'i shel Pesach is L'HADLIK NEIR SHEL YOM TOV only.

Havdala for Yom Tov (that is not also Motza"Sh) is wine and Havdala brachot only.

Candle lighting and Havdala for Shabbat Parshat Sh'mini are "regular".

Plag (earliest time to light) for Friday is listed for those who will be taking Shabbat early.

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...

KL according to Minhag Yerushalayim began Sun. Mar. 29th. For 7-day people, first op is Thu. April 2nd. Last op is Thu. April 9th, which is the second night of Pesach, Thursday night - but not all night. Only until 1:24am early Friday morning. Remember that the times for KL should be adjusted for location, meaning that some places around the world will have an earlier or later starting time and earlier or later deadline. Which results in a difference of a day, sometimes.

For example, California is 10 hours earlier than Israel, so their last op for KL this month is Thursday at 3:24pm. Which means that Wednesday night is really their last op. We in Israel can say KL on Thursday night, but Californians cannot.

Also remember that KL on Yom Tov (or Friday night) is permitted only when that night is the last opportunity. Hopefully, we will all have already said KL by then.

On Shabbat Parshat Shmini, 24 Nissan, April 18th - we bench Rosh Chodesh Iyar, which will be on Friday & Shabbat, April 24-25. The molad: Fri 19h 7m 2p

HAMOLAD YIH-YEH B'LEIL SHABBAT, SHEVA DAKOT USHNEI CHALAKIM ACHAREI SHEVA

ROSH CHODESH IYAR YIH-YEH B'YOM SHISHI UV'YOM SHABBAT KODESH HABA ALEINU V'AL KOL YISRA'EL L'TOVA:

From Geula to Geula to Geula

As soon as Adar arrived, the Mishenichnas signs and songs were dusted off and displayed as we began to feel the joy of the coming month. Actually, some of our sources explain the concept of "When Adar enters, our joy increases" as applying to the months of Adar and Nissan, not Adar alone. In 13-month years, Purim is "moved" or "located" in the second Adar, in order to juxtapose Geula (of Purim) to Geula (of Pesach).

And as we approach Pesach, we see signs of the further link between the Geula of the past (Pesach, Purim, and various other occasions) with the Geula of the future, the Complete Redemption. In the haftara of Shabbat HaGadol, the Navi proclaims that G-d will send Eliyahu HaNavi as the harbinger of the Great Day to come. We extend this idea at the Seder by filling a fifth cup of wine - the Kos shel Eliyahu - which sits on our table, while we speak of G-d's bringing the nations of the world to Judgment and while we joyously sing - Next year in Rebuilt Jerusalem.

If one thinks things through, it is hard to be too happy about Purim per se, because we remained in exile under the thumb of foreign rulers. It is hard to be completely joyous about Pesach in and of itself... UNLESS we are able to focus on the complete redemption yet to come. That allows us to develop a healthy optimism that allows us to see things in perspective.

Haman wanted to kill off the entire nation of Mordechai. And we were saved from that terrible threat. Joy? To be sure. But how many more Hamans have we faced since then? Potentially depressing.

Come the promises and prophecies of the Geula yet to come. Belief and complete confidence and trust in the coming of Mashi'ach and in T'chiyat HaMeitim is one of the 13 principles of faith. We don't just believe these things; we make our beliefs part of identity - as a nation and as individuals. Then we can sit at the Seder table, relive the experiences of slavery and of the Exodus... but with the impending Geula Sh'leima as part of the experience.

DAYEINU teaches us two different lessons: One, that if all G-d did for us was to take us out of Egypt, we would have sufficient cause to thank Him and praise Him for it. And two, that G-d has done many more things for us, and we are to be thankful for them all. Right after the DAYEINU statements, we find AL ACHAT KAMA V'CHAMA... How much more so do we thank and appreciate G-d's gifts and His protection, etc.

The words with which we tell the story of the Exodus are borrowed from the recitation of the Bikurim bringer. That Bikurim bringer is each of us. He is not the recently freed slave who had sunk to the 49th level of impurity; he is the Jew standing in the courtyard of the Mikdash and joyously acknowledges G-d for all the good He has done for us.

TZAV STATS

25th of 54 sedras; 2nd of 10 in Vayikra

Written on 169.8 lines in a Torah, rank: 38th

8 Parshiyot, 7 open and 1 closed

97 p'sukim - 36th (3rd in Vayikra)

same as Sho'f'tim, which is a bit larger than Tzav

Sources say that TZAV has TZAV (96) p'sukim. Our Chumashim have 97. Either one-off is acceptable for G'matriya purposes, or there was a slightly different p'sukim-breakdown in the past.

1353 words - 38th (3rd in Vayikra)

5096 letters - 38th (3rd in Vayikra)

MITZVOT

18 of the 613 mitzvot; 9 positive; 9 prohibitions

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 -11 p'sukim - 6:1-11

[P> 6:1 (6)] After the preliminary descriptions of the different korbanot in last week's sedra, we now find the description of the daily service in the Mikdash.

After burning all night, the fires of the Mizbei'ach are tended first thing in the morning (before sunrise). This first task of the day is relatively less important than other tasks, although it was enthusiastically sought after by young kohanim who vied for the honor of performing the mitzva of "T'rumat HaDeshen" [131,A30 6:3]. The kohen performing this task would remove the ashes from the Mizbei'ach fires and place them beside the Mizbei'ach. He would then change into other garments (of a slightly lesser quality than those worn for "regular" Temple service) and take the ashes to a specific "clean" place outside the camp.

The fire of the Mizbei'ach was to burn always [132,A29 6:6] and was not allowed to be extinguished ever [133,L81 6:6].

SDT: The portion from the beginning of Tzav until this point is one of the daily readings of the Korbanot section of the Shacharit service. It is very important to recite the portions of Korbanot, based on the concept of "And our lips will substitute for the bulls". The Gemara relates the following: Avraham Avinu asked G-d "what method will my descendants have to pursue atonement for their sins?". G-d told him that sacrifices will help bring atonement. Avraham then asked what will be during the time that the Beit HaMikdash will not stand and sacrifices will not be practiced. G-d's answer: "I have already prepared for that eventuality. As long as they read the Torah portions about sacrifices, I will consider it as if they actually offered the sacrifices, and I will forgive them their iniquities." This idea is hinted at by the words in the opening pasuk of the sedra: ZOT TORAT HA'OLAH - This Torah (portion) of the Olah - HI (sounds like the English word he) HA'OLAH... - It (the passage) IS the Olah.

[P> 6:7 (5)] The Torah next returns to the topic of the "meal-offerings", the MINCHA. A small amount of the flour-oil mixture and all of the frankincense (L'VONA) was scooped up and placed on the Mizbei'ach to burn. The "mincha" was not to be made Chametz [135,L124 6:10] (there are exceptions to this rule, notably some of the Menachot that accompanied the TODA offering were chametz, which is why the TODA is not brought on Pesach or even Erev Pesach (nor Erev Yom Kippur because there would not be time enough for kohanim to eat up the menachot) - this is why we do not say "Mizmor L'Toda", T'hilim 100, on Pesach (or Erev Pesach or Erev Yom Kippur). The other exception is/are the SHTEI HALECHEM, the two-loaves offering of Shavuot. The rest of the "mincha" is eaten by male kohanim on duty in the Beit HaMikdash at the time of the offering, this too being a mitzva [134,A88 6:9].

Levi - Second Aliya - 22 p'sukim - 6:12-7:10

[P> 6:12 (5)] Each day, the Kohen Gadol is to bring a meal-offering of a tenth of an eifa of flour (plus oil & spice) - half in the morning and half before evening [136,A40 6:13]. This mincha was not to be eaten [137, L138 6:16], but rather was completely consumed on the Mizbei'ach.

[P> 6:17 (7)] The CHATAT [138, A64 6:18] was slaughtered in the same place as the "Olah" (viz. the north side of the Mizbei'ach). An integral part of a sin-offering is the eating of its meat by the kohen (kohanim) who brought it on behalf of the sinners.

SDT: The Meshech Chochma points out that the kohen who dealt with the sacrifice is the one who should eat from it, because only he would know if his kavanot (thoughts and intentions) were correct or not. His eating of the sacrifice makes the statement that he indeed did and thought all that was required. (The punishment for a kohen intentionally eating of an invalid sacrifice - in this case, he being the only person who could know of its invalidity - is punishable by "death from heaven".) We see in this issue, a high level of accountability a person carries for his own actions. Sort of like a Mashgi'ach certifying the kashrut of a restaurant - would he himself eat there? One would hope so.

Certain chata'ot, whose blood was brought into the Mikdash, were not to be eaten [139,L139 6:23], but rather completely consumed on the Mizbei'ach.

SDT: The Kli Yakar points out that the Torah commands the bringing of the Chatat and Asham (the Sin and Guilt offerings) in the same place in the courtyard of the Beit HaMikdash as the Olah in order to protect the feelings and privacy of the sinner. People who see him at that place can now assume that he is bringing an Olah and will not automatically jump to the conclusion that he has sinned. This is similar to one of the reasons given for the Amida being a silent prayer - this protects a davener from the embarrassment of something he might include in his prayer being overheard by others. This is one of many, many moral lessons that can be derived from the Korbanot.

Someone with very limited vision might ask, "Why should we "waste our time" learning about Korbanot?" Part of the reason (only part) is for the lessons we learn that have ramifications beyond the service in the Mikdash. Torah lessons are for always.

Shlishi - Third Aliya - 28 p'sukim - 7:11-38

[P> 7:11 (17)] The Torah next discusses the Sh'lamim, [141,A66 7:11] beginning specifically with the "Toda". The animal sacrifice is accompanied by various types of wafers and cakes. Parts of the animal are burned on the Altar, parts are given to the kohen, and the remainder is to be eaten by the bringer of the korban. The korban must be eaten by midnight (actual deadline is dawn; midnight is required as a precaution). It is forbidden to leave over any of the korban until morning [142,L120 7:15]; that which is left over must be burned [143,A91 7:17]. If the Sh'lamim is in fulfillment of a vow, its meat may be eaten for two days, becoming "Notar" on the 3rd day.

It is forbidden to eat "Pigul" [144, L132 7:18]. Pigul is a type of invalid korban, where that which rendered the korban unfit for the Mizbei'ach was not something physical nor a mistake in the kohen's action, but rather an incorrect thought (kavana), of certain types. It is significant that improper thoughts alone can effect the status of a korban.

SDT: The most severe lapse in a kohen's kavana is one concerning time. A lapse regarding place of the eating of the korban, for example, still renders the korban invalid, but is less severe, punishment-wise. If the kohein has in mind to eat from the korban at a time when it is no longer allowed, then that mis-kavana renders the korban "Class-A Pigul." This fits with our previous notions concerning Shabbat and the Mishkan, that the sanctity of time is "higher" (in some way) than the sanctity of place. (from a long time ago - but memorable drasha by Rabbi Fabian Schonfeld.)

It is forbidden to eat of a korban that has become tamei (ritually unclean) [145,L130 7:19]. This is punishable by makot. It is required to burn tamei korbanot [146,A90 7:19]. A person who is tamei who intentionally eats meat of a korban is liable to Koreit ("cut off" by G-d).

Certain fats of kosher animals are forbidden to eat [147,L185 7:23]. This is the prohibition of "cheilev". There are differences between the cheilev of a KORBAN and that of a regular CHULIN (non-sacred) animal.

Eating blood of a bird or mammal is a capital offense (from Heaven) [147, L185 7:26]. Eating meat with blood still in it is a lesser offense, but nonetheless forbidden. This is why meat has to be "kashered", not just kosher.

SDT: Rashi teaches us that the specific mention of mammals and birds in the prohibition of blood teaches us that the blood of fish and locust are not forbidden. Note that birds and mammals require sh'chita, and they are also the two classes of warm-blooded animals, as opposed to fish and insects.

[P> 7:28 (11)] What follows are more details of the SH'LAMIM: what parts go on the Altar, what parts go to the kohen, etc.

The Torah explains not only what, but why the kohanim receive certain parts of the korbanot. Done properly, we see the relationship and balance between the kohein and the people.

These are the rules of the various types of korbanot that G-d commanded Moshe on Har Sinai on the day that He commanded the people of Israel to offer korbanot to G-d, in Midbar Sinai

R'vi'i - Fourth Aliya -13 p'sukim - 8:1-13

[P> 8:1 (36)] Having set down the rules, G-d now commands Moshe to take Aharon and his sons, the garments of the kohanim, the sacrificial animals, and the anointing oil, and perform the inaugural ceremonies for the Mishkan in the presence of the People. Moshe dresses Aharon in the garb of the Kohen Gadol, anoints him, the Altar, and the vessels of the Mishkan. He also dresses Aharon's sons.

Chamishi - Fifth Aliya -8 p'sukim - 8:14-21

A bull as a sin-offering is brought and Aharon and his sons "lean" on it. (This is a vital element of most personal korbanot. It facilitates a psychological identification with the animal and adds meaning to the act of sacrifice.) Leaning (s'micha) is accompanied by confession (vidui) or words of praise to G-d, depending upon the type of korban. The bull was slaughtered and part of its blood was put on the corners of the Mizbei'ach and on its base. Parts of the bull were placed on the Mizbei'ach; the remainder was burned outside the camp.

The first of two rams was next offered, as an OLAH.

It is very important for us to understand that Korbanot were not "hocus-pocus, we're forgiven" offerings. It doesn't work like that. Never did. A Sin Offering, whipping by the Sanhedrin, even a death penalty, had to be accompanied by real T'shuva and Vidui. Without the heart in the korban-equation, the people were continually castigated by G-d for hollow meaningless acts and lip service. The ceremonies have deep significance and meaning, but the heart and soul of a person must truly be involved, otherwise the korban is (less than) nothing.

Shishi - Sixth Aliya - 8 p'sukim - 8:22-29

The second ram was then offered (as a SH'LAMIM called EIL HAMILU'IM) and several procedures, as specified in the Torah, were followed. Note that Moshe Rabeinu was an active participant in the 7-day inauguration period for the Mishkan. Thereafter, Aharon and his sons (and all kohanim) are the ones who perform the sacred service of the Mikdash.

SDT: From the description of the procedures of the bringing of various sacrifices, it is clear that the kohen is not merely a technician who is authorized to perform the service, but rather, he is an integral part of the bringing of the korban. This is seen by the various dabbings on the earlobe (some say that it was the upper part of the ear that is the T'NUCH, and still others say the cartilage in the center of the ear), thumb, and big toe of the kohen, etc. as described in this parsha. So too, the fact that the kohanim must eat of various offerings - not just to be fed, but to be active in the Korban process - indicates their integral involvement in the bringing of Korbanot.

Sh'vi'i - Seventh Aliya - 7 p'sukim - 8:30-36

Further anointing of Aharon, his sons, and their garments. Then Moshe told them to prepare part of the meat for eating with the accompanying cakes and wafers. That which was left over was to be burned. During the seven inaugural days, the kohanim were not to leave the Mishkan; they remained there as an honor-guard.

Aharon and his sons did all that G-d had commanded through Moshe. The last 4 p'sukim of Tzav are reread for the Maftir.

In all 12-month years, Tzav is Shabbat HaGadol (and it is our present-day custom to read the Shabbat HaGadol haftara regardless of whether Shabbat HaGadol is Erev Pesach or not - Opinions "on the books" vary). In 13-month years, Tzav can be Zachor or Para, or Purim in Yerushalayim, or REGULAR.

Haftara - 21+1 p'sukim - Mal'achi 3:4-24

The haftara speaks of faithfulness to Torah and the promise of the coming of Eliyahu HaNavi as the harbinger of the Complete Redemption. That the second, to some extent, depends on the first can be seen in the closeness of the following two phrases: ZICHRU TORAT MOSHE... (remember the Torah, and keep it), and HINEI ANOCHI SHOLEI'ACH LACHEM - and if you do, then I will send Eliyahu...

Note: The penultimate (next to the last) pasuk is repeated as the concluding pasuk of the haftara. This is done to end Trei-Asar on a positive note. The same is done for three other books of Tanach - Eicha, Kohelet, and Yeshayahu.

Torah & other readings for Pesach

First Day of Pesach (15 Nisan, Thursday)

First Torah - five people, 31 p'sukim Sh'mot 12:21-51 (Parshat BO)

This portion is the continuation of what we read on Shabbat HaChodesh. It contains the actual procedures to be followed in the bringing of the Korban Pesach, the account of the night of the 10th plague, the Exodus, the Exodus-Matza connection, reference to Leil Shimurim, and mitzvot related to K.P.

Second Torah - Maftir, 10 p'sukim Bamidbar 28:16-25 (in Parshat Pinchas)

Contains the Korban Musaf of Pesach. Begins with Korban Pesach on the 14th and repetition of the "comand" to eat matza for seven days.

Haftara: 15 p'sukim - Yehoshua 5:2-6:1

The Torah tells us of Pesach Mitzrayim, and then of the first annual Pesach. After that, KP was not brought for the duration of the time in the Midbar. The haftara tells of the mass circumcision at Gilgal of the males who were below military age when we came out of Egypt and those born in the Midbar. Following the Mila (which is a prerequisite for KP), the first Pesach in Eretz Yisrael was observed. The Manna ceased and the new People of Israel ate from the harvest of the Land for the first time. Yehoshua meets an angel and is about to begin preparations for battle against Yericho, the first step in conquering the Land.

2nd day of Pesach (1st day of Chol HaMoed, FRI)

Day 1 of the Omer

First Torah - 3 people, 52 p'sukim Vayikra 22:26-23:44 (from Parshat Emor)

The bulk of the reading is The Festival Portion, chapter 23 in Vayikra. It deals with the entire cycle of holidays, all of which revolve around Pesach, all of which in some way commemorate the Exodus. The reading contains the mitzva of the Omer which was brought on the second day of Pesach. Perfect timing. The Festival Portion is preceded by several p'sukim that deal with sacrifices and with the mitzvot of Kiddush HaShem. Reference is made to G-d's taking us out of Egypt - definitely part of the reason for "adding" this to the Festival portion.

Second Torah - 4th Aliya, 7 p'sukim Bamidbar 28:19-25 (Pinchas)

Contains just the Musaf of Pesach, without the first 3 p'sukim read on the first day only.

3rd day of Pesach (Shabbat Chol HaMoed)

Day 2 of the Omer

Many shuls have the custom of reading Shir HaShirim before Torah reading on Shabbat Chol HaMoed. When it is read from a kosher megila scroll, AL MIKRA MEGILA and SHE'HE'CHE'YANU are said. The love between G-d and Israel is the theme of Shir HaShirim. That love was forged in Egypt (and earlier, from the time of the Avot & Imahot).

First Torah - 7 people, 38 p'sukim Sh'mot 33:12-34:26 (from Parshat Ki Tisa)

Who knows 13 - Thirteen are the MIDOT of G-d. This is the main theme of the reading of Shabbat Chol HaMoed. In the aftermath of the Sin of the Golden Calf, Moshe Rabeinu asks G-d to allow him to know Him (G-d) more intimately. G-d will not allow this completely, for it is impossible for any human being, but He will show Moshe more of Himself (so to speak) than anyone else would ever see. G-d then commands Moshe to cut new LUCHOT and write upon them that which was written on the first set, "that you broke". G-d forgives the People, sends Moshe back to them with the new LUCHOT, and with the special knowledge of the YUD-GIMEL MIDOT, which the people of Israel are to use in prayer, and some of whose traits, we are to emulate.

This is followed by a review of the three major Chagim, including mitzvot related to Pesach.

2nd Torah - MAFTIR, same as day 2

Haftara: 14 p'sukim - Yechezkeil 37:1-14

This portion of the NAVI is the famous prophecy of the Valley of the Dry Bones. In his vision, the NAVI sees bones gradually get covered with sinew, flesh, and skin. Then G-d tells Yechezkeil to prophesy in His name to the inert bodies that G-d will bring to them the breath of life and they will live. The message to Yechezkeil (and all of us) is that the Jewish Nation, scattered in Exile among the nations of the world, are like those dry bones. But they are not gone and forgotten. They will have the breath of G-d breathed into them and they will return to life - active spiritual, religious life. This prophecy is also about T'CHIYAT HAMEITIM.

There are connections between this Haftara and Pesach in general. But one can also see a connection to the Torah reading specific to Shabbat Chol HaMoed. After the Sin of the Golden Calf, the people were on the verge of extinction, but for the intercession of Moshe Rabeinu on our behalf. The 13 Midot represent the restoration of life to the generation of the Midbar. In that way, the Haftara fits well.

Shabbat Mincha - 3 people

16 p'sukim from the beginning of Parshat Sh'mini, as usual for Shabbat Mincha.

4th day of Pesach (3rd day of Chol HaMoed, SUN)

Day 3 of the Omer

First Torah - 3 people, 16 p'sukim

Sh'mot 13:1-16 (from Parshat BO)

This is the continuation of the reading of the first day of Pesach. It consists of the two parshiyot known as KADEISH and V'HAYA KI Y'VI'ACHA, which join the first two portions of the Sh'ma as the four parshiyot in T'filin. The reading contains the mitzvot of the sanctity of firstborns, which derives from the events in Mitzrayim. Extensive reference to Pesach is also found here.

2nd Torah - 4th Aliya, same as day 2

5th day of Pesach (4th day of Chol HaMoed, MON)

Day 4 of the Omer

First Torah - 3 people, 26 p'sukim Sh'mot 22:24-23:19 (from Mishpatim)

This portion contains many mitzvot including those related to the Three Festivals. The opening mitzvot of this portion deal with Tzedaka. This is particularly appropriate in light of the practice of KIMCHA D'PISCHA, providing for the Pesach needs of the poor.

2nd Torah - 4th Aliya, same as day 2

6th day of Pesach (5th day of Chol HaMoed, TUE)

Day 5 of the Omer

First Torah - 3 people, 14 p'sukim Bamidbar 9:1-14 (from B'haalot'cha)

This portion deals with the first (and only) Korban Pesach brought in the Wilderness. It also contains the mitzvot of Pesach Sheni.

2nd Torah - 4th Aliya, same as day 2

7th day of Pesach (Wednesday)

Day 6 of the Omer

First Torah - 5 people, 63 p'sukim Sh'mot 13:17-15:26 (from B'shalach)

This reading is the continuation of the reading from the fourth day, which was a continuation of the first day, which was a continuation of the Maftir of Shabbat HaChodesh. This portion contains the events immediately following Y'tzi'at Mitzrayim, mainly the Splitting of the Sea the drowning of the Egyptians, and the Song of the Sea - AZ YASHIR. Our tradition is that it was on the seventh day of Pesach that we crossed Yam Suf.

2nd Torah - Maftir, same as day 2

Haftara: 51 p'sukim 2 Shmuel 22:1-51

This chapter is the Song of King David. It is written in exactly the special style as AZ YASHIR is written in a Torah scroll. The haftara for the final day of Pesach is the exultant hymn of thanksgiving to G-d. One gets the sense, when following Torah with this Haftara, of B'CHOL DOR VADOR - in every generation...

Sh'mini STATS

26th of 54 sedras; 3rd of 10 in Vayikra

Written on 157.2 lines in a Sefer Torah, rank: 42

6 Parshiyot; 3 open, 3 closed

91 p'sukim - ranks 41st (4th in Vayikra)

1238 words - 41st (5th in Vayikra)

4670 letters - 41st (5th in Vayikra)

tied with Chukat, more p'sukim, fewer words

MITZVOT

17 mitzvot of the 613; 6 positive; 11 prohibitions

Aliya-by-Aliya Sedra Summary - Sh'mini

Kohen - First Aliya -16 p'sukim - 9:1-16

[S> 9:1 (31)] On the 8th day, Aharon was commanded to offer the first set of sacrifices (not counting the korbanot that were brought during the previous preparatory week). Specifically, "personal" korbanot - an EIGEL (calf) as a CHATAT and an AYIL (ram) as an OLAH.

Then the People offer a goat as a CHATAT and a calf and a lamb as OLOT. Then a bull and ram as SH'LAMIM.

Ponder this... It is "obvious" that the CHATAT of a calf is an atonement for the Sin of the Golden Calf and/or an indication that G-d has forgiven the people for the Golden Calf. In one context the Golden Calf was called "the calf that Aharon made". Therefore, the calf on the Eighth Day is his CHATAT. The calf of the people is an OLAH, rather than a CHATAT. OLAH is brought for thoughts of certain sins; CHATAT is for acts. Those of Bnei Yisrael who DID whatever we will call it, the EIGEL, were killed. The rest of us were "guilty" of indecision, fence-sitting, confusion - "sins" of thought. Our calf was an Olah. Aharon's OLAH was a ram, reminding us of Akeidat Yitzchak. No sin associated with that. (Olah is not always about sin.) Our CHATAT was a goat, reminding us of our former collective sin of the selling of Yosef and deception of Yaakov with the help of goat's blood.

SDT: The Kohen Gadol removes his gold garments before entering the Holy of Holies on Yom Kippur, because the "accuser does not become the defender". Why then would we not make the same argument against Aharon's offering of a calf as a Korban? Here's a general answer to this question and others. Horns from the bovine family of animals are not acceptable as a Shofar. On the other hand, look at these korbanot. And the fact that the Para Aduma is considered an atonement for the Golden Calf. The K.G. didn't enter "inward" with gold, but what greeted him inside was an ARON plated with gold, gold rings, gold-covered poles, a solid gold lid, and K'RUVIM of gold. Bottom line: If G-d commands us to use gold, we use it. If He says no, we don't. Calf, cow, yes, no. Fine with us. Yes AND no, just as G-d commands. Apply your own logic and do what you decide is best - WRONG. Not up to us. Halacha tells us what is appropriate.

Carrying this a step further into the realm of MASHAL - analogy. Picture this: A nine year old boy is left home alone while his parents go out shopping. They return an hour later to find out how their son spent his time in their absence. He was busy with his new box of 128 Crayola crayons, drawing beautiful colorful pictures... all over the kitchen's white walls. After yelling at the kid, making him clean the walls, and grounding him until his 30th birthday, the parents do two, seemingly contradictory things as part of an atonement or TIKUN (repair) effort. First, they confiscate his crayons - if this is what you do with them, you shall not have them! And then, the next afternoon, they sit the boy down at the kitchen table, give him several sheets of paper and return his crayons to him. But not for his own use. He is to use his crayons to draw some nice, colorful pictures which they will all take over to the children's ward of the local hospital and brighten up the room with them.

Should the boy have used his crayons to write an apology to his parents for his misdeed? No. Better use a pen or a pencil. The crayons are too much a sore point. They are associated with his "sin". But, at his parents' "command", he uses those very same crayons to effect a TIKUN on what he had done wrong.

So too, gold no and gold yes. Cow horn no, and calf/cow offerings yes.

Levi - Second Aliya - 7 p'sukim - 9:17-23

The Torah continues the details of the opening set of sacrifices, the accompanying Mincha, Sh'lamim, what parts go on the Mizbei'ach. This short Aliya concludes with Aharon raising his hand(s) to the people and blessing them.

Shlishi - Third Aliya - 12 p'sukim - 9:24-10:11

A Divine Fire descended and consumed everything on the Mizbei'ach. The people reacted to this miracle with praise to G-d and reverence for Him.

Then Nadav and Avihu, two sons of Aharon (who had been assisting Aharon), took censers with fire and offered incense before G-d. The fire was their own, not that of the Mizbei'ach. A Divine Fire struck them dead, consuming them from within, leaving them outwardly unmarked.

Moshe's words of consolation to Aharon are met with Aharon's silence. Moshe calls two cousins, Misha'el and Eltzafan, sons of Uziel, to remove the bodies.

[According to the opinion that the 8th day refers to the 8th day of Nissan, it was possibly Misha'el and Eltzafan who were on their seventh day of ritual impurity from contact to the bodies of Nadav and Avihu, who were the ones who "complained" to Moshe about not being able to participate in Korban Pesach (the first annual one). They were "rewarded" with the parsha of Pesach Sheini, set down in the Torah in the context of their story.

(Almost in reaction to the tragedy,) the Torah next sets down several rules (mitzvot) for kohanim, to save them from endangering their lives. Kohanim may not enter the Mikdash with long hair (a monthly trim was required) [149,L163 10:6], nor with torn garments [150,L164 10:6]. They may not leave the Mikdash while performing their sacred work [151,L165 10:7].

[P> 10:8 (4)] Furthermore, kohanim may not enter the Mikdash while under the influence of wine [152,L73 10:8]. Violations of any of the above would be a show of disrespect to G-d. [Some commentators infer from this last prohibition that Nadav and Avihu had drunk wine before they entered the Mishkan. Others offer different reasons for their deaths.]

MitzvaWatch

Mitzva #152 is an example (there are others) of a mitzva that has a specific context and application from the Torah, but the scope of the mitzva is much wider. The Written Word forbids a Kohen from doing sacred service while having recently drunk wine. Sefer HaChinuch gives a second definition for mitzva, based on the Oral Law. Namely, a halachic authority may not render a decision (psak) while under the influence of alcohol. (It seems that this prohibition does not apply to divrei Torah and the like - only to halachic decisions.) This prohibition is NOT a case of Rabbinic extension of the scope of Torah Law (there are plenty examples of that); it is part of the Oral Law on the D'Oraita level.

SDT: Two of the other "traditions" as to what Nadav and Avihu did wrong are that they decided a point of halacha on their own, in the presence of their "rebbi" (Moshe Rabeinu), and that they did not consult with anyone in this halachic matter. It behooves us to learn a serious, sobering lesson from all of the possible flaws in the actions of Nadav and Avihu. One must be careful when it comes to deciding the correct halacha for oneself and his family. Consulting a Rav is an excellent "habit" to get into.

R'vi'i - Fourth Aliya - 4 p'sukim - 10:12-15

[P> 10:12 (9)] Moshe next commands Aharon, Elazar, and Itamar to eat the Minachot and parts of the various offerings of the day. (Some was to be eaten only by them, in the area of the Mishkan; other parts could be taken "home" and shared with their families.) This was an unusual command, since generally, kohanim who have suffered a close loss would not eat of the sacred foods on the day of the burial. Nonetheless, Moshe tells them that he was thus commanded to tell them.

Chamishi - Fifth Aliya - 5 p'sukim - 10:16-20

When Moshe realizes that the CHATA'OT (sin offerings) were burned, he gets angry with Elazar and Itamar (and Aharon, says Rashi, but to avoid a brother- brother confrontation and shaming Aharon, Moshe addresses his nephews) for not eating of the korbanot, as they were instructed to do. Aharon defends his sons' behavior by explaining that the loss of their brothers would make a "business as usual" attitude unacceptable in G-d's eyes. Moshe accepts Aharon's words.

Shishi - Sixth Aliya - 32 p'sukim - 11:1-32

[P> 11:1 (28)] Two and a half sedras devoted to sacred meat (i.e. korbanot), and now we have the presentation of the animals we may and may not eat.

There is a "neat" parallel among the beginning of the book of Vayikra, the story of No'ach immediately after the Flood, and the first Order of Mishna. Our antediluvian predecessors were not permitted to eat meat. Only No'ach - AFTER offering Korbanot of the kosher animals on the Teiva (Ark) to G-d - was given permission to eat meat, provided that the animal be dead first, before taking its meat. In other words, using animals for sacred purposes then allowed personal, profane use. That's what we find in Vayikra. Two and a half sedras of Korbanot FOLLOWED by "these are the animals you may eat..." And this is what we find in Mishna. Seder Kodashim begins with Masechet Z'vachim which deals with animal sacrifices, then M'nachot - offerings from the plant world (olive oil, flour, wine...), and then - and only then, Masechet Chulin with the laws of ritual slaughter, meat in milk, and various other mitzvot relating to the "secular" use of animals.

There is a positive mitzva to check the signs of kashrut of a mammal to determine its kashrut status [153, A149 11:2]. It is forbidden to eat of animals that lack one of the signs of kashrut (split hoof and cud chewing), and of course, those that lack both] [154,L172 11:4]. The Torah names three animals that chew their cud but do not have split hooves - the camel, shafan, arnevet, and one that has a split hoof but is not a ruminent - the pig. We may not eat their meat, and handling their carcasses renders one TAMEI, ritually unclean.

Likewise, one is required to examine fish for scales and fins [155,A152 11:9]. It is forbidden to eat non-kosher fish [156,L172 11:11].

MitzvaWatch

Think about this: If the Torah only prohibited fish without scales (for example) and not commanded us to examine the fish to see if it's kosher, we would have to examine fish for scales to determine if they are kosher anyway. Why, then, is examining fish for its kosher signs a mitzva among the 248 positive members of the 613? The question, and the answer as well, is that there are some mitzvot that it was "unnecessary" for G-d to command us; we would do them anyway. However, "G-d wanted to benefit Yisrael, therefore He heaps upon us Torah and Mitzvot". This is the mishna of Rabbi Chananya b. Akashya at the end of Makot, the one borrowed for the end of each chapter of Pirkei Avot.

There are other ways to look at this issue. The positive mitzvot and prohibitions of kashrut interact as in the following example:

A guy goes down to the lake to fish. He catches some fish, cleans them, fries them up on his camping gear, and enjoys a delicious fresh fish dinner. A friend of his then comes by for a shmooze. When he tells the friend about his dinner, the friend asks him about the fish - what kind was it? Was it kosher? The guy says - oops, I don't really know. He rummages through is trash bag and finds the fish's skin. To his relief, that there are scales and fins and that the fish was indeed kosher. No violation, of course, of the prohibition of eating non-kosher fish, but a violation (non-fulfillment) of the positive command to check for the signs of kashrut. And that is a Torah "violation" (i.e. a "non-fulfillment").

Similarly, a person goes into a restaurant for dinner and has a delicious meal. On his way out, he meets someone who asks him if the restaurant is kosher. He embarrassingly admits that he assumed it was but didn't check for a certificate of kashrut when he went in. He looks around and discovers to his relief that in fact the restaurant has a reliable hashgacha.

He would be in no violation of the prohibitions, but he would be in non-fulfillment of the (spirit of the) positive mitzva to check for signs of kashrut. This might not be on a Torah level, but the concept is the same. So too for similar situations.

With birds, the Torah lists 20 kinds of birds (not species, families, genus, etc. - but kinds) that are not kosher [157,L174 11:13]. All the rest of the birds are kosher. How do know if a particular bird is in one of the forbidden families or not? Usually, the answer is TRADITION. We eat chicken etc. because we have an unbroken tradition.

Finally, the Torah specifies four types (8 families) of locust that we may eat. Checking their identities is a mitzva [158,A151 11:21]. All other insects are not permitted to us. We have lost the ability of identifying kosher locust, so we don't eat any of them. [Some Yemenites have the necessary traditions to identify the kosher varieties.]

[S> 11:29 (10)] Next the Torah deals with the ritual impurity of creeping things [159, A97 11:21].

Sh'vi'i - Seventh Aliya - 15 p'sukim - 11:33-47

Minding the laws of "purity" of food and drink is a mitzva [160,A98 11:34]. (It is one of the details of these laws that "requires" us to wash for karpas at the Seder table, and in general before wet food, all the time.)

[S> 11:39 (9)] Once again, the Torah presents the rules of the carcass of animals and the resulting ritual impurity from contact of various types [161,A96 11:39]. The Torah reiterates the prohibition of eating "creepy things" [162, L176 11:41], as well as worms and insects that infest fruits and vegetables [163,L178 11:41], seafood and other life-forms that inhabit the water [164,L179 11:43], and maggots that develop in rotting food material [165,L177 11:44].

All of the above is meant to elevate the Jew's soul to the sanctity that G-d wanted us to attain. For us, there is a direct link between body and soul, the spiritual and the mundane. The laws of kashrut bring the point home.

Haftara - 40 p'sukim - Shmuel Bet 6:1-7:17

...story of Uza who touched the Aron to prevent it from slipping (as he perceived it) and was struck dead as a result... Parallels Nadav & Avihu... Rabbi Jacobs z"l says that both sedra and haftara contain very joyous celebrations that were "marred" by the deaths of people with noble motives. Uzza's father was Avinadav, a combination of the names Avihu and Nadav.

THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean

Lesson # 469 (part 1)

To Get Married and Have Children

With this lesson we commence IYH a series of lessons devoted to the topic of Jewish Law, halacha, that deals with marriage and divorce and related items. We move from Choshen Mishpat to another Book of the Shulhan Aruch, Even haEzer.

When Hashem created the world, He created it to be inhabited by human beings on a permanent basis. He blessed Adam and Eve to be fruitful and multiply. Similarly, after the flood, He blessed No'ach and his sons to be fruitful and multiply. Since that time it has been the duty of man to be fruitful and multiply. Even when the Jews went into exile in Babylonia, the prophet Yirmiyahu told the people to get married and have children. Thus if one had children and they died he must have more children.

It is stated that if one lives without a wife he is as if has no happiness, without blessing, without goodness, without peace, without Torah, and he is not a complete man. [It must be stated, that this statement and others like it, are generalizations. There are circumstances that can be "exceptions". Furthermore, the statement should not be taken as a condemnation of individuals who have not been blessed with finding their soulmate.]

The codes discuss the possibility of having more than one wife at the same time; this of course has no bearing today after the decree of Rabbeinu Gershom (960-1028) that a man can have only one wife at a time.

Man is commanded to be married and have children. If one does not attempt to have any children it as almost as if he has shed blood and is thwarting the plan of Hashem. [Note that this statement is addressed to the one who does not attempt to have a family; not to people who have tried, but have not been blessed with success. We can build and decorate a Sukka with full intention of dwelling in it, but G-d is in charge of the rain.]

[According to many sources,] the command does not apply to women. Although she is not part of the command to get married, it is better that she should not remain unmarried. In some communities, if she remains unmarried, people may impugn her moral standards. If this is not the case, she does not have the obligation to marry.

The command to multiply applies to Gentiles, as well.

If a man's wife dies and he has already fulfilled the commandment to have children, he should get married again. The same applies if he and his wife were divorced. This applies even if the man knows that he is beyond being capable of siring children. However, each case of widowers must be judged individually. If he is still capable of siring children, he should seek a wife who is capable of having children.

The command to get married is so great that one may sell a Torah scroll if he needs the money to get married.

The Sages had in their time set the ages in which a young man should get married. It depended upon the way of life of the communities. Also, the lifespan of humans was generally much shorter. So that which was then said may not apply exactly today. Each community, especially the yeshiva communities and the Roshei Yeshiva, have much say in when their students should get married. It also depends upon the ability of the couple to support themselves; and there are those situations where the parents of the couple help them financially. This is a factor.

A man cannot have more than one wife at the same time [by Rabbinic decree]; a woman cannot have more than one husband at the same time [by Torah law].

The command to be fruitful and multiply is generally fulfilled if one has a son and a daughter. This does not relieve him of continuing to cohabit with his wife. The children should be apparently capable of begetting children. If he had a son and daughter and one or both died then we look to see the offspring of these dead children even one or two generations down the line.

Although halacha opposes sex between unmarried partners, a child born "out of wedlock" qualifies for the man's fulfillment of the mitzva. However, one has not fulfilled the command if they were born to him and a non-Jewish woman, for then his children are not Jewish and are technically not related to him.

A convert has fulfilled his obligation even if he sired the children prior to his converting to Judaism. [Some say, if the children also convert; others say, even if not.]

Rambam in the very last chapter of his Monumental Work, Mishne Torah, Laws of King and Wars writes "In the days of the Mashiach and when his kingdom is established, all the Jews will gather around him. He will determine their pedigrees through Divine insight... first he will purify the Levites... He will then trace the lineage and those found to be of good birth will be made known. But he will not say concerning those deemed to be of pure descent this one is a bastard or a slave. The law is that once a family has intermarried with others it retains its status.

While the texts speak of a man marrying a befitting spouse, I have made the requirements reciprocal.

A man should not marry a woman who has a family disqualification. The Sages admonish us that if one marries a woman with such family disqualification because she is wealthy they will produce children with shortcomings. That is not to say that one may not marry a woman just because she comes from a wealthy family.

A woman should not marry a man who has a family disqualification. If the family members see that a person is going to marry someone who is not suited for him or for her, they may try to persuade him or her not to do so. If he or she does not obey them, they should arrange that all the members of the family and community are aware of it so that they should not intermarry with their children.

[The above paragraphs are not addressing the issue of parents who just do not approve of their child's choice of prospective spouse. It deals with serious disqualifications. Competent advice should be sought if these issues are present.]

A man should not marry a woman and in his mind intend to divorce her after they are married.

Marrying for money

As stated above one should not marry a woman if the only reason is that she comes from a wealthy family. If a man was promised a sum of money to marry this girl and he did, but did not receive the money, he should not make his wife suffer because of this. However, if his in-laws offer him money he should graciously accept it. There are situations where a young man would like to spend some years studying Torah and his in-laws will support him and his wife and any children, it is in some instances highly desirable.

Every family is presumed to be qualified to marry into. However, if they seem to be always quarrelsome or don't get along with the members of the community and are arrogant people, he should avoid marrying into such a family.

Similarly if one is always critical of the people in the community and derides the people always, it may be that he is hiding something that would deride him and his family should be avoided from marrying into for these are not Jewish traits. If he points to members of the community and says they are bastards, we fear that perhaps he is one. One generally impugns others with his own shortcomings. Similarly if one is arrogant and cruel and dislikes people and does not find any good in people, we suspect that he is lacking in his own pedigree.

In all instances before marrying into a family about whom doubts have arisen regarding their pedigree, the prospective bride or groom should make a thorough investigation into their family history. When nowadays questions arise about the matters of pedigree, a Sage should be consulted since every case is different. This includes the woman whom a kohen is taking for a wife.

Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari

From Omer Offering to Bringing Bikurim

In addition to the national-religious significance of the Seven Weeks from Pesach to Shavuot, there is a spiritual perspective dealing with our money and our material wealth, both as individuals and as a nation. This is not surprising since parallel to the cycle of the Exodus from Egypt on Pesach, Matan Torah on Shavuot and G-d's protection symbolized by Sukkot, the Shalosh Regalim are a cycle of the agricultural year, the katzir on Pesach, the bikurim on Shavuot and the ingathering on Sukkot. "On Pesach there is no specified reference to simcha, on Shavuot there is one and on Sukkot there are three. On Pesach, Israel had only to come to the Mikdash for one day whereas Sukkot required all eight days of their presence. This is because at the beginning of the harvest, people are too busy and worried about their future wealth and so have little mind or time for simcha. Whereas on Sukkot, when all the crops are collected and saved in the granaries and storehouses; man's mind is at rest and the time for simcha has arrived" (Abarbanel). However, far from being a celebration of nature, this cycle comes to teach of G-d as the source of our wealth and the real owner of all our material goods and future. This knowledge is the key to practice morality and sanctity in the earning, spending and saving of money.

Pesach is Chah HaKatzir, the beginning of the barely harvest that we commemorate with the 49 days of the S'fira, either because of the offering of the Omer that became obligatory then [Rambam] or as a memorial of that Temple offering [Ramban]. The simple waving of a small measure of barley on the first day of Chol HaMoed Pesach was accompanied by a major public ceremony; "Messengers of the Beit Din go to reap the first bundles and all the surrounding villagers gather around them so that the reaping may be accompanied by a great gathering and with much publicity even on Shabbat" (Menachot 10:3).

This ceremony and the obligation to count the seven full weeks and the 49 days from its observance, seems out of proportion to the simplicity and slight material value of Korban HaOmer. Yet the spiritual message for the individual's money and wealth is basic and almost limitless. "You shall not eat bread or roasted kernels or plump kernels until this very day, until you bring the offering [Korban haOmer] of your G-d" (Vayikra 23:14). Thus the Omer made it permissible for Israel to eat of the new harvest, a harvest that they had produced legally and morally from land acquired and owned legally and morally. To this day, we may not eat of chadash, the new crop before the first day of Chol HaMoed. It is more than a matter of being thankful for the material wealth we get, important as that is. Here, the real Owner of the crops has to be acknowledged before we are entitled to enjoy them. The 'of your G-d' in the verse of the Korban HaOmer stresses this ownership. Such recognition means that all an individual's wealth has to be earned only in the manner permitted by the Owner and all property, used only in ways that He commanded; this ensures morality in the acquiring of money and in its use.

"And you shall count seven weeks from the day of bringing the Omer, until the day after the seventh Shabbat shall you count fifty days; shall you bring two loaves of fine wheaten flour; first fruits unto G-d" (Vayikra 23:15-17). This counting therefore connects the two korbanot - the Omer and Shtei HaLechem - the korbanot of Pesach and Shavuot, Chag Hakatzir and Yom HaBikurim. "The first fruits are brought that we may remember His goodness and kindness before we enjoy any benefit; it is proper to bring an offering to G-d who owns all. In consequence of this physical material act, our thoughts will be elevated and our hearts stirred." (Sefer HaChinuch, mitzvot 302-303). "One who derives a benefit from this world without first saying a b'racha commits a breach of holiness [taking something without the owners permission]" (B'rachot 35a). The Shtei HaLechem permits the use of the new wheat in the Avoda of the Beit HaMikdash on behalf of the nation, just as Korban HaOmer permits the use of the new crops by the individuals; national wealth like that of its citizens has to be earned and used after the real Owner has been recognized and only in ways that He permits.

This bringing of the Sh'tei HaLechem on Shavout marks the beginning of the obligation to bring Bikurim to the Mikdash that continues all summer long till Sukkot, the Festival of the Ingathering (and even until Chanuka). Bikurim of Shavuot were brought amidst much publicity, pomp and rejoicing as the nation acknowledged the Source of their wealth and prosperity. Yet the main thrust of the Bikurim is the VIDUI that has to be recited (D'varim 26:5-8). In four simple verses this VIDUI describes how all benefits, achievements and successes, of the individual and of the nation, are not the results of wisdom, ability, hard work or luck, but flow only from the real Owner. A small family was forced down to Egypt, enslaved and oppressed there, then freed and taken out from there with wonders and miraculous signs, to be brought to a promised land flowing with milk and honey. In acknowledgement of all those gifts, the farmer brought Bikurim of the crops of that Land.

It is particularly significant that both the VIDUI of Bikurim and that of Ma'aser, that recognize His Ownership of all wealth, are mentioned in the Torah at the end of the nation's 40 years of wanderings and at the conclusion of all the divine commandments. Now, just prior to Israel's entry into its Promised Land, it was essential that it learn that its whole purpose was to translate that recognition into the social, political and religious fabric of the individuals and of the nation in that Land. The spiritual, moral and religious perspective of that recognition may be seen in Seder Nezikin, literally damages: "He who wishes to be pious, let him fulfill the words of Nezikim" (Bava Kama 30a). The Mishnaic Seder that contains our commercial, civil, criminal and constitutional law was accordingly given the alternative name Sefer HaYeshuot, Book of Redemption (Shabbat 31a).

MISC section - contents:

[1] Vebbe Rebbe
[2] Candle by Day
[3] From Aloh Naaleh
[4] Parsha Points to Ponder
[5] Portion from the Portion
[6] From Machon Puah
[7] Shabbat HaGadol
[8] Morid haTal
[9] Divrei Menachem

[1] From the virtual desk of the OU

VEBBE REBBE

The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...

Q: I run a hotel that has many guests for Pesach. Can we put a box of egg matzot on each table so that those who need them will find them easily or must we be concerned of the very likely possibility that some will, out of ignorance or lack of interest, take these matzot when it is not warranted? Would it be considered lifnei iver (placing a stumbling block before the "(blind)"?

A: Although you are aware of the basic bottom line on egg matzot, it is worthwhile to review relevant sources. The gemara (Pesachim 35b) says that fruit juices do not leaven flour. According to most Rishonim this applies to eggs as well (see Tur and Beit Yosef, Orach Chayim 462). However, there are several problems with using this ruling to make various types of what we call egg matzot a simple Pesach solution. (Realize that different brands of egg matzos use different liquids other than water. We will call all of them egg matzot for simplicity's sake.)

According to many Rishonim and the Shulchan Aruch (OC 462:2), if fruit juice mixed with water is kneaded with flour, not only can the dough become chametz, but it is expected to happen more quickly than with flour and water alone. Thus not only would a hashgacha have to make sure that the flour was not exposed to water before its preparation but also that no water was mixed into the dough. There is also a dispute between Rashi (stringent) and Tosafot (lenient) (Pesachim 35b) whether the gemara meant that egg matzot do not become chametz at all or just that their leavening is not complete enough for one who eats it to be chayav karet but that there is a lesser prohibition. Most Rishonim, including the Rambam (Chametz U'Matza 5:2) agree with Tosafot, but the Rama (OC 462:4) says that the minhag is like Rashi. The Rama's compromise is that only when there is a pressing need to be lenient, such as a sick or a very old person, may one eat egg matzot on Pesach. The Shulchan Aruch (ad loc.) is lenient, and thus the Sephardic practice is to allow eating egg matzot on Pesach (see Yechaveh Da'at 1:10). In any case, it would be wrong for healthy Ashkenazim to eat egg matzot on Pesach (They are allowed to possess them and eat them after Pesach- Mishna Berura 462:18).

On seder night there is an additional problem. Egg matzot are matza ashira (rich matzot), which are not valid for fulfilling the mitzva of the night even it they are not chametz. Therefore, even Sephardim and the sick should not have egg matza where matza is required for the seder. (Other alternatives for those who don't chew or digest "regular matza" well exist but are beyond our present scope).

It is a good question whether putting egg matzot on tables, knowing that some people who shouldn't be eating them will, is a violation of lifnei iver. (See Yechaveh Da'at (ibid.) who demonstrates that even a Sephardi, who may eat egg matza, may not give them to an Ashkenazi). If you are not aware of the status of the people at each table, then you could use the principle of t'liyah (see Yoreh Deah 251). This means that when it is quite possible that the object one is giving will be used properly, it is permitted to give it to another even though there is a good chance it will be used improperly. While this is a legitimate approach to take in cases with problems without easy solutions (e.g., someone who runs a large store and cannot keep track of who is buying what), it is not acceptable here. Firstly, what do you, your waiters, or your mashgiach do when he learns who is who and sees them acting improperly? Also, how could you allow those who were told the kashrut is good to make a mistake and eat that which was on the table?

A simple solution is to have a table in the corner with egg matzot with a large sign that identifies the egg matzot as something that Ashkenazim may eat only when the situation is pressing. You may suggest that those with questions should ask the rabbi/mashgiach.

[2] Candle by Day

We exasperate ourselves trying to persuade our children to do things, that they would do without even being aware of it, if we merely began the activity and nonchalantly drew them into it, much as we cause someone to reach for something insticntively by merely holding it out to him.

From "A Candle by Day" by Rabbi Shraga Silverstein

A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein

Now available at 054-209-9200

[3] CHIZUK and IDUD for Olim & not-yet-Olim respectively

As we all know, the purpose of Parshat Tzav is to address the Kohanim regarding the performance of the korbanot, whereas Parshat Vayikra addressed the Nation regarding their obligation to bring them.

The Kohein, after all, carried on his shoulders the responsibility of ensuring that the Korbanot were sacrificed correctly, according to the wishes of Hashem.

It is interesting to note, therefore, that the first thing the Kohein is commanded to do in this Parsha is to remove the deshen, the ashes, of the previous day's korbanot.

Vayikra 6:3,4 "The Kohein shall put on his linen garments and take up the ashes resulting from the burning of the Olah, and place them besides the Mizbei'ach. He shall then remove those garments, put on others, and carry the ashes outside the camp to a pure place."

The Sefer HaChinuch elaborates, teaching that the purpose of the mitzva is to enhance and beautify the sanctuary by keeping it clean, and thereby the fire of the korbanot will burn well. Also, it does not make sense for the Kohein to soil the garments in which he performs the regular service, therefore he must change to simpler garments.

Why would the Torah give us such detailed instructions regarding something that would seem to be clear and self-evident to the ordinary housewife?

There are two answers I would like to present:

1. Bahya, in his classic sefer Chovot HaLevavot, teaches that the Kohein is reminded, on a daily basis, of the need for humility. Though his role was so central, so important to the proper functioning of the daily service, symbolized by his very special garments, it also included lowly, mundane, clean-up tasks. The Kohein must remove his glorious garments when he takes away the deshen, thus reminding himself to remove any pride and haughtiness from his heart.

2. Hirsch teaches that though every day brings new zest and excitement in the performance of mitzvot, we must not neglect the need to clear away, clean up, complete, anything that is leftover from the previous day's work. The new day's tasks need to be carried out in a clean and renovated place.

It is hard for us to imagine the importance of the service in the Beit HaMikdash because it has not existed for almost two thousand years. It is therefore necessary to emphasize the moral and ethical lessons that we learn from the korbanot and the avoda, so that we develop within ourselves a deep yearning for geula. Hopefully, this would bring more and more Jews to Eretz Yisrael in our time, thus bringing closer the building of the Beit HaMikdash BIMHEIRA B'YAMEINI AMEN.

Pearl Borow , Jerusalem

TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a

[4] Parsha Points to Ponder - TZAV

1) Our Sages teach that the word "Tzav" is used to begin this Parsha because it connotes zealousness and alacrity which is required here since the Olah sacrifice is completely burned which means a loss of money. This is puzzling, since the person bringing the Olah is doing so as a volunteer offering so he is clearly not concerned about a loss of money and the Kohein loses nothing since it was not his animal. So, what loss required the use of the word "Tzav?"

2) The first service described in the parsha is the Trumas HaDeshen where a shovelful of ashes was removed from the altar (6:3). What was the purpose of this service, considering the fact that it did not come close to cleaning all of the ashes from the altar?

3) The Parsha explains that if something impure touches the sacrifice then the sacrifice becomes impure (7:19). Why doesn't the purity and holiness of the sacrifice over power the impurity emitted from the impure object?

More on this next week.

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[7] Shabbat HaGadol

The date of the first Shabbat HaGadol was 10 Nissan (as it is this year). And that is particularly significant, because one of the reasons we call it Shabbat HaGadol, has to do with events of the 10th of Nissan 2448. The Jews in Egypt were commanded - not a mitzva for the generations, but rather a one-time commandment - to take a lamb (or young goat) into their homes on the 10th of Nissan, four days before they were to slaughter it as the Korban Pesach. (In future years, halacha allows one to acquire his animal for K.P. even on his way to Har HaBayit on the afternoon of Erev Pesach. In practice, however, people did designate the lamb or goat as early as the 10th of Nissan, so it could be properly inspected for blemishes for the four days before its being brought to the Mizbei'ach. But it was required to take the animal on the 10th, only during that first, original Nissan.)

The Midrash tells us of the unusual miracle that occurred on the original Shabbat HaGadol. The Egyptians asked the Jews what they were doing with the lambs. When the Jews told them that they were going to sacrifice them to G-d, the Egyptians would have been expected to react with outrage and anger at the "desecration" of their deity. But they didn't. They took the news calmly. This is considered one of the miracles of the whole Exodus experience, in addition to other miracles of that Shabbat day; this led to identify the day throughout the generations as Shabbat HaGadol.

Since the people of Israel entered into the realm of mitzvot by fulfilling the command to take the KP into their homes, they changed their status from KATAN to GADOL, much like a Bar Mitzva boy does when he receives upon his shoulders the yoke of mitzvot. Hence, Shabbat HaGadol.

Even after Moshe got Shabbat from Par'o for the people as a day of rest, when Shabbat ended, it saw the Jews back into slavery and oppression. Not so the Shabbat prior to the Exodus. That was truly a Shabbat HaGadol.

The Torah calls the first day of Pesach Shabbat (because of the forbidden activities on Yom Tov, it qualifies to be called Shabbat, a day of rest), as in, "on the morrow of the Shabbat you shall begin counting". The Tz'dokim claimed that Shabbat refers only to Saturday. Traditional Judaism claims that there is a "minor" or small Shabbat (Yom Tov) in contrast with Shabbat HaGadol, when more Melachot are prohibited. It is the Shabbat right before the Yom Tov day in question that got the name Shabbat HaGadol - because of its closeness to the first day of Pesach, the contrast between the two Shabbats is highlighted.

Of course, the famous pasuk in the Haftara, telling us that G-d will send Eliya(hu) HaNavi before the coming of G-d's Day, the great (haGadol) and terrifying one.

Some say that the long Drashot on this pre-Pesach Shabbat, that sometimes continue into the night, serve to lengthen the day into a Shabbat HaGadol.

Until this pre-Exodus Shabbat, Shabbat only possessed the aspect of acknowledging G-d for His Creation of the world. With the preparation for KP and for leaving Mitzrayim, Shabbat took on the extra dimension of commemorating the Egyptian experience and the Exodus. Shabbat increased in significance and scope and became then a Shabbat HaGadol.

[8] MORID HATAL

We stop asking for TAL U'MATAR after Mincha on Erev Pesach. This includes stopping to say VA'ANEINU for those who have continued adding the prayer for times of drought in Sh'ma Koleinu - if you haven't stopped yet, then stop when we all stop asking for TAL UMATAR.

We continue to say MASHIV HARU'ACH in Maariv and Shacharit of the first day of Pesach. Then we say T'FILAT TAL and from Musaf of the first day of Pesach, we will be saying MORID HATAL. And at Maariv following Yom Tov, we will begin saying V'TEIN BRACHA in the weekday (and Chol HaMoed) Amida.

Note that many congregations in Israel say "TAL" when they finish putting away the Torahs right before closing the Aron. Others follow the common practice of Chutz LaAretz and say TAL as part of the beginning of the Chazzan's repetition of Musaf. When TAL is said before the silent Amida of Musaf, then it - meaning the prayer for TAL, constitutes the announcement to the congregation to stop saying Mashiv HaRu'ach and to commence saying Morid HaTal.

However, when TAL is said after the silent Amida, an announcement - in the form of a gabbai "kopping" on the shulchan and stating aloud "Morid HaTal" is required. Technically, if no one announces Morid HaTal, then we should continue saying Mashiv HaRu'ach one more Amida (Musaf) and begin Morid HaTal at Mincha (which, of course, is after T'filat Tal). This will not usually happen in large congregations with knowledgable members, but it can happen in a small minyan with a gabbai that falls asleep at the switch. Anyone can call out Morid HaTal (and usually, several people do) and that "authorizes" the switch for the congregation.

(Something that really shouldn't be done - anytime - is to say things out loud in the middle of one's silent Amida. Many people think they are being helpful by saying Morid HaTal or Yaaleh V'Yavo or Al HaNisim or whatever aloud, but it should not be done. Nonetheless, if a gabbai failed to announce Morid HaTal and the person next to you wrongly said the words Morid HaTal aloud within his Amida, that too would constitute an announcement for you. Go figure.)

BTW, in those congregations (Nusach Ashkenaz in Chutz LaAretz) where nothing is said in the place of Mashiv HaRu'ach, only T'filat Tal is considered the announcement for dropping MHUH, and therefore, when Tal is said as part of the repetition, MHUH is said in the silent Musaf and dropped from Mincha onward.

If one mistakenly says MASHIV HARU'ACH U'MORID HAGASHEM [G] once we stop saying it, the Amida is considered invalid and must be repeated. Catching oneself within the second bracha of the Amida, requires backtracking to the beginning of that bracha and saying from there - ATA GIBOR...

Forgetting MORID HATAL (but not saying [G] either) does not require repeating or even returning to say it.

Asking for TAL UMATAR once we stop, also invalidates the Amida and requires repeating it. Catching the error while still in the Amida requires going back to BAREICH ALEINU and repeating from that bracha.

[9] Divrei Menachem

Parshat Tzav, as its name indicates, opens with specific commands to the Kohanim regarding various aspects of the sacrifices in the Mishkan. As we approach the holiday of Pesach, one of these many instructions is of particular interest.

The Torah revisits the Mincha, the generic term for five kinds of meal-offerings that, in its simplest form, expresses Man's thanks to Hashem for his basic needs. This offering essentially consisted of finely ground wheat flour, oil, (water,) and frankincense that could be offered as natural products or oven-baked in the form of loaves or wafers.

We are told explicitly that, if baked, the loaves must remain unleavened (cf. Vayikra 2:11). And in our parsha Aharon and his sons are told further that after causing part of the offering "to go up in smoke on the altar", they are to eat what is left, yet again, "unleavened" in a holy place.

Why this emphasis on the unleavened state? Our rabbis tell us that the slow process of leavening implies sluggishness and that the leavened, bloated wheat ("Chametz") is associated with arrogance. Clearly, in olden times these traits were not appropriate to the service of G-d near an altar. And surely, in our times, in any place considered holy.

Shabbat Shalom, Menachem Persoff

Towards better Davening and Torah Reading

Fine-tuning...

Much of this column is about polishing and fine-tuning the way we say brachot, the way we daven, the way we read the Torah. And, along the way, we get to review various rules of DIKDUK and pronunciation.

With that in mind, let's look at the beginning part of Kiddush for Leil Yom Tov, which we will be saying twice on Pesach. (Chu"l people will say them four times, but who's counting?)

BARUCH ATA HASHEM ELOKEINU MELECH HAOLAM ASHER BACHAR BANU MIKOL AM, V'ROMEMANU MIKOL LASHON, V'KIDASHANU BIMITZVOTAV, VATITEN LANU...

aSHER BA-char BA-nu. The word BACHAR on its own is pronounced MILRA, i.e. on the last (second) syllable. When the word is followed in the same phrase with the word BA-nu, the accent of BACHAR "retreats" to the next to the last syllable (the first of the two, in this case) making the pronunciation MIL'EIL. This is called NASOG ACHOR (a topic we've featured more than once) and allows the words to flow more smoothly when voiced.

MIKOL-AM, these words are linked with a MAKAF (upper hyphen) and behave much like a single word. Nonetheless, one should be careful to pause ever so slightly between the two, so that the second word remains AM and not LAM.

This is more so with the next word-pair MIKOL-LASHON. Joined as the are, one should make a tiny separation so that each LAMED - the one that ends the first word and the one that begins the second word is distinct, and neither is swallowed to fuse the words as MIKOLASHON.

Now look at VATITEN-LANU. Here is a joining of two words, a NASOG ACHOR-like manifestation, and a change in vowel. The word by itself is VATITEIN. As in...

Chava took from the fruit of the tree (of Knowledge of Good and Evil) and she ate, va-ti-TEIN and she gave also to her husband with her, and he ate. Accent is mil-RA and the vowel under the second TAV is the strong TZEIREI.

But, when the word is joined to LI, LO, LAH, LANU (to me, to him, to her, to us), then the accent retreats and the vowel under the second TAV "softens" to a SEGOL, because of the loss of the accent - giving us va-TI-ten LA-nu. Of 21 occurrences in Tanach of VATITE(I)N, six are joined to a "to-pronoun" word and behave as above. Interesting to note are the twice occurring VATITEIN LAHEM - these words are not joined, the VATITEIN stays MILRA, and the TZEIREI stays. LAHEM (to them) would not have the same effect on the verb word before it anyway, since it is mil-RA (la-HEM) in contrast to LA-nu and the one-syllable words LI, LO, LAH.

Parsha Pix

Fire (upper-left) represents the fire of the Mizbei'ach that was to always remain lit. If the Menora ever went out, it was relit from the Mizbei'ach's fire. Let's clarify that. The Menora was supposed to last throughout the night and go out some time in the morning. We have a tradition that during the time of the First Beit HaMikdash, the westernmost lamp (NER MAARAVI - dispute as to whether this refers to the central lamp of the one closest to the Parochet) miraculously remained lit around the clock (night and day, that is). But, if no Menora lamp was lit, then fire was taken from the Mizbei'ach. Ner Tamid in shuls commemorates both the eternal lights of the Menorah and the fire of the Mizbei'ach.

The prohibition on the other side of the Fire Always coin is represented by the negation circle over the fire extinguisher (lower-right). It is forbidden to extinguish the fire of the Mizbei'ach. An example among many of a positive command and a prohibition addressing the same issue from both sides.

Yes, matza; no, chametz is not just a Pesach rule. It is the rule for most Menachot, as stated in the sedra, which makes Tzav a particularly appropriate sedra to bring us into Pesach. And, in fact, Tzav is Shabbat HaGadol in all 12-month, single Adar years.

Ear, thumb, big toe - application of some bloods and some oils in various rituals in the Mikdash. (Specifically, the right earlobe, thumb, and big toe.)

Oven and frying pan - two of several methods of preparing Menachot.

Turtle with poor spelling - in Hebrew, TZAV (TZADI-VET), a misspelling of Parshat TZAV (TZADI VAV).

Who knows five? Not only the books of the Torah, but the 5 ZOT TORAT... in the sedra, referring to different types of Korbanot.

The piece of chain is for the rare TROP-note, SHALSHELET, appearing 3 times in B'reishit (Vayeira, Chayei Sara, Vayeishev) and this one time in Vayikra (Tzav).

Lamb in the doorway of the home is for Shabbat HaGadol and the taking of the Korban Pesach into the home on the 10th of Nissan - which, this year is the same. The original Shabbat before the Exodus was the 10th of Nissan.

A word (or more) about the ParshaPix explanations bullets these past many weeks. Rather than choosing something sedra-appropriate, we've stayed with the rain cloud as a "silent prayer" for rain to add to our many voiced prayers for rain. At our Mincha, we have continued with VA'ANEINU in Sh'ma Koleinu and will stop when we stop saying TAL U'MATAR.

TTRIDDLES...

are Torah Tidbits-style riddles on Parshat HaShavua (sometimes on the calendar). They are found in the hard-copy of TT scattered throughout, usually at the bottom of different columns. In the electronic versions of TT, they are found all together at the end of the ParshaPix-TTriddles section. The best solution set submitted each week (there isn't always a best) wins a double prize a CD from Noam Productions and/or a gift (game, puzzle, book, etc.) from Big Deal

Last issue's (VAYIKRa) TTriddles:

[1] George Bernard's roof

SHAW-GAG, as in the past tense of one having committed a sin inadvertently. The word occurs in Vayikra 5:18, in the context of an ASHAM offering for possible violation of certain sins.

[2] Piece of paper measuring 10cm x 6.237cm

The A4 size paper measures 29.7cm x 21cm. Its area is 623.7 sq. cm. The piece of paper in the TTriddle has an area of 62.37 sq. cm. which is exactly one tenth the size of the A4 - making it ASIRIT HA-A4. EIFA and A4 are practically indistinguishable homonyms when pronounced by someone from the sovereign state of Brooklyn.

[3] 4 x 58.5 in 213

Somehow Vayikra is often associated with salt as far as TTriddles are concerned. Salt shows up at least twice in last week's TTriddles. Chemically, table salt is Sodium Chloride or NaCl in symbols. The atomic weight of sodium is 23; that of chlorine is 35.5. The molecular weight of NaCl then is 58.5. 213 is 2:13, meaning Vayikra, 2nd perek, pasuk 13. It contains four words with the root of salt, hence the 4 x 58.5 in 213 of this TTriddle.

[4] what did the omelet do at 12:20pm?

It davened MINCHA AL HAMACHAVAT. Mincha, in the context of the pasuk in Vayikra, is a flour and oil offering, which comes in different forms. One type of Mincha is the Mincha al HaMachavat, the meal offering on the frying pan. This TTriddle uses the other meaning of Mincha, the afternoon prayer. 12:20pm was Mincha Gedola (the earliest time to daven Mincha) when the TTriddle was made. Now, with the change of the clock to summertime and the shift of a week's time, Mincha Gedola is 1:15pm. The TTriddle should have used 1:20pm, which is the fixed time for Mincha at the Israel Center throughout the year.

[5] the great-grandchild of a rabbit?

[1] and [4], by the way, were solved by one or more TTriddles solvers. So was this one. There are two types of pigeon/doves that were fit for the Altar. In Hebrew, TORIM and B'NEI YONA. Targum Onkeles renders TORIM as SHAFNININ, which - at least with TTriddle eyes - seems to be a combination of SHAFAN (rabbit) and NIN (great-grandson). Of course, turtle doves are definitely not the great-grandchildren of rabbits, hence the ?-mark.

[6] small ALEF or dropped YUD

The small ALEF, of course, is from the opening word of Vayikra - the sedra and the book. Targum for VAYIKRA is UKRA, spelled just like VAYIKRA, but without the YUD.

[7] National Association of Constitutional Lawyers

A fictitious (we think) organization whose initials are NACL, which is like NaCl, which - as already discussed - is the formula for salt, a small but significant and essential "ingredient" in all Korbanot.

[8] How many A's is it spelled with?

A's sounds like the Hebrew word for GOAT - EIZ. It was one of the animals used for Korbanot, as presented in Vayikra. GOAT is spelled with one A, which is the answer to the TTriddle. The A's is used in two senses at the same time.

[9] Vayikra & Shoftim; B'reishit just missed it

This is the kind of TTriddle that no one is really expected to get, but it presented itself and wouldn't go away. It all started with the two words in the Haftara of Vayikra, ANOCHI ANOCHI. They prompted a search of Tanach which revealed two other ANOCHI ANOCHI occurrences. All are in Yeshayahu. Vayikra's haftara has one pair (as just mentioned) and so does Shoftim's haftara. The haftara of B'reishit ends right before the third ANOCHI ANOCHI - hence the wording of the TTriddle.

[10] one Unexplained in the ParshaPix

The baseball cap of the Los Angeles Angels, a.k.a. the A's - the significance of which to Vayikra has already been explained. See [8]

This week's TTriddles:

[1] The inventor of the anti-tank missle

[2] one additional korban type and a pair of position switches

[3] What besides Shabbat HaGadol is called Shabbat HaGadol?

[4] "Choice" of four prophets

[5] We read it on theirs

[6] How many p'sukim would Vayeitzei have if it were the same?

[7] The Reserve beer

[8] Shabbat speaker anagram

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 - Whether you call it Ma'ot Chitin or Kimcha d'Pischa or just Tz'daka to help people with

their Pesach holiday needs...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: tiyul@ouisrael.org - Outside Travel Desk hours, please leave a message...

or call 050-725-8392 - Sundays and Wednesdays between 8-11pm ONLY.

BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul.

CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.

STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (560-9110) to see if we have any tiyulim or Shabbatonim (call Ita Rochel 560-9125) that they might be interested in.

KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.

Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email tiyul@ouisrael.org. Please be sure to include email or fax number for reply, in addition to phone number.

Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel

To the Shabbaton HaGadol Participants: Have a really Great Shabbat in every sense of the word..

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!

Triple Event - About 3 hours of 3 great places in the late afternoon and early evening in the heart of town, with the least amount of walking and the most amount of enjoyment and inspiration

Chol HaMoed, Monday, April 13th

4:15pm - The Ticho Museum - home of the famous artist, Anna Ticho - view her landscapes; and her husband, the world famous eye surgeon Dr. Avraham Ticho, - see his unique collection of Hanukiot

5:00pm - Tehillim Museum where every Psalm becomes a colorful and meaningful work of art

5:30-7:00pm - Rav Kook's Home - see a special dramatic presentation: The Servant of the Holy Nation in the house of the late Rabbi Avraham Isaac HaKohen Kook

NIS 60 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!

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!

Save the Date -Lag BaOmer - Tuesday, May 12 Mystery Tiyul 9am-5pm

Shavuot! Watch for details of our fabulous 4-nights/5-days Shavuot Retreat - WED-SUN, May 27-31, '09

at the Lavi Hotel Scholars-in-Residence: Rabbi Aaron & Pearl Borow; Heimische atmosphere, Tiyulim, Shiurim, Lectures, Entertainment

Tanach Tiyulim in cooperation with the Israel Center - DO NOT CALL THE TRAVEL DESK

For itineraries and further details: 052-422-8601- tanachtiyulim@gmail.com

Don't get locked out of our Pesach Tiyulim!

1. "Shilo - The First Capital City of Israel" with Margalit Frydman - Friday April 10th (Chol HaMoed)

9:30am to 3:00pm

2. "From Yehuda HaChashmonai until Herod - What did the Maccabim really try to do? with Rabbi Alan Haber

Sunday, April 12th (Chol HaMoed), 9:30am to 4:00pm

3. "The Jordan Valley and its Impact on Biblical History" with Menachem Leibtag - Monday, April 13th (Chol HaMoed) 9:30am to 4:30pm

4. "Between the "Shfeyla" and the "Har" - How Israel's Geography and Topography Affect Biblical History

with Menachem Leibtag - Tuesday, April 14th (Chol HaMoed), 9:30am to 3:30pm

Tel Megiddo with Shani Taragin - Monday April 20 8:30am - 3:30pm - Rare opportunity to visit the most impressive Tel in Israel

The Back Page of TT855

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

WED, 7 Nissan /April 1st

10:45am Parshat HaShavua Rabbi Yosef Wolicki

various times MINI-Shiur/Divrei Torah while you fold

12:30pm VIDEO / LIBRARY: Rabbi Adler - Pesach themes in the Talmud

Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722

Wednesday, April 1st 1-6pm - Pre-Pesach Yesha Fair; Hand-made Shmura matza from Chevron, kilo for 120NIS / box of 3 for 40NIS - Please order in advance - Pick up at the Fair. 052-233-0081, day: (02) 997-2721; evening: 997-1280 Also on sale kosher l'Pesach cakes and cookies, as well as wines, grape juice, olive oil and honey, Gifts, Jewelry, Judaica - Support Yesha at your Seder

Wednesday, April 1st at 7:30pm - The Complete Hallel -- Yes and No The Interplay between Pesach's First and Second Holidays - Beyond the Seder - and Beyond Ourselves A special pre-Pesach shiur by Rabbi Chaim Eisen

Thursday, 8 Nisan / April 2nd

various times MINI-Shiur/Divrei Torah while you fold

Friday 9 Nisan / April 3rd

9:00am Rabbi Chaim Eisen: The Weird and Wonderful World of Aggadah What Authority Does Aggadah Have? Historic Overview (Ge'onim and Rishonim)

11:00am RCA Daf Yomi

SHABBATON - Shabbat HaGadol

People in walking distance who are not Shabbaton participants are welcome to join us for davening and Shiurim throughout Shabbat.

5:25pm Mincha (before Plag) "Early Shabbat"

5:42pm Candle lighting from this time and on...Kabbalat Shabbat, Maariv

9:00pm (approx.) Shiur by Rabbi Eddie Abramson, Oneg Shabbat

Shabbat day 10 Nisan/April 4th

Shabbat Parshat Tzav - Shabbat HaGadol

7:30am Pre-davening mini-shiur by Phil

8:00am Shacharit, Drasha by Rabbi Sholom Gold, Musaf

11:30am Shiur on Birkat HaChama & the Seder by Phil Chernofsky

3:00pm (approx.) Preview and Review of the Hagada - Phil

5:00pm Shabbat HaGadol Drasha by Rabbi Sholom Gold

6:00pm Q&A for Pesach and...

"Regular" Mincha

Motza'ei Shabbat, 11 Nisan/ April 4th

The Center will be closed, but...

Shabbat Hagadol Drasha, April 4th, 9:15 pm at Yeshurun by Rabbi Shlomo Riskin

Sun-Thu in the Ganchrow Beis Medrash (first floor)

Rabbi Jeff Bienenfeld will give a shiur on "Arvei P'sachim" on Thursday, April 2nd. Call to check about Sunday, April 5th

11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am)

1:20pm Mincha (this time stays the same throughout the year)

resumes after Pesach High level shiur for men with Rabbi Chaim Sendic - Hilchot Shabbat

4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell - resumes after Nisan

Sunday 11 Nisan/ April 5th

9:30am Let's Study Haggada Tonia Frohwein (women)

resumes after Pesach Mystical Insights into the Months of the Year Golda Warhaftig

resumes May 10th "Life: The Fantastic Adventure" Aharon Romm

12:30pm VIDEO SCREENING in the LIBRARY - Rabbi David Derovan - "The Seder Plate|

Videos are usually on MON, TUE, WED. This is a special pre-Pesach showing

2:00pm Special Hagada shiur by Rabbi Ephraim Sprecher - WHEN do we eat? And WHY feast in the middle of Hallel

7:30pm Ramban's Commentary on the Torah and Its Wellsprings with Rabbi Chaim Eisen

Now Studying: "Hidden versus Renowned Miracles: Confounding Natural Order versus Negating Natural Custom"

Monday 12 Nisan/April 6th

N'SHEI LIBRARY: 10:00-12:30 reopens April 20th

The shiurim of Pearl Borow and Rabbi Leff will resume after Pesach IY"H

Fit Forever with Sura Faecher resumes IY"H after Pesach

MON APR 6 Rabbi Chaim Eisen "Contradictory Symbols and Conflicting Motifs in the Seder" - video

Women's Beit Midrash resumes IY"H after the Chag

resumes Pri Chadash Women's Writing Workshop

after Pesach Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410)

Rabbi Dr. Elie Assis's class on Shmuel resumes after Chag

MASK - J'lem Chapter at the Israel Center - maskjerusalem.cjb.net 0507542717; NEXT MEETING: after Pesach

8:00pm Tuesday Night Live comes to Monday at the Center - with Jeremy Gimpel

The Israel Center will be closed...

Tuesday, April 7th - Erev Erev Pesach

Remember B'dikat Chametz after dark -see Pull-Out for texts and other details

Wednesday, April 8th - Erev Pesach - Remember Birkat HaChama (Pull-Out), Burning of Chametz, Fast or Siyum for B'chorim and all the many other things that keep us busy on E.P.

Thursday to Wednesday, April 9-15 - 15-21 Nissan - PESACH

Plenty of things to remember during these days including to count the Omer from Thursday night (Use our handy-dandy S'fira Chart to help you remember)

The Israel Center will reopen IY"H Isru Chag - Thursday, April 16th

The OU Israel and Israel Center Family wish you and your family, a Chag Kasher V'sameach

Regular classes resume after Pesach - If you are not sure about a particular class, give us a call

Here are some highlights of the immediate post-Pesach period:

Rabbi Chaim Eisen resumes on Friday, April 17th at 9:00am with The Weird and Wonderful World of Aggadah - Now studying: What Authority Does Aggadah Have? An Historic Overview (Rishonim)

EARLY SHABBAT MINYAN - Friday, April 17th - Mincha at 5:33pm, PLAG (which is earliest Candle Lighting time) is 5:48pm, Kabbalat Shabbat

Shabbat afternoon shiur now fixed at 5:00pm, Mincha at 6:00pm - Shabbat Parshat Sh'mini, April 18th: Yaacov Peterseil & Co.

Starting Sunday, April 19th, Rabbi Sprecher will be giving a new series: Kabbalistic Insights into the Weekly Parsha - 2:00pm

Monday, April 20th, 11:36am - "Memories of the Shoah" - Ruth Brand, one of the leading illustrious lecturers for Yad VaShem, interviewed on radio, appeared on TV numerous times, has led VIP groups to the Concentration Camps and relevant places in Europe for over a decade

Please note: Some classes will resume right after Pesach; others possibly the following week. When in doubt, call us.

Folding for TT 856 for Parshat Tazri'a-M'tzora, IY"H on W/Th, April 22,23

VIDEO

MON APR 20 (Erev Yom HaSho'ah) - V'Nikdashti - Kiddush Hashem from Churban Europe as Told by Survivors (54 minutes)

TUE APR 21 (Yom HaSho'ah) "Judgment at Nuremberg" This cinematic masterpiece is a recreation of the trial of the Nazi "judges" and asks the emotionally charged question - Who was responsible for the Holocaust? The story centers on the trial of four men who had been designated "judges" in the Nazi regime and who willingly distorted the law to perpetuate the greatest atrocity ever committed against humanity. An extraordinary cast - Spencer Tracy, Burt Lancaster, Richard Widmark, Marlene Dietrich, Judy Garland, Maximilian Schell, Montgomery Clift, and William Shatner - makes this movie a film classic. Nominated for 12OSCARS including Best Picture... powerful, thought provoking film experience (3 hours)

WED APR 22 Rabbi Aharon Adler - "Haftara of Shemini - The Connection to Yom HaSho'ah"

UPCOMING at the Israel Center

Gala Yom Yerushalayim Dinner at the Ramada - Thursday, May 21st - honoring Rabbi Sholom and Bayla Gold and Charley & Shelly Levine

Pesach

Pesach Pull-Out Pages

All these pages can be downloaded as a PDF and printed..

Handy guide to Bedikat Chametz

4-pager for Birkat HaChama. Use it well on Erev Pesach. May it help us express our appreciation of G-d for the world He gave us.

8-pager with pieces on Shabbat HaGadol, T'filat Tal, and the Torah readings et al for Pesach. (and several ads, too.) Candle lighting and Havdala times for the range of Shabbatot and Yom Tov covered by this Trippple issue of Torah Tidbits.

Colorful Seder of the Seder 4-pager, with a solid review of what is supposed to take place at the Seder.

Our trusty "You can count on us" S'firat HaOmer chart, suitable for magnetting to your refrigerator, placing on your pillow, or wherever you prefer it to serve as a reminder to count the Omer each night. Our surveys over the years show that there is an increase in the likelihood of "going all the way through" without forgetting, for those who use the chart faithfully. Candle lighting and Havdala times are also indicated on the Omer chart. The intro and after-counting passages are also included.

Birkat Ilanot to be said sometime during Nisan - the sooner, the better

Amirat Seder Korban Pesach, which should ideally be recited (and studied) during the afternoon of Erev Pesach, at the time the KP was and will be brought in the Beit HaMikdash.

And, the chapters of T'hilim for each day of Pesach, according to Minhag Yerushalayim

It is our hope and prayer that these pages - and all of Torah Tidbits - will enhance the various aspects of your Pesach. If we contribute in any way to more careful search for chametz, a more meaningful Birkat HaChama, an increase in the number of people who say the Korban Pesach passages (which is considered in lieu of bringing the KP in our time - until the Beit HaMikdash is rebuilt, more informed participation in the Seder, and many more et ceteras... then we will have truly done a service to the Jewish community.

Search for Chametz

On the eve of the 14th of Nisan - this year, Tuesday, April 7th - after dark (and preferably after Maariv), from 7:30pm and on, one conducts a "final" search for chametz (car sh/b included in the home search), after which the location of all chametz (to be eaten, to be burned, to be sold) should be known. The search is traditionally conducted to the light of a candle (feather and wooden spoon are also traditional, but less required). Flashlight should be available to help. The search is preceded by the following bracha, which covers the search, statement of nullification, the burning of chametz on Wednesday morning, and the second statement of nullification following the burning.

BARUCH ATA HASHEM ELOKEIN MELECH HAOLAM ASHER KIDSHANU BIMITZVOTAV V'TZIVANU AL BIUR CHAMETZ.

Nullification, declared after the search:

Nullification statement must be understood, and can be said in English towards that purpose:

Any chametz that is in my possession, which I have not seen (found), have not removed, and do not know about, should be annulled and become ownerless, like the dust of the earth.

On Wednesday morning, ideally during the 5th hour of the day (after chametz is forbidden to eat but before "benefit" is forbidden), we burn the chametz and make a second nullification statement. Burning may be earlier, but not later than 11:20am

Any chametz that is in my possession, whether I have recognized it or not, whether I have seen it or not, whether I have removed it or not, should be annulled and become ownerless, like the dust of the earth.

Seder of the Seder

KADEISH: Kiddush is recited over the first of the 4 cups of wine. Red wine is preferable but higher quality and/or personal preference can favor white wine. Most stand for Seder Kiddush (even if they sit for Kiddush throughout the year). When saying Shechyanu, we should have in mind the Chag plus the mitzvot of matza, Hagada and the 4 cups. (Women who have said Shechyanu at candle lighting, should not answer Amen to that bracha in Kiddush, since it might constitute an interruption. Women who say their own Kiddush, should not say Shechyanu at candle lighting, but rather say it as part of Kiddush. If they did say it at candle lighting, they skip it at Kiddush.) We then sit and recline comfortably to the left for drinking the wine. Each of the four cups requires drinking the whole cup, or at least a bit more than half (ROV KOS). Grape juice is a valid substitute for wine. But wine is preferable. Adding wine to grape juice is better than plain grape juice, since alcoholic wine is the symbol of freedom, wealth, and luxury. One should not dilute the wine with water, since at a certain point, the mix can lose its HaGafen bracha. Mixing with grape juice does not run that risk.

URCHATZ: Wash hands with a cup, without a bracha. Required according to the rules of Ritual Purity when eating wet foods. (Applies all year round, not just at the Seder, but here an extra fuss" is made to highlight the importance of the Seder and to arouse the curiosity of children.) The different items of the Seder should be explained (and discussed), not just done. Questions should be encouraged and answered.

KARPAS: A small piece (so as not to enter into a SAFEK concerning an after-bracha) of celery (some people use parsley; some use boiled potato, onion, white radish - family tradition often is the determining factor) is dipped in salt water (vinegar or lemon juice).

When saying the bracha, one should have in mind the maror as well, since there are questions as to whether the Maror should get its own food-bracha - which it does not). Reclining is optional. Karpas symbolizes Spring. It also whets our appetite - a symbol of freedom and luxury. Salt water reminds us of both the bitter tears of slavery and the "freedom waters of Yam Suf". Karpas is a fine, richly colored fabric (mentioned in Megilat Esther) which Rashi mentions when commenting on Yosef's multi-colored coat. Karpas, thus, is a reminder of the jealousy that brought us down to Egypt. There are other reasons, too.

YACHATZ: Break the middle matza. Hide the larger piece for later (Afikoman), just as the Final Redemption

is yet to come. Other piece is now in its proper broken form for the Lechem Sheni. When do we fulfill the mitzva of Matza - beginning of the meal, or at the end (KP time)? Yachatz focuses us on both times by giving us a piece for now and one for later. And it also arouses curiosity

MAGID: Over the matza (and Seder Plate) and the second cup of wine, the story of the Exodus is told, in answer to the child's questions. Real questions should be encouraged in addition to the traditional Ma Nishtana, and personalized answers should be offered in addition to the standard Haggada text. Following the story and analysis of selected p'sukim from the Torah, the first installment of Hallel is sung. The second cup of wine is drunk following the

"Redemption Bracha" and HaGefen. In some homes, the Seder leader reads/ explains the Haggada and the Seder celebrants listen. It seems, however, that in most families, everyone says the Haggada (more or less) together. Either way, parents and grandparents (male AND female) should TALK to their children (male and female, young and old) about the stories and halachot relevant to the Seder night, and not suffice with the recitation of the Hagada. The meal is an excellent time for further elaboration.

RACHATZ: (rhyming with URCHATZ and YACHATZ) or RACHTZA (which rhymes with MATZA). At this point, we have a full formal Netilat Yadaim with bracha. Ideally, there should be no talking from this point until after the Hillel sandwich. (It is recommended to spend a few minutes before washing to explain the upcoming elements of the Seder to avoid talking during, although talking about the topics at hand is not considered an interruption and may be done, especially when clarifications are called for.)

MOTZI-MATZA: The 2 matzot are taken in hand and al achilat matza is recited. The two whole matzot serve as Lechem Mishna in honor of Yom Tov (the broken piece as the mitzva-matza - but one of the whole matzot is that too). Some use salt; some don't. Some keep the matzot covered during the bracha; some don't. People without their own Lechem Mishna should answer amen to the leader's HaMotzi, even if they will be saying their own al achilat matza. Then, without delay, put down the bottom matza and say the al achilat matza bracha on the whole and the P'RUSHA. One should have in mind this first amount of matza, Koreich, and the subsequent Afikoman. Opinions vary, but approx. 2/3 of a square matza will satisfy both the Torah's requirement, as well as the Rabbinic preference to having two portions (which only applies IF you have your own three matzot) - one from the top whole matza and one from the broken piece (based on a doubt as to which is the mitzva - the whole or the broken piece). One should eat the matza while reclining to the left, as a symbol of freedom, thinking of the mitzva and its symbolisms. One set of matzot will not suffice for the required amounts for all Seder participants; it is a good idea for each person to have his own 3 Shmura matzot, or a plentiful stock of matza pieces should be available to supplement the pieces received from the main three.

MAROR: A "Kazayit" of maror (lettuce leaves or stalks -or- horseradish) dipped in charoset is eaten, following the mitzva-bracha, as a reminder of bitter slavery - hence, no reclining.

Talmud Yerushalmi explains that the longer lettuce remains in the ground, the more bitter it becomes. This makes lettuce, although it is not very bitter per se, symbolic of the life of our

ancestors in Egypt and therefore, particularly appropriate for the mitzva. Some wrap a small amount of horseradish in a lettuce leaf. (This gives it the "punch" people remember from the horseradish days, without ripping your throat out. Seriously, lettuce, which should be properly cleaned of possible bugs, is by far the preferred vegetable for Maror. Horseradish was common where lettuce was unavailable and is/was so prevalent among Jews of Eastern European and Russian origin, that switching to lettuce takes getting used to.) Maror is a Rabbinic requirement until the rebuilding of the Beit HaMikdash, when it will resume its Torah status when eaten with Korban Pesach (and matza).

KOREICH: Combine a piece of the bottom matza with another portion of maror to make the "Hillel Sandwich" which commemorates the command to eat Korban Pesach with matza and maror. Some dip it in charoset; some don't. Some recline; some don't. Although most Hagadot instruct us to say the zecher limikdash k'hillel passage before eating KOREICH, some suggest saying it right after so as not to constitute an interruption between the MATZA and MAROR brachot and the eating of the two foods together. Reminder: it takes some time to eat matza, marror, koreich - but we should resist non-relevent conversation. Eat silently or talk to the topic

SHULCHAN OREICH: We now have the festive meal, which should be an integral part of the Seder, not just a food break. Now is a perfect time to discuss various aspects of the Seder in a relaxed atmosphere. Some recline during the meal. Many start with egg (from the Seder plate or elsewhere) with salt water. Care should be

taken to resist overeating at the Seder, since the Afikoman must be eaten ?? ????? (when satisfied but not stuffed). The meal should be enjoyable in fulfillment of the mitzva of SIMCHAT YOM TOV. Keep in mind, too, that at the best of times in Jewish History in Eretz Yisrael with a Beit HaMikdash, the main dish was also sacred meat - viz. the Korban Chagiga (not on Motza"Sh).

TZAFUN: As a sign of freedom, luxury, and nobility, the Korban Pesach was eaten as a dessert at the end of the meal. Our Afikoman commemorates the KP and/or the matza that was eaten with it. (This is why some eat two "K'zeitim" of matza for the Afikoman.) Supplement with other matza. Care should be taken to eat the Afikoman before halachic midnight, since this was the proper deadline for eating the Korban Pesach. 12:40am Summer time will cover just about all locations in Israel. There is "on whom to rely" to pass the midnight deadline for Afikoman, especially if rushing will "spoil" the flow of the Seder. While eating the Afikoman, one should think of the mitzvot and whole story of the Exodus.

BAREICH: We say Birkat HaMazon over the third cup of wine. Omitting Yaale V'yavo invalidates benching; Say it over. If a mezuman is present, the Seder Leader should lead the benching rather than giving it to someone else (as he would ordinarily do). Here's another example (benching with a cup of wine) of something that is done (can be done, should be done?) throughout the year. But most people don't do it. (Of course, it is common at large simcha gatherings.) At the Seder, we all do it, to lend extra honor and ceremony to this important evening. Remember too that Birkat HaMazon is one of the Torah mitzvot fulfilled at the Seder (as well as any other time one eats a satisfying meal).

HALLEL: The 4th cup is filled and Hallel is completed. The other Hallel (from Shabbat and Yom Tov P'sukei D'Zimra) is also said, as are other songs of praise from our davening. A special cup of wine is filled, Eliyahu's Cup, which focuses on the fifth Term of Redemption, the coming of Mashiach, and the building of the Beit HaMikdash. Care should be taken to drink a sufficient amount of the fourth cup, so that there is no question that an after-bracha is indeed required (since it is part of the Seder service).

NIRTZA: We conclude the Seder with songs and poems which speak of miracles, Divine protection and justice. May we soon see the rebuilding of Jerusalem and the fulfillment of our prayer, which we express on the day of "Repentance from Fear" (Yom Kippur) and on the day (night) of "Repentance from from Love" (Pesach) -

Next year in Rebuilt J'lem. Some read Shir HaShirim after the Seder.

Suggestion: It might be a workable idea to keep the Seder moving at a decent pace, even though you and other participants have many explanations and Divrei Torah to share. Then, if you and others still have the energy, you can stay at the Seder table - after you help clean up - and expound upon the miracles of Y'tzi'at Mitzrayim and practices of the Seder for as long as you want (until it is time to recite the SH'MA of the morning). One should be sensitive to his/her spouse, children, and guests and not turn a very special occasion into torture for those who are zonked from their Pesach preparations (or otherwise). Finish up, let them go to sleep, and then you can really fulfill the concept of: "And he who expands the telling of Y'TZI'AT MITZRAYIM, this is praise-worthy. There are even opinions expressed among early Hagada commentators, that it is not necessarily praiseworthy to stretch the Magid portion of the Seder, for this delays the fulfillment of the mitzvot of Matza and Maror, makes it difficult for children (and others) to remain focused, and can often cause one to either rush the Afikoman or miss the CHATZOT deadline. The entire OU Israel family wishes you and yours a CHAG KASHER V'SAMEI'ACH and an enjoyable and meaningful SEDER.

Practical suggestion for comfortable reclining if you are sitting on a standard diningroom chair without arms. rotate your chair 90 degrees clockwise, so the back is now to your left. Drape your left arm over the back of the chair, lean to the left, et voila - comfortable Haseibat Smol.

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