Shabbat Parshat Vayikra
March 27-28, 2009 - 3 Nissan
Summer Time: FRI March 27 - 1:59am IST is followed by 3:00am IDT
Condolences to the family of Max Abrams z"l father of Ron Abrams of Chicago and Roz Cooper of L.A. and brother of Seymour J. Abrams
This Shabbat is the 180th day (of 354), 26th Shabbat (of 50) of 5769
AM ZU YATZARTI LI T'HILATI Y'SAPEIRU: (Yeshayahu 43:11, Hafatara of VaYikra)
Ranges are 10 days, WED-FRI 29 Adar - 9 Nisan (Mar 25 - Apr 3)
Summer time - subtract 1 hr. for W/Th Mar 25/26
Earliest Talit & T'filin 5:47-5:35am
Sof Z'man K' Sh'ma 9:41-9:34am
(Magen Avraham: 8:55-8:48am)
Sof Z'man T'fila 10:42-10:36am
(Magen Avraham: 10:12-10:06am)
Mincha Gedola 1:16-1:14pm
Plag Mincha 5:37-5:41pm
(based on sea level: 6:53-6:59pm)
Correct for TT 854 - Rabbeinu Tam (J'm) - 8:09pm - Summer Time
6:19 Yerushalayim 7:33pm
6:37 S'derot 7:35pm
6:35 Gush Etzion 7:33pm
6:36 Raanana 7:35pm
6:36 Beit Shemesh 7:34pm
6:36 Rehovot 7:35pm
6:36 Netanya 7:35pm
6:34 Be'er Sheva 7:34pm
6:36 Modi'in 7:34pm
6:19 Petach Tikva 7:34pm
6:19 Maale Adumim 7:32pm
6:35 Ginot Shomron 7:34pm
6:34 Gush Shiloh 7:33pm
6:35 K4 & Hevron 7:33pm
6:35 Giv'at Ze'ev 7:33pm
6:36 Yad Binyamin 7:34pm
6:37 Ashkelon 7:35pm
6:24 Tzfat 7:33pm
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...
The molad of Nisan is on THU morning. The first op for KL after 3 full days is Sunday night, March 29th - the eve of the 5th of Nisan. 7-day people will have their first opportunity for Kiddush L'vana on Thursday night, April 2nd, the eve of the 9th of Nisan.
Many people will probably wait for Motza'ei Shabbat HaGadol which has the advantage of being Motza'ei Shabbat (a favored time for KL) but the disadvantage of already being the eve of the 11th of the month, with not that many more opportunities KL until the deadline. That means that there is a chance of getting clouded or rained out of KL. So taking an earlier op is good.
Warning - Looking at the Sun is dangerous!
We all know this in the physical sense - looking at the Sun, even for a brief moment, can cause severe eye damage and even blindness. But the warning should be taken in a spiritual sense as well. Rambam, in the first chapter of his Hilchot Avoda Zara - the laws of idolatry, describes the great mistake perpetrated by people way, way back in the third generation from Creation, in the time of Enosh, Adam's grandson. Rambam adds that Enosh himself was among the "mistaken".
Rambam describes the "mistake" with a particular star or all stars; we would suggest that the Sun is the prime example of that which became an object of worship. The people reasoned that it is a way of honoring the king by giving honor to his chief ministers. So too, people thought that it would honor G-d, if they honored, then venerated, then worshiped the Sun. As the years went on, continues the Rambam, false prophets arose, temples were built, and religions established in which the Sun was THE object of worship and people forgot G-d. If you think about it logically, the Sun is a perfect candidate for being worshiped by people. Too powerful to look at, it radiates tremendous energy and light, and is a major requirement for life as we know it. Logical except for one thing: it is Avoda Zara, a capital offense, and the basis of denying or ignoring G-d. No small thing.
Yeshayahu did not tell us to lift our eyes heavenward and pay homage to the heavenly bodies; he said, lift your eyes heavenward and see (and ponder) who created these.
Our Sages could have composed a bracha for us to recite every morning at sunrise. They didn't. They could have opted for once a week - on Wednesday, perhaps, the day of the week the sun, moon, and stars were placed in the heavens. They didn't. Once a year would also be a possible way to go. No annual bracha either. They did declare that once every 28 years, at the beginning of a cycle that began at creation, we should say a bracha.
And what bracha did they command us to say? Not a unique bracha perhaps mentioning the Sun. No, "just" OSEH MAASEI V'REISHIT. The same bracha we say on lightning or a shooting star. Events that can be every day experiences. Experiences that border on the commonplace and mundane.
But do not be disappointed in the choice of brachot. The bracha is not on the Sun. It is a blessing to, an acknowledgment of, and expression of gratitude to the only One we may worship. It's a bracha to the One who created the sun, and the moon, and the other heavenly bodies, all the animals and birds, et al - even the mosquito and every grain of sand.
Do not look straight into the sun. Neither physically, nor spiritually. You can be blinded in many senses of the word, G-d forbid.
Keep things in proper perspective and Birkat HaChama can be a special and meaningful experience. Ponder all of nature - not just once in 28 years, but every day - as the Creation of G-d and His gifts to us. Remember too that He is the OSEH - the continuous doer of MAASEI V'REISHIT. We are not dealing with a once-upon-a-time-a-long-time-ago thing. We are dealing with all of our past present and future.
The T'hilim and other passages that have become part of the Birkat HaChama "ceremony" will help with our KAVANA and appreciation. But so will our thinking, reflecting, pondering. Not just on April 8th but every day of the year, year in and year out.
24th of 54 sedras; 1st of 10 in Vayikra
Written on 215 lines in a Sefer Torah, rank: 19th
21 Parshiot; 13 open, 8 closed
111 p'sukim - ranks 26th (2nd in Vayikra)
Same number of p'sukim as Eikev
1673 words - ranks 20th (1st in Vayikra)
6222 letters - ranks 20th (1st in Vayikra)
The sedra is of average length, but its p'sukim are longer than average for the Torah.
16 mitzvot; 11 positive and 5 prohibitions
The Book of Vayikra is the smallest of the Five with 859 p'sukim (14.7% of the Torah's 5846 p'sukim). But its 247 mitzvot is the most of Five Books (over 40% of the Taryag). Expressed is the well-known (to TTreaders) Mitzva Density, the MD of the whole Torah is a bit under 10.5 mphp (mitzvot per 100 p'sukim). Vayikra's MD is 28.75 mphp. D'varim's MD is 20.9 mphp. (Sh'mot 9, Bamidbar 4, B'reishit .2)
Aliya-by-Aliya Sedra Summary
Numbers in [square brackets] are the Mitzva-counts of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva is counted.
[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 13 p'sukim - 1:1-13
[P> 1:1 (9)] G-d calls to Moshe from OHEL MOED and sets down the general rules of korbanot (sacrifices).
SDT: Note that it does not say "And G-d called to Moshe", but rather "And He called..." Vayikra is not a fresh beginning; it is the continuation of P'kudei. At the end of P'kudei, Moshe was temporarily out of touch (so to speak) with G-d (a cloud prevented Moshe from approaching Ohel Moed). Here G-d reestablishes contact with Moshe by calling to him and then speaking to him.
Notice the unique wording in this first pasuk of Vayikra; the method by which G-d communicated with Moshe was different from the prophets and all others.
First among the korbanot that the Torah presents is the OLAH (of a bull), the offering that is completely consumed on the Mizbei'ach. (Almost, but not quite - the skins of most OLOT were a gift to the kohanim and were not placed on the Mizbei'ach.) A common procedure in the bringing of many korbanot is leaning upon the animal before it is slaughtered (S'micha). Many details of korbanot have psychological effects upon the one who brings the korban. The physical contact with the animal gives the korban-bringer a sober realization of the tenuousness of life (his own, not just the animal's).
After slaughter, the blood of Sh'chita is collected in a sacred vessel and is then brought to the Mizbei'ach to be poured on it. This procedure is essential for (all) korbanot. The OLAH is skinned (the skin is a gift to the kohanim, as mentioned earlier) and cut into pieces which are placed on the fire of the Mizbei'ach and there completely consumed (meaning, no one eats the meat of an Olah).
[S> 1:10 (4)] Male sheep and goats can also be brought as OLAH. The procedures are similar, but not identical.
SDT: Sacrifices from the cow family are considered to be atonements for the Sin of the Golden Calf. That with which the People sinned can now be used for sacred purposes as a redemption, atonement and Tikun - repair. We often find that the bull is the first presented, discussed, offered, etc. This lends credence to its roll as atonement for the Golden Calf. It is the father trying to clean up his son's mess (as the Para Aduma is spoken of as the mother called upon to clean up after her son, the Eigel, calf).
SDT: The OLAH is considered by the Talmud to be an atonement for improper thoughts. The CHATAT - sin offering - is brought for (some) improper deeds. The Olah is presented first because usually, improper thoughts precede (and lead to) improper deeds.
SDT: The opening command concerning Korbanot is, "A person (singular) who offers from among you a sacrifice... they (plural) shall offer their sacrifice." Toldot Yitzchak (uncle of Rav Yosef Karo) suggests that since an individual doing a mitzva can have a positive effect on all of Klal Yisrael and the whole world, then his individual sacrifice is really ours, hence the switch to plural. Furthermore, there are aspects of Korbanot that relate to the community, even if the korban at issue is a private one. The wood for the fire, the salt of each korban, the kohanim performing the Avoda - these are all communal aspects that make an individual's korban, our korban.
SDT: The Ba'al HaTanya explains the wording, "A person who brings from you a korban to HaShem, from the animal..." as the requirement of a korban-bringer to sacrifice the animal within himself upon the Mizbei'ach. The act of a Korban must be personalized and internalized for it to have the effect of bringing us closer (this is the root meaning of KORBAN-KAROV) to G-d.
SDT: Baal HaTurim says that G-d put Moshe's name before His own in the opening pasuk of Vayikra, to tell us all of the close personal relationship that He had with him.
SDT: Daat Z'keinim says that the fact that animal sacrifices are from domesticated mammals (B'HEIMOT), and not from wild animals (CHAYOT), shows us G-d's concern for His people - that He spared us the extra bother of hunting and trapping that would be necessary if CHAYOT were among the korbanot. Similarly, bird- korbanot come only from two domesticated types of dove.
Levi - Second Aliya - 10 p'sukim - 1:14-2:6
[P> 1:14 (4)] OLAH can also be from birds, specifically, two types of doves. The unique procedures for bird offerings are described.
These three categories of OLAH - large animal (B'HEIMA GASA), small animals (B'HEIMA DAKA), birds (OFOT) - are counted as one positive command [115,A63 1:3].
SDT: Note that the bird offering is called OLAH LA'SHEM, a Burnt Offering to G-d. Although no one eats from an animal OLAH, the skin is a given to a kohen as one of his gifts. The dove is completely consumed on the Mizbei'ach. It is the only korban that is COMPLETELY to HaShem, so to speak.
[S> 2:1 (3)] The Torah next describes the MINCHA (not to be confused with our afternoon davening of the same name), a meal offering. It consists of flour and oil with a bit of frankincense (L'vona) and differing amounts of water. (Water as an ingredient is not mentioned in the Written Word, but is part of our Oral Tradition.) There are several types of M'nachot that will be described in the coming p'sukim. First, some general procedures that apply to all types of Mincha are described.
[S> 2:4 (1)] Next the Torah describes the first specific type of Mincha - the MAAFEI TANUR, oven-baked.
[S> 2:5 (2)] The next type of Mincha is the pan-fried, the MINCHA AL HAMACHAVAT. Menachot differ in the method of preparation, amounts of ingredients, procedures, treatment of final product, and more. All contain the same ingredients.
The Mincha Al Machavat was made famous, so to speak, by the Shabbat Z'mira, Baruch Keil Elyon. In the refrain, we ask G-d to be as pleased with our Shabbat observance as He is (so to speak) with the Mincha Al Machavat.
SDT: Until this point in Vayikra, the Torah has described four different types of voluntary offerings, each one less expensive than the one before it. The bull is most costly, sheep and goat cost less, but more than a dove. And a flour and oil offering is the least expensive. The person who brings the korban is referred to as ADAM, a human, the first time, and then with the pronoun he, him, his (she, her, hers). Only with the flour & oil offering is the bringer referred to as NEFESH, a soul. This, says Rashi, refers to the poor person, who is the one who would most likely bring the Mincha. It might not cost a lot, but the poor person puts his soul into his modest offering, making it no less significant than an expensive PAR (bull).
Shlishi - Third Aliya - 10 p'sukim - 2:7-16
[S> 2:7 (7)] A fourth type of MINCHA is described. This one is called MARCHESHET. (it is to be deep-fried.) All meal offerings constitute one positive mitzva [116, A67 2:1, but also 2:4, 2:5, and 2:7. This mitzva does not neatly point to "chapter and verse"]. With meal offerings, only a small portion is put on the Mizbei'ach, the bulk of the offering is shared by the kohanim on duty in the Mikdash. MENACHOT may not be Chametz (the ones described here; there are a few types of M'nachot that are Chametz), nor may they be prepared with leavening or honey [117,L98 2:11].
The Sefer HaChinuch hesitates to offer reasons for the prohibition of honey on a korban. He considers this mitzva to be highly enigmatic. He then does suggest that both leavening and honey represent loftiness and arrogance, an inappropriate accompaniment for an experience that must humble the person who brings the korban. On the other hand, others suggest that this is one of the mitzvot which say to us: Don't think you can figure everything out. There are some mitzvot that defy our limited, finite knowledge and understanding. This is one of those mitzvot. We might think that honey should be put on a korban in order to enhance it. We'd be wrong with that logic. We must realize that we are to do mitzvot - all mitzvot - just because the Torah says so. This is so for all mitzvot, not just the ones that defy our logic.
To be most effective, so to speak, the thought expressed in the previous paragraph must be applied liberally to all mitzvot. Even a mitzva (maybe, especially a mitzva) that "makes perfect sense to us" should be treated first and foremost as a Divine Command which we must follow because it is there.
No korban may be offered without salt [118,L99 2:13]; every korban must be salted [119,A62 2:13].
(An example - there are others - of a commandment being given in the positive form as well as a prohibition. Fast on Yom Kippur. Don't eat or drink. Leave the corner of your field uncut. Do not cut all of your field. Do not offer any korban without salt. Salt all offerings. Each form of the mitzva - the ASEI and the LO TA'ASEI - teach us something different and affect the attitude and kavanot of the particular mitzva.
[S> 2:14 (3)] Another type of MINCHA is next described. This one is made from the first grain, and it involves roasting in a perforated vessel.
SDT: Our table is like the Mizbei'ach. A famous saying with many different manifestations. We salt our HaMotzi bread because we are expected to add an element of spirituality to an otherwise very mundane act of eating. Salt is a preservative and salt itself does not spoil. As such, it represents an element of the eternal in this temporal world. This explanation is borrowed from that which is written about the mitzva of salting korbanot, but it applies well to our everyday minhag regarding salt.
R'vi'i - Fourth Aliya - 17 p'sukim - 3:1-17
[P> 3:1 (5)] The next type of korban presented in the Torah is the SH'LAMIM, known in English as a Peace Offering or Complete Offering. (Both names are based on a play on the word SHALOM or SHALEIM.)
The element of completeness that is special to the Sh'lamim in that part of the korban is burned on the Mizbei'ach, part is given to the kohen as one of his gifts, and part is returned to the korban's owner for him and his family to eat. "Everyone" benefits from a Sh'lamim. In that respect, it is the complete korban. Sh'lamim can be brought from male and female animals, of cow, goat, or sheep. The Torah outlines the procedures for SH'LAMIM, which are basically similar, but with some differences from animal to animal.
[P> 3:6 (6)] Sometimes, goats and sheep are lumped together as TZON, animals of the flock. They are referred to as B'HEIMA DAKA, the smaller livestock, as opposed to CATTLE. In the case of Korbanot, there are differences between the two and therefore, they are treated separately. The details of the Sh'lamim of sheep is presented first. Male or female. S'micha. What goes on the Mizbei'ach, etc.
[P> 3:12 (6)] Then Sh'lamim from goats is presented. On close inspection of the p'sukim (without checking in Mishna or Gemara), the only difference between the sheep and the goat is the ALYA, the fat of the tail area. In a sheep, it is offered on the Mizbei'ach and for the goat, it is not mentioned.
Chamishi - Fifth Aliya - 26 p'sukim - 4:1-26
[P> 4:1 (12)] The next category of korban presented by the Torah is the CHATAT, the Sin Offering. There are different sub-categories. A Kohen Gadol who inadvertently caused the people to sin (certain sins) is required to bring a bull as an atoning sacrifice. The procedures of this Chatat of the Kohein Gadol are very elaborate and detailed in the Torah's text. One realizes how very serious this kind of mistake is considered.
[P> 4:13 (9)] Similarly (but with differences), if the Sanhedrin errs in a decision which causes wide- spread sinning (again, only of certain sins), then the leaders of the people are to bring a bull as a sacrifice [120,A68 4:13] (and not necessarily each person who acted upon the pronouncement of the Sanhedrin).
[P> 4:22 (5)] A leader of the people brings a male goat as his CHATAT. In all cases, the CHATAT is brought for SHOGEG (inadvertent) violations with some level of negligence on the sinner's part that resulted in the sin. A CHATAT is NOT brought for intentional violations. Nor is a CHATAT brought for all sins - only for those whose intentional violation is a capital offense.
For example... A person is basically Shomer Shabbat, but never knew that you cannot water grass on Shabbat. Nice hot summer Shabbat afternoon, the person "has mercy" on his yellowing lawn and turns on his sprinklers. When he learns of his mistake, he is required to bring a Korban Chatat (in the time of the Beit HaMikdash).
SDT: When a leader of the people shall sin... ASHER NASI YECHETA. The initials of this phase spell ANI (I, me!) What is likely to lead a leader astray? His focusing on himself and his losing sight of his responsibilities to the community he leads. (Remind you of anyone in our time?)
Shishi - Sixth Aliya - 19 p'sukim - 4:27-5:10
[P> 4:27 (5)] The final sub-category of CHATAT is for the individual who inadvertently violates certain types of prohibitions [121,A69 4:27]. For example, a Jew who violates a Torah prohibition of Shabbat because he is unaware that the particular act is forbidden or because he forgot that it was Shabbat - this requires the bringing of a Korban CHATAT. The CHATAT of an individual is a female sheep or goat.
Clarification... If a person sees brown leaves on a house plant and pinches them off to enhance the growth of the plant on Shabbat, he has violated a Rabbinic prohibition. (This Rabbinic prohibition is based on the fact that the act is essentially the same as, and for the same purpose as, pruning leaves on a bush growing in the ground. Pruning is a Torah prohibition. The ban on doing the same with house plants is one of many protective measures of the Sages to protect the Torah from violation.)
When the person learns of his error, no Korban is required - just T'shuva - because the act was not a Torah violation. But doing the same with one's rose bushes IS a Torah violation and would require a CHATAT, in addition to T'shuva.
Also, if a person mistakingly cooked meat in butter, thinking it was parve margarine, this would be a SHOGEG violation of a Torah law, but no CHATAT, because cooking meat in milk is not a capital offense.
[P> 4:32 (4)] In the previous parsha, the "animal of choice" for a Chatat was presented first. It is a female goat. This parsha continues with the other acceptable animal for an individual's Chatat, a ewe (female sheep).
[P> 5:1 (10)] Another category of sacrifice is the KORBAN OLEH V'YORED [123,A72 5:1], a sliding-scale guilt offering. An example of a sin requiring this korban is suppression of testimony or lying under oath about it. Testifying is an obligation [122,A178 5:1].
The form that the korban takes depends upon the financial means of the sinner - goat/sheep or doves.
With birds, the kohen must be careful not to sever the head when he performs M'LIKA, the bird-korban equivalent of Sh'chita [124, L112 5:5].
SDT: The main animal for a communal CHATAT (as in the Musaf of Rosh Chodesh and Chagim) or an individual CHATAT, is the goat. This brings to mind the use of the goat by Yosef's brothers to deceive their father by dipping Yosef's coat into goat's blood. The CHATAT for all times contains a reminder of the terrible behavior of brother to brother. (The goat was also used by Yaakov to deceive his father, when he posed as Eisav to receive the bracha.)
Sh'VII - Seventh Aliya - 16 p'sukim - 5:11-26
[S> 5:11 (3)] For those who cannot afford doves, the ASHAM (guilt offering) is to be brought from flour. In this case (as opposed to MENACHOT), no oil [125,L102 5:11] or spice [126,L103 5:11] is used.
[S> 5:14 (3)] The ASHAM for sacrilege is a ram. In addition, the violator, who has used the sacred for his own benefit, must make restitution and add one-fifth of the value as a penalty [127,A118 5:16].
Actually, one fourth is added, an amount that becomes one fifth of the total amount. E.g. 100 worth of use + 25 penalty = 125 total payment, the addition of 25 being one fifth of the 125. This is how the penalty called CHOMESH is calculated.
[S> 5:17 (3)] A variation of the ASHAM is brought when one is not sure if he violated the particular prohibition or not. The Conditional Asham is a ram [128,A70 5:17].
[S> 5:20 (7)] The thief is commanded to return that which he stole [130,A194 5:23].
The bringing of the ASHAM for all the specific types of violations is a positive mitzva [129,A71 5:21 - there are other p'sukim that input into this mitzva, since there are different types and reasons for bringing an ASHAM].
Thus the Torah ends its introduction to the different types of korbanot.
Haftara - 31 p'sukim - Yeshayahu 43:21-44:21
From the sedra, we receive our first introduction to korbanot. The haftara contains two kinds of rebuke to the people, who have been exiled. First, that even when not "burdened" by the various korbanot (since they are in exile and without a Beit HaMikdash), they do not properly pray or repent their ways. Secondly (which really comes first) the people had not offered korbanot properly - sometimes to idolatry, sometimes insincerely to G-d - when they had the opportunity.
G-d does and will favor and redeem us, even when we don't deserve it. (Nonetheless, it is far better to act in such a way as to be worthy of G-d's love of us and His many acts of kindness on our behalf, for His own sake.)
THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean
Lost Property - part 11
Property of a Proselyte who Dies
With this lesson we conclude our discussion of Lost Property. When a Gentile converts from any other religion to Judaism (i.e. when he becomes a proselyte or Ger) he is considered a newborn person. All former relatives are no longer his legal relatives. His prior marriage is not considered a marriage and his wife isn't his wife according to halacha. After his conversion, the Ger, whether or not he was married before his conversion: (a) might not ever marry (There is a Torah commandment to beget children and he may under certain circumstances be violating such commandment if he does not marry after he converted and beget children); (b) may marry his former wife, if she is Jewish when they now get married, either because she was born Jewish, or converted to Judaism prior to this new marriage; or (c) may marry any other Jewish woman (with certain restrictions). (The proselyte has to comply with the laws against bigamy if he marries a woman who was not his wife before he converted and he did not divorce her according to the laws of the land.) When he now marries a Jewish woman, she is his wife in halacha and children born to them are his recognized children according to halacha. (They are his children but not his heirs if conceived prior to his conversion.)
If the proselyte dies without having any children conceived after he converted and if he left no will disposing of his assets, then his assets, his objects, both real estate and personal property are ownerless in halacha.
As is the situation with all ownerless objects, whoever performs an act of acquisition on the object, with the intent to acquire the object acquires the object. The act of acquisition may be done for a person by his agent. The person acquiring the objects of the deceased proselyte is not obligated to pay for his funeral expenses. The reason given is that as soon as the proselyte dies his objects are immediately ownerless. There is no lien for his funeral expenses that have not as yet been incurred. There is also a dissent that holds that it is not equitable to have a person acquire the dead proselyte's assets and not use some of it to pay his burial expenses. When a proselyte dies heirless, all of the debts due to him are cancelled.
The proselyte owed money to Jews and he died heirless. Other Jews seized the assets of the proselyte. They must restore the assets to the creditors of the proselyte in inverse order of the seizings. For example, on January 1, the date of death of the proselyte he had debts of $100 and assets of $130. On January 2, Dan seized $20 worth of assets from the possession of the estate of the proselyte. On January 3, Gad seized $30 of assets from the possession of the proselyte. On January 4, Ephraim seized $30 of assets from the possession of the estate of the proselyte. On January 5, Menashe seized $50 of assets from the possession of the estate of the proselyte. The creditors will first retake the $50 from Menashe leaving a balance of $50 in debts. They will then retake $30 from Ephraim, leaving a balance of $20. They will then retake $20 from Gad, leaving him with $10 and Dan will keep the $20 he seized.
Real estate is acquired by an act of CHAZAKA necessary to acquire real estate when it is purchased. For example, Shimon wants to acquire the real estate. He comes to a large building built on the real estate of the proselyte and he puts on a coat of paint or whitewash or he paints a mural or decoration on the wall opposite the door and the mural is at least 1 ama square, about 2 feet by 2 feet. Or he spreads out mattresses or sleeping bags on the real estate; or he plows the field of the deceased proselyte; or he trims the twigs of vines or branches of trees or the leaves of trees on the real estate and he intends thereby to improve the trees. Or he gathers twigs, grass or stones in the field and he intends the improvement, or he levels the field with the intent to improve the land. The halacha lists many other acts of such acquisition and the local customs as to acquisition of real estate should be followed.
Shimon performs an act of acquisition (CHAZAKA) to acquire the real estate of the proselyte. If the real estate is one contiguous tract, delineated by boundaries, Shimon acquires ownership of the entire tract the moment he performs an act of acquisition, such as turning a shovelful of earth. If it is not delineated by boundaries, Shimon acquires ownership to the tract by plowing the tract from one end to the other and then plowing a furrow back again.
If the tract of land owned by the deceased proselyte before he died without heirs contained interior boundaries, then if Shimon performs an act of acquisition on one side of the boundary he does not acquire the area on the other side of the boundary. The items that form interior boundaries are generally those listed in the Talmud and subsequent codes, but would include such other boundaries as are now in effect to divide areas within tracts of land. The listed dividers are: a designated boundary, a hedge used on boundaries, a river, a rivulet, a ravine, a water-filled ditch, a road whether public or private, paths whether public or private used both in rainy seasons and dry seasons, different types of grasses, and anything that is the custom of the community. Where there is a large tract of land belonging to the deceased proselyte without any interior boundaries or any other dividers, then Shimon acquires as much of the area that is considered one unit as is associated with the name of the proselyte. There is an opinion that this law applies only to fields that are irrigated by springs throughout the year. But if they are rain irrigated fields where the rainy season is limited to certain seasons, then Shimon acquires only that area in which he performed an act of acquisition.
Assume that when a proselyte acquired the real estate, he received a deed, whether it was a deed of purchase or a deed of gift. After the death of the proselyte, Shimon takes possession of the deed. He has not acquired ownership of the real estate described in the deed. He does own the deed. He may use it to hang it on his wall as a decoration or some similar thing.
With this lesson we conclude our short discussion of the topic of lost and found objects. Books have been written on this subject. IYH we shall begin a new topic with the next lesson, in an entirely different area, that of matrimonial law.
Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari
"The People Murmured" 
"In the scales of the impartial justice of G-d the slightest error of the great saintly men are equated with the worst sins of ordinary people, so that the great leader Moshe is buried outside of the Promised Land, just like the generation that did not want to enter that Land" (S. R. Hirsch). "It was just that Aharon should die like those who worshiped the Eigel that he had made, and that Moshe should be denied entry into the Land just as those who listened to the Spies that he sent" (Abarbanel).
Throughout the generations our commentators have contended as to what actually constituted the sin of Moshe and Aharon at the waters of Meriva; a sin that is referred to four times in the Torah. How it is connected to the obligation to speak to the stone, and why the price for disobedience had to be non-entry into the Land? Why was Moshe commanded to take the staff with him if he was only to speak and not smite the rock? How are we to understand that they failed to sanctify G-d's Name by not speaking to the rock? What does the entry of Israel into their Land have to do with water and speech?
A Chassidic Master notes that in Sh'mot G-d tells Moshe to smite the TSUR which is the most powerful form of stone, while in Bamidbar he is told to talk to the SELA that is the softest form of stone. When Israel left Egypt they were rebellious, stubborn and stiff necked like a TSUR, and so needed a leader with a strong and powerful hand. However, 40 years later, the new generation was trusting and obedient, so that gentle talking was sufficient to guide them. Moshe should have known how to lead this generation differently, but since he still could only beat and scold, he was no longer suited to lead them into Eretz Yisrael.
This idea of a flaw in leadership is the crux of the Rambam's comment, and following him, many of the Mussar teachers, who see Moshe's failure to control his anger as the major cause of his error.
"Moshe's whole sin lay in erring on the side of anger and deviating from the merit of patience when he used the expression, 'hear you now you rebels'. G-d censured him for this; that a man of his stature should give expression to anger in front of all Israel when such anger was not called for. This constituted a Chilul Hashem since he was the model on which they could aspire to find their worldly and their spiritual happiness. Furthermore, from his behavior, they had certainly concluded that since Moshe was G-d's shali'ach, this anger meant that He was angry with them when it was not so" (Rambam, Sh'mona P'rakim). "When Moshe, after 40 years, saw himself directed to the people with the staff of G-d again in his hand, it hurt him grievously to think that he still had not won the confidence of the people and their trust, so in the bitterness of these feelings he forgot his orders and spoke words of reproach ['hear you rebels'] and in passion smote the rock" (S. R.Hirsch).
Since the Torah does not mention Moshe's anger and we know that Aharon was never guilty of anger but rather always sought to bring peace, Ramban sees the sin in another light, one that fits with G-d's saying, 'since you did not sanctify My Name'. We must remember that at Horev G-d had told Moshe that He would appear before him and the people of Israel above the rock, so that there it was clear to all that the water came as a miracle from G-d and not from Moshe and Aharon.
"[In Bamidbar,] Moshe made the mistake of saying to the elders, 'shall we bring you forth water' instead of saying, 'shall G-d bring forth water', as in all the other miracles where the authorship of G-d was made quite clear. Here, the people of Israel may have been misled into thinking that Moshe and Aharon had drawn forth the water by their own skill or actions. Therefore they failed to sanctify His Name" (Ramban).
"Moshe and Aharon thought that Israel were rebelling against G-d and so were unworthy of the highest form of miracle, that wrought through speech alone. They had no confidence that G-d would fulfill that which He had promised and so were guilty both of rebellion and of trespass. Later, the people of Israel recognized the supernatural source of the water and sanctified G-d's Name in the valley of Arnon when they sang the Song of the Well; 'well that princes dug, a gift from the Wilderness, water that went up to the heights' (Bamidbar 21:14-20)" (Sforno).
Sefer Ha'Ikarim [R' Y. Albo] sees Moshe and Aharon lacking in the faith to invoke a miracle that would split the rock and bring forth water. Had they done so, G-d would have surely fulfilled the words of His prophets and wrought a miracle that would have indeed been a Kiddush Hashem. He notes the Kiddush Hashem caused by Yehoshua at Giv'on when he did not wait for a command but initiated his call to G-d, a call that was answered when G-d caused the sun to stand still so that Israel could complete their battle.
"Eldad and Meldad (Bamidbar 11: 26) prophesied, 'Moshe is to die and Yehoshua will lead us into the Land'. Moshe's whole leadership was one of open and public miracles but when they would enter the Land those miracles would cease and Israel would have to live by the hidden miracles of normal everyday living" (Shem MiShmuel). "When they left Egypt, water, like food and shelter were given to Israel by revealed and public miracles. However, now, prior to their entry into Eretz Yisrael, the people had to be taught that in that Land, when they needed rain and water they would simply have to use the power of prayer-speech and G-d would grant the miracle. By smiting the rock instead of speaking to it, Moshe failed to teach them this lesson and he thereby forfeited the right to enter the Land of Israel" (Ha'ameik Davar).
MISC section - contents:
 Vebbe Rebbe
 From the virtual desk of the OU
The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah...
Q: Must someone in charge of a shul do bedikat chametz in the shul in addition to telling people to remove any chametz from their places?
A: The Yerushalmi (Pesachim 1:1) says that shuls and batei midrash need bedikat chametz because certain meals are held in them. The Tur (Orach Chayim 433, accepted by the Shulchan Aruch, OC 433:10) says that shuls of his time required it because small children would bring in food. Major Acharonim (Magen Avraham 433:19; Mishna B'rura 433:43) say that this is to be done with the rules of bedikat chametz, such as doing it on the night of the 14th by candle light. The Shulchan Aruch HaRav (433:36) and Mishna B'rura (ibid.) complain that shamashim are not sufficiently careful to do this bedika on the 14th at night.
Let us take a better look at the reason for this bedika. In general, there is a machloket Rishonim why we are required to do bedikat chametz. Rashi (Pesachim 2a - see Ran, Pesachim 1a) says that it is in order to avoid the prohibitions of bal yeira'eh and bal yimatzei (=byby; not to possess chametz on Pesach). Tosafot says that the Rabbis instituted bedikat chametz to distance people from coming to eat chametz.
It is unclear if the first reason applies to chametz that might have been left behind in a shul. The Chidushei Hagahot (on the Tur, ibid.) says that without the precedent of the Yerushalmi, we would say there is no need for bedika in shul, as byby could not apply to a public place that is not owned by an individual. The Perisha (433:11) says that we would have said that byby and bedika do not apply because whatever is left there becomes hefker (rendered ownerless). He points out that we see that the Yerushalmi assumes that we are more stringent regarding shuls than the regular rules would indicate. The Da'at Torah (on the Shulchan Aruch ibid.) seems to assume that the problem is that the community becomes partners in whatever is left in shul and that partners can violate byby in their joint possession. However, he questions whether there is much chance that there will be a significant amount (k'zayit per person), which would cause that issue.
The Aruch Hashulchan (OC 433:12) and Da'at Torah (ibid.) assume that, specifically in shul, the bedika was instituted because of concern that someone will come to eat it and, therefore, neither is convinced that one should make a b'racha on it. This is because the main institution of bedikat chametz with a b'racha was for possibilities of byby. The Shulchan Aruch HaRav and Mishna B'rura (ibid.) say that one should do it with a b'racha. Many suggest (see Y'chaveh Da'at I, 5) that to remove oneself from doubt of a b'racha l'vatala, he who checks the shul should first check his house and then go directly to the shul to check there based on the original b'racha. The traveling is not a hefsek (break) regarding the b'racha.
There are opinions that the bedikat chametz in shul is not a public obligation per se but that we are concerned that whoever might have left chametz behind (including the father of the young child we mentioned) would violate byby. The shamash has an obligation to look out for the members who might unknowingly be in that situation, and, in any case, whoever else is willing to help may search with a b'racha on behalf of nondescript others (see B'er Sarim IV, 68-69; Kinyan Torah Bahalacha V, 33).
Based on the above presentation, it is logical that bedikat chametz in a shul is an exception to the regular rules. Therefore, one could claim that there would not be a similar obligation to do a formal bedika in various other public facilities. However, we do note that Rav Ovadya Yosef (Yechaveh Da'at I, 5) assumes that public institutions such as bus companies and airlines should check their vehicles just as a shul does.
 Candle by Day
We strive to make our children independent because we have nothing to offer them. But what is their independence if not chaos? What we must do is make them entirely dependent, dependent upon the dictates of the good. And we must make ourselves exemplifiers of that good to them so that dependence upon us is the greatest gift they know; so that in being dependent upon us they are independent of evil. If we do this, our children will feel , not that they are dependent upon us, but that they depend upon us.
From "A Candle by Day" by Rabbi Shraga Silverstein
A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein
Now available at 054-209-9200
 CHIZUK and IDUD for Olim & not-yet-Olim respectively
Parshat Vayikra begins the Torah's presentation of the laws of korbanot.
In his commentary on Chumash, Rabbi Shimshon Refael Hirsch stresses the inaccuracy of the translation of korban as "sacrifice", since that "implies the idea of giving something up that is of value to oneself for the benefit of another, or of having to do without something of value, ideas which are diametrically opposed to the real meaning of korban. Rabbi Hirsch notes that the root word of KORBAN is KAROV, to come near, and understands its meaning to be coming into a closer relationship with G-d. In Rabbi Hirsch's words: "it is nearness to G-d which is striven for by a korban."
This understanding of korban explains the connection between korbanot and Eretz Yisrael.
The Holy Alshikh quotes our Sages' comment that of all the lands of the world, only the Holy Land is super- vised in a direct personal manner by G-d, while all other lands are entrusted to a ministering angel. Thus, Alshikh explains that a Jew can connect to G-d and to his own spiritual roots in the Holy Land more easily than in other land.
May we achieve this connection with the Creator speedily in our days, with the rebuilding of the Beit HaMikdash.
David Magence , Jerusalem
TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a
 Wisdom & Wit
At the Pesach Seder of the Tzemach Tzedek, after the middle matza had been broken, one of the guests tried to measure the two pieces, to see which was the bigger one, to be used for the afikoman. Seeing this, the Tzemach Tzedek exclaimed, "If one has to measure to know which of the two is the larger piece, the other one is the larger."
As Pesach approached and his community still had not yet paid him, R' Yitzchak Shmelkes told his people: "As Pesach time approaches, every Rav has two concerns: he needs a speech for Shabbos Hagadol and he needs money to buy the provisions for the festival. As to the first, that is not really a problem, because he can always use a speech he had given years ago.
The same cannot be said about the provisions for Pesach. He cannot use last year's matza for this year's seder."
The Brisker Rav, R' Velvel, was asked: "Rebbe, now that there are so many volumes of explanation of the Talmud, including many that delve deeply into the meaning of the text, wouldn't it be enough for a person to acquire all his Torah knowledge from what is already in print, rather than needing to learn with a Rebbe?"
"The purpose of a Rebbe," replied the Brisker, "and in this, no printed work can replace one - is to teach a person what not to say."
Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" available at your local Jewish bookstore (or should be). Excerpted with the permission of the copyright holder
 Parsha Points to Ponder - VAYIKRa
1) Why does the parsha begin with the words AND HE CALLED TO MOSHE without identifying G-D as the Torah usually does?
2) How can we understand the Torah's description of a sacrifice as a SWEET SMELL TO G-D (REI'ACH NICHO'ACH) (1:9)? After all, we know that G-D is not physical and has no sense of smell!
3) Why does the Torah say IF THE ANOINTED KOHEIN SHALL SIN TO THE GUILT OF THE PEOPLE (4:3), seemingly blaming the people for the sin of the kohein?
Ponder the questions first, then read here
1) Rabbeinu Bachya explains that Sefer Sh'mot concluded the with the description of G-D's Presence resting on the Mishkan. The Torah wants to emphasize that our Parsha is merely a continuation of the scene and that G-D had constricted Himself to the Holy of Holies and that Moshe could now enter the Ohel Moed. Had it stated that G-D CALLED TO MOSHE we would not have understood that this was a continuous flow from the end of Sh'mot to the beginning of Vayikra.
2) The Chidushei HaRim teaches that a REI'ACH, a scent, describes something that is recognized or detected far away. The sacrifice is simply a physical act which is only the representation of the fact that the person is changing his ways. G-D recognizing that we plan to change our ways is the REI'ACH which exudes from the sacrifice.
3) Rav Dovid Feinstein explains that TO THE GUILT OF THE PEOPLE does not mean that the people were responsible for the kohein's sinning. Rather, once the Kohein Gadol sins, the people will likely sin. His sin will lead TO THE GUILT OF THE PEOPLE. That is the great responsibility which our leaders carry and the Torah teaches this concept through these commands regarding the sin of the Kohein Gadol.
Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, email@example.com
 Portion from the Portion by Rakel Berenbaum
FEEDback to firstname.lastname@example.org
The Torah portion starts off with the word VAYIKRA - Hashem called to Moshe. When we look closely at the text of this verse we see that the last letter of the first word is written using a letter ALEF that is much smaller then the rest of the letters. What could be the hidden message in this minor change of dimension?
This change in the letter ALEF reminds us of another place in the Bible where a similar letter is changed in a different way. The book of DIVREI HAYAMIM (Chronicles) starts with a list of the generations from the creation of the world. The first word is ADAM (since he was the first human created) and there we find that the ALEF is bigger then the rest of the letters. Is there a message from this change as well, and is there some link between these seemingly disconnected verses?
ADAM was created by G-d Himself in the " divine image". Adam knew that he was better than all the animal kingdom around him. This knowledge seems to have gone to his head, made him overly proud and led him to sin with the Tree of Knowledge. The big ALEF in DIVREI HAYAMIM connected with the name of ADAM points to his feelings of self-importance. He felt he was big and great.
Moshe was also greater then all those around him. He was the greatest prophet who ever lived, being the one who talked face to face with G-d and brought down the Torah to the nation. But we are told that Moshe was ANAV, humble. Moshe was aware of his superior qualities, but this knowledge did not make him haughty. The BAAL HATURIM says the little ALEF here points to Moshe's humility - he didn't want to show off that Hashem spoke to him personally VAYIKRA - he wanted it to seem that it was VAYIKAR - just a coincidence.
How was Moshe able to recognize his own greatness but not become arrogant, whereas Adam was unable? Because he acknowledged that this greatness was given to him by Hashem. Without Hashem he would be nothing. That is a humbling realization.
We must all acknowledge our own greatness, our inborn potentials, talents and special capabilities. But we must remember that these are gifts given to us by Hashem in order to improve the world (TIKUN OLAM) in our own individual way. Hashem calls to us VAYIKRa, and endows us with greatness. We must utilize this greatness, but at the same time we must remember our place and remain humble like the small ALEF.
Since we discussed the significance of the big and little letter ALEF, this week's recipe is for a dish served with a big fish (salmon or other favorite fish) that is baked and set out on a plate garnished with small fish (sardines).
BIG & LITTLE FISH
2 lbs. (1 kilo) salmon (or your favorite fish) whole
1-2 Tbsp olive oil
1/2 tsp. salt
1/2 tsp. marjoram leaves
1/3 tsp. thyme leaves
1/2 tsp. garlic powder
1/8 tsp. white pepper
2 bay leaves
1/2 cup chopped onion
Sprinkle of paprika
1/2 cup of white wine
two cans sardines
Preheat oven to 350F (175C) Wash fish, pat dry and place in dish. Combine oil with salt and herbs. Dribble over fish. Top with bay leaves and onions. Sprinkle with paprika. Pour wine over all. Bake, uncovered, for 20 to 30 minutes or until fish flakes easily with a fork. Place on serving plate. Surround with sardines.
 Eco-Rabbi www.GreenProphet.com
Excerpts from a weekly blog by Yaakov Reichert, drawing lessons in ecology from Parshat HaShavua
Meat for G-d
I'm a vegetarian... sympathizer. Yeah, I couldn't go without eating meat. But I understand the importance of respecting the animal that gave up its life to be eaten.
Down the block from where I live there are regular hafganot, demonstrations, against the slaughter of innocent animals so that we evil meat eaters can have an unhealthily full stomach.
Personally, I think that they'd do a lot more for the well-being of animals if they would protest the mistreatment of animals, and not their being eaten. Sure, the mistreatment is addressed at the demonstrations, but I think the message is lost in the presentation. I would certainly sign a petition to that extent, instead of what happens now, when I just get hungry for a burger when I see them there...
Coming from this perspective, the idea of sacrificing an animal is not an easy one to wrap my head around. The way the sacrifices seem to be presented in the Torah, it sounds like needless slaughter.
A friend of mine is a vegetarian, and a kohein. He was talking with a friend of his who does eat meat and that friend asked if he would fulfill the priestly obligations of sacrificing and eating if the Temple were to be built in his lifetime. When my friend answered that yes, he would, his friend asked how he could be a vegetarian but be willing to sacrifice animals?
In response, my friend asked how his friend was willing to sacrifice an animal's life for his own pleasure but not in honor of the One who created him, and the animal, for that matter.
Interestingly, the bulk of sacrifices during the time of the Temple were eaten. People could not afford to eat meat on a regular basis. But a few times a year, people were commanded to bring a sacrifice. Most of the meat went to them and their family. A portion went to the kohein who sacrificed it. And a small portion went to G-d, so to speak.
A person ate their sacrifice with friends and family because the law is that you had to finish it before the end of the day - a fringe benefit in pre-refrigeration days. And it was probably the most meat that they would have eaten all that year.
In days when buying a cow was the equivalent to buying a car today, it's hard for me to imagine that people were as wasteful with meat as they are today. The few sacrifices that were totally burnt were done so so that the person bringing the sacrifice would feel as if it was supposed to be them in the animal's place. A sacrifice to G-d. And when you raise the animal and bring it on foot across the country I can imagine that you truly felt it.
Consequently, the laws sound so gruesome because they cover every detail of how to sacrifice the animal, so that nothing goes to waste.
I wish that today people would think twice before they cook, eat and dispose of their meat. As I said, I could not give up meat. But I think that there is something special about dedicating the meat that you eat to G-d, the Creator of it all.
You can either ask others how do you really say Thermos in Hebrew... or you can ask them what a SHMARCHOM is? Your choice. See how many people connect the two words. Most people think that a Thermos is TERMOS, which you can get away with - but it's no fun. And how do you really say it in English? Thermos is a brand name. Vacuum bottle or vacuum flask.
The corona is a type of plasma "atmosphere" of the Sun extending millions of kilometers into space, most easily seen during a total solar eclipse. In Heb. ATARA
 Birkat HaIlanot
The bracha is said only once a year, during the month of Nissan, on fruit trees in blossom. It is not said on flowering trees that do not bear fruit. (Say the bracha ONLY if you are sure that the trees will bear fruit.)
It is not said on fruit trees that already have fruit; only on fruit trees when they display the flower blossoms that precede their fruit. It is preferable to say the bracha on at least two trees. The bracha should be said with a sense of awe, appreciation, admiration, and joy of HaShem and the world He created for us. We specifically acknowledge Him in the presence of fruit trees which delight our senses with their floral displays, even before they provide us with their tasty fruit. We realize that this is an extra-special gift from G-d to us.
BARUCH ATA HASHEM ELOKEINU MELECH HAOLAM SHELO CHISAR B'OLAMO KLUM, U'VARA VO BRIYOT TOVOT V'ILANOT TOVIM L'HANOT BNEI ADAM: (Some versions have DAVAR instead of KLUM)
Some add these T'hilim 122/128
Trees - by Joyce Kilmer
I think that I shall never see
A poem as lovely as a tree.
A tree whose hungry mouth is prest
Against the earth's sweet flowing breast;
A tree that looks to God all day,
And lifts her leafy arms to pray;
A tree that may in summer wear
A nest of robins in her hair;
Upon whose bosom snow has lain;
Who intimately lives with rain.
Poems are made by fools like me,
But only God can make a tree.
 Divrei Menachem
A story is told of the shammas of a venerable Chassidishe Rebbe who was wont to spy on his master through a little hole he'd carved in the door of the rabbi's study. Once, in the middle of the night, the shammas heard the Rebbe creep into his room and so, as was his custom, he followed the Rebbe and peered through the hole?
To his amazement, he saw the Rebbe dancing and singing with glee as he held what appeared to be a letter in his hand. This repeated itself for three nights until, unable to control his curiosity, the shammas waited till the Rebbe went back to sleep, opened the rabbi's door and flung himself towards the envelope lying on the table in the study.
When he opened it, he saw but a blank sheet of paper! After confessing to the Rebbe that he'd spied on him, the Rebbe explained: "I and my friend know each other so well, we have no need to write anything - it's enough that I just receive the envelope and I jump with joy!"
So it was with Hashem and Moshe. After all the events described in the book of Sh'mot, the Book of Vayikra could open with but the simple words, "And He called to Moshe?" If only we too could reach such an intimate connection with Hashem that we'd intuitively hear His call!
Shabbat Shalom, Menachem Persoff
Towards better Davening and Torah Reading
The Dropped Dot
There are many possible contexts for the following review, but we will use the upcoming Birkat HaChama as the context.
The bracha in question, as you (hopefully) know, is the once-in-28-year bracha of Birkat HaChama, as well as the anytime bracha for lightning, a shooting star, a comet, and some other wonders of nature.
...OSEH MAASE V'REISHIT....
We are here just looking at one thing: the word V'REISHIT, the first letter of which is a BET from which the DAGESH KAL has fallen. If you say B'REISHIT, you are still "YOTZEI", but for the fine-tuning we seek with this column, V'REISHIT is correct.
The general rule that the letters BEGED-KEFET (BET, GIMEL, DALET, KAF, PEI, and TAV) have a DAGESH at the beginning of a word, has an exception. When the word beginning with one of those letters follows a word - in the same phrase - that ends in a silent HEI, an ALEF, a VAV of a CHOLOM or SHURUK (not a VAV that is sounded), a YUD (with exceptions) or a word with a KAMATZ under its last letter (which is followed by a virtual silent HEI), then the DAGESH drops out.
Havdala's BOREI MINEI V'SAMIM is another example of this rule.
With so much hype and enthusiasm being generated for the upcoming Birkat HaChama, let's at least get the bracha right. Obviously there is more required of us for all brachot than just careful pronunciation - understanding the words, having proper KAVANA... but proper pronunciation and accenting is something.
The cellphone represents the two K'RUVIM on the KAPORET of the ARON, since that is where G-d's voice to Moshe seemed to emanate from - as in VAYIKRA EL MOSHE... (Come to think of it, communication by G-d to Moshe definitely does NOT come via a cellphone - proof: Moshe was told to remove his shoes when approaching the Burning Bush; the first cellphone - and the symbol of cellphones - was Maxwell Smart's shoe. Therefore, communication from G-d to Moshe was definitely not via cellphone.)
Central to the sedra and to this ParshaPix is the Mizbei'ach and the Davka Judaica graphic of it, respectively. Just about every other element of the ParshaPix is related to the Mizbei'ach and Korbanot. As follows...
Lower-left is a PAR, bull, one of the animals "fit for the Altar".
To the right of the bull is a ram (or at least part of it).
Above the bull is a goat.
Above the ramp of the Mizbei'ach is a turtle dove, one of the two types of doves that can be brought as a Korban.
To the right of the Mizbei'ach is a kidney, one of the inner organs of the korbanot that are mentioned repeatedly in the sedra.
In the upper-right corner is the Morton Salt girl representing the salt that was to be put on all Korbanot. And the salt that we are forbidden to leave off of a Korban. Salt is the subject of both a positive mitzva and a prohibition.
Menachot - offerings from the plant world, are made with fine flour...
And olive oil (pictured to the left of the Mizbei'ach)...
And the spice L'VONA - frankincense in English. Lower-right corner picture is of the frankincense plant. By the way, water was an ingredient in most Menachot, even though it isn't specified in the Written Torah.
Menachot - meal offerings - were prepared in different ways. Some were baked in an oven (below the kidney and above the L'VONA...
Some were fried in a frying pan... As we sing in the Shabbat day Z'mira, BARCH KEIL ELYON... in which we poetically ask G-d to be pleased with our Shabbat observance like a MINCHA AL MACHAVAT, like the flour-oil offering that is fried.
Some Menachot are roasted on an open fire.
The portion of a Mincha that was burned on the Mizbei'ach is a K'MITZA, a limited handful - diagram of a K'MITZA is seen in the ParshaPix.
And there is one Unexplained
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 (V-P-HaChodesh) TTriddles:
 Neither UMASACH nor VAICHAS
UMASACH... (Sh'mot 38:18-20) is the Maftir for Parshat Vayak-heil. VAICHAS... (Sh'mot 40:34-38) is the Maftir for Parshat P'kudei. Neither set of p'sukim served as the Maftir last Shabbat, but rather Sh'mot 12:1-20 is/was the Maftir for Parshat HaChodesh. As far as Maftirs go, it is long, in thrid place behind Parshat Para's 22 p'sukim. Both of those Maftirs - which are always read on consecutive Shabbatot, are dwarfed by the Maftir for the second Shabbat Chanuka (when there are two Shabbatot Chanuka) - D'varim 7:54-89 + 8:1-4 - a total of 40 p'sukim. For your further edification... Regular sedra Maftirs range from 3 to 6 p'sukim. Special haftaras range from Zachor's 3 p'sukim to 10 p'sukim (first day of Pesach) to the big 3 just mentioned here.
 The second and in six? NO!
TOLA'AT SHANI or SH'NI TOLA'AT is the Torah's term for red dyed wool or a thrtead of that wool. With that meaning, there are 32 occurrences in Tanach. Most often (over 20 times), TOLA'AT SHANI is followed by the word for linen or linen thread - SHEISH. Whenever one (well, not every ONE, but some people, at least) sees the word SHANI and then SHEISH, the numbers 2 and 6 come to mind - even though neither word is referring to a number in these contexts. One particular time, in Sh'mot 35:35, to be specific, we find B'TOLA'AT HASHANI UVASHEISH - referring to the expert craftsmen (make that craftspeople - you know why) who will be working with the various materials, including "with the red-dyed wool and the linen". When you just look at the words - especially in a Torah scroll without vowels, the words strike you as THE SECOND AND IN SIX. Is that what they mean? NO!
 halachot of money matters = TESHI
Of the four sections of Shulchan Aruch, the fourth one is the one dealing with the halachot of money matters. That fourth section is called CHOSHEN MISHPAT, which is a term for the breastplate of the Kohein Gadol. But if we divide the CHOSEN as we do the SHULCHAN ARUCH, into four TURIM (rows or sections), then the fourth TUR corresponds to the fourth TUR of stones on the CHOSHEN, which are TARSHISH, SHOHAM, and YA-SH'FEI. The initials of the names of those three stones spell TESHI.
 2J*, 2K*, 2C, 3A
Numbers indicate books in the Torah; letters indicate sedras within each book. 2J is the tenth sedra in the second book, Sh'mot. That sedra is Vayak-heil. Asterisk means it was read in its entirety. 2K* is the whole sedra of P'kudei. 2C is Parshat Bo, part of which is read for the Maftir of HaChodesh. 3A refers to the first sedra of the third book, namely, Vayikra, part of which is read at Mincha of Shabbat Vayak-heil/P'kudei. The TTriddle is the code for the Torah reading of last Shabbat.
 from Hebrew to Aramaic: down 14.3%, up .6%, down 52.6%
Gold, silver, and copper seem to be a favorite TTriddle maker for the sedras in the second half of Sh'mot. In the ParshaPix we have Rabbi Sholom Gold, the Lone Ranger's horse Silver, and a British bobby a.k.a. copper. Last year, Dore Gold and Sgt. Bilko played by Phil Silvers did the honors. And there have been plenty of regular TTriddles ending up with these metals. This time, the TTriddle is based on gimatriya of the Hebrew and the Aramaic for each one. ZAHAV in Hebrew is DAHAVA in Aramaic. The gimatriya of the Hebrew word is 14 and the Aramaic is 12, a drop of 14.3%. KESEF at 160 rises to KASPA at 161 - up .6%. The big "loser" is copper, with N'CHOSHET at 758 and N'CHASHA down to 359 - a loss of 52.6%.
 Some Unexplaineds in the ParshaPix
ACE (of hearts, suit is irrelevant) and the letter S, & with means AND but is really made up of an E and a T which spells ET, Latin for AND and the numeral 8. All these go together. At the beginning of Vayak-heil is a sequence of nine p'sukim (11-19) in which the word ALEF-TAV occurs 41 times! Some of those times, the word is prefixed by a VAV. More to the point, some of the times, the ALEF is voweled with a SEGOL and other times, with a TZEIREI. In the Ashkenazic pronunciation, the word is either ES or EIS, depending upon what's under the ALEF. In the S'faradic pronunciation, the word is either ET or EIT. This section of p'sukim is a BK's (Baal Korei or, more correctly, Baal K'ri'a) nightmare. The word with the SEGOL usually has no TROP-mark on it; with the TZEIREI, it has a cantillation mark. Even if you use that as an indicator, the portion is still hard to read without a mistake. Saying ET instead of EIT or vice versa does not change the meaning of the words, and therefore, a mistake need not (and should not) be corrected during layning. But it still is a matter of elegance of the reading to get them all right.
 The other Unexplained...
There are two bunches of scallions - a.k.a. spring onions, positioned such that they form the shape of the letter L. Onion is BATZAL in Hebrew, so we have a pictogram for BATZAL-L or B'TZAL'EIL b. URI b. CHUR of the tribe of Yehuda, the chief artisan of the Mishkan.
 The MazalPic a.k.a. the Z.V.T (Zodiac Visual TTriddle)
There is a picture of a car. Several TTriddle solvers attempted to identify it as a Dodge Aries. It isn't. It's just a generic graphic of a car. Meant to be the syllable CAR. This, followed by a candle - in Hebrew, this time, representing the syllable NER. And finally, the letter O (second use of the Scrabble tile font for a letter, here, purposely chosen so no one could call it a zero and be misled in the solution of a TTriddle. CARNERO is Spanish for sheep or RAM, in Latin, Aries, in Hebrew, T'LEH, the mazal of Nisan.
This week's TTriddles:
 George Bernard's roof
 Piece of paper measuring 10cm x 6.237cm
 4 x 58.5 in 213
 what did the omelet do at 12:20pm?
 the great-grandchild of a rabbit?
 small ALEF or dropped YUD
 National Association of Constitutional Lawyers
 How many A's is it spelled with?
 Vayikra & Shoftim; B'reishit just missed it
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
The Yair Landau Memorial Library
NESTO Native English-Speaking Teen Olim
OU Israel's Youth Program for Anglo-Israelis
Chaim Pelzner, Director - Saara Horiwtz Asst. Dir., Shayna Katz, Elisheva Cikk, Bnot Sherut
tel. 560-9100 ext. 138 - fax: 561-7432
Partially funded by the Jewish Agency for Israel
Jr. NESTO for grades 7-8 - Sr. NESTO for 9-12 - Both meeting Tuesdays at 5:00pm
NESTO's home is the Israel Center's Teichman Family Youth Center
Camp Dror - www.campdror.com
Travel Desk: 560-9110 direct
THE TRAVEL DESK is for making reservations and receiving info about Israel Center tiyulim. Please note that ALL Israel Center tiyulim require advance registration.
And to help you - whether you live in Israel or abroad -make hotel reservations throughout Israel (thru Travel Deal (02) 659-8916, www.traveldealisrael.com
At your service MONDAY, TUESDAY, THURSDAY 11:00am-4:00pm (other times leave a message and they will be picked up)
Call Naomi at the OU Israel Center Travel Desk, 560-9110; fax: 566-0156; email: email@example.com - Outside Travel Desk hours, please leave a message...
or call 050-725-8392 - Sundays and Wednesdays between 8-11pm ONLY.
BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; if you call, you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul.
CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants.
STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (560-9110) to see if we have any tiyulim or Shabbatonim (call Ita Rochel 560-9125) that they might be interested in.
KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-in-Israel-Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center.
Calls from abroad: Due to time differences, we recommend that people from abroad fax 972-2-5660156 for attention of Travel Desk or email firstname.lastname@example.org. Please be sure to include email or fax number for reply, in addition to phone number.
Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel
BOOKED - Call to be waitlisted - Shabbaton HaGadol - Shabbat Parshat Tzav - Shabbat HaGadol - 10 Nissan. April 3-4, '09; Drashot by Rabbi Sholom Gold, Shiurim, mini-shiurim, Divrei Torah, Tidbits - People have already signed up - Limited space; don't be closed out! 250NIS p.p. - no partials - Registration during Sh'vat for members only; Call 560-9125 - From Adar, open to non-members too at 280NIS p.p.
See the world-famous BELZ Synagogue - WED April 1st 1:30pm; Sign up early, 25NIS per person, Advance registration & payment required, Meeting place details upon registration - Sign up with the Travel Desk, (02) 560-9110 or 050-725-8392
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!
Tanach Tiyulim in cooperation with the Israel Center - DO NOT CALL THE TRAVEL DESK
For itineraries and further details: 052-422-8601- email@example.com
MON March 30th - In the Footsteps of Elisha with Shani Taragin
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
The Back Page of TT854
The Avrom Silver Jerusalem College for Adults - Dean, Rabbi Sholom Gold, is the educational component of the Seymour J. Abrams Orthodox Union Jerusalem World Center and incorporates all the classes & lectures of the OU Israel Center.
"Regular" IC classes & lectures - Life members - free, 25NIS members, 30NIS non-members
No one will be turned away for inability to pay. Membership 250NIS couple, 180NIS single.
Programs of the Center are partially funded by the Jewish Agency for Israel
Schedule for WED 29 Adar (March 25th) to Friday 9 Nisan (April 3)
WED, 29 Adar / March 25th
9:00am Parshat HaShavua Dr. Avivah Gottlieb Zornberg
10:45am Parshat HaShavua Rabbi Yosef Wolicki
various times MINI-Shiur/Divrei Torah while you fold
12:30pm VIDEO / LIBRARY: Rabbi Gold - Eretz Yisrael in the Haggada
Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722
1:30pm Knitting 101 in the library with Verna
2:30pm Women's Beit Midrash - Pearl Borow
First hour: the KUZARI; Second hour on Chumash with Rashi
7:30pm Rabbi Chaim Eisen on Birkat HaChama
Thursday, Rosh Chodesh Nisan / March 26th
various times MINI-Shiur/Divrei Torah while you fold
Thursday, February 26th, 8:00pm - free of charge - The Joy Club with Rabbi Zelig Pliskin
Move clocks ahead one hour for Summer Time - FRI Mar 27 - 1:59am IST is followed by 3:00am IDT
Friday 2 Nisan / March 27th
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
The Early Shabbat Minyan will IY"H begin on Erev Shabbat Parshat Sh'mini, April 17th
Mincha at 5:33pm (Plag 5:48pm) - Look for the Early Shabbat Guide in next week's TT
Shabbat day 3 Nisan/March 28th - Shabbat Parshat Vayikra
5:00pm Rabbi Yaakov Moshe Poupko - "Is it Responsible to Reveal a Reason"
Note: the "Summer" times of 5:00 and 6:00pm remain until before Rosh HaShana
Motza'ei Shabbat, 4 Nisan/ march 28th
Motza'ei Shabbat, March 28th, 9:00pm (summer time)
The Kabalistic Link between Birkat HaChama and Pesach - Pre-Pesach Shiur by Rabbi Ephraim Sprecher
Sun-Thu in the Ganchrow Beis Medrash (first floor)
10:00am SUN/TUE/THU Rabbi Chaim Sendic will be subbing for Rabbi Bienenfeld on Thursday, Sunday, and Tuesday - March 26, 29, 31 - He will be covering various topics on Korban Pesach, Rabbi Bienenfeld will resume his shiur on THU, 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)
Mon/Tue 3:15pm High level shiur for men with Rabbi Chaim Sendic - Hilchot Shabbat
4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell - resumes after Nisan
Sunday 4 Nisan/ March 29th
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
2:00pm Kabalistic Insights on the Hagada Rabbi Ephraim Sprecher
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 5 Nisan/March 30th
N'SHEI LIBRARY: 10:00-12:30
The shiurim of Pearl Borow and Rabbi Leff will resume after Pesach IY"H
11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524
MON MAR 30 Shprintzee Rappaport - Pesach Symbols - Not just for Children
Women's Beit Midrash
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)
8:30pm Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan: SHMUEL (in Hebrew) Details? Call Sam Finkel 052-469-1263
MASK - J'lem Chapter at the Israel Center - maskjerusalem.cjb.net 0507542717; NEXT MEETING: after Pesach
Tuesday 6 Nisan/March 31st
The Israel Center and the Old City Free Loan Association - 20th year - well over 5000 loans granted
Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 Please bring ID
Special Pre-Pesach Shiurim
9:00am - Rabbi Aharon Adler
10:15am - Rabbi Sholom Gold
Jewish History, 2nd Temple Period - Dr. Henry Goldblum resumes IY"H after Pesach
Workshops for women with Esther Sutton resume IY"H after Pesach
VIDEO - TUE MAR 31 Dr. Avivah Gottlieb Zornberg "I Know Their Pain: Cruelty and Compassion
in the Pesach Narrative"
Meet the Meforshim - Rabbi Yonatan Kolatch resumes IY"H after Pesach
Tuesday, March 31st 8:00pm -"Israel - Ancient Roots, Modern Miracle" a video production by Shalom Pollack, veteran tour guide. Come on a virtual tiyul of Yerushalayim, Hevron, Gush Etzion, Masada and more...
Wednesday, April 1sr/ 7 Nisan
Rabbi Macy Gordon will resume IYH after Pesach
10:45am - Even if we all were wise, and perceptive, experienced, and versed in Torah, it would still be our duty...Join Rabbi Yosef Wolicki for a special pre-Pesach shiur on the Seder to help us be wiser, more perceptive...various times
MINI-Shiur/Divrei Torah while you fold including a mini-shiur by Sara Berelowitz in memory of her father, Harold Bonime z"l
WED Apr 1 Rabbi Aharon Adler "Exploring Pesach Themes in Talmudic Sources"
Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722
1:30pm Knitting 101 in the library with Verna
Women's Beit Midrash - Pearl Borow resumes IY"H after Pesach
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
Dr. Hayim Abramson will resume IY"H after Pesach
various times MINI-Shiur/Divrei Torah while you fold
Lots of Folding
Friday 9 Nisan/April 3rd
9:00am Rabbi Chaim Eisen's shiur: The Weird and Wonderful World of Aggadah
11:00am RCA Daf Yomi
UPCOMING at the Israel Center
Shabbat Hagadol Drasha, April 4th, 9:14 pm at Yeshurun by Rabbi Shlomo Riskin
Monday, April 20th, 11:36am - "Memories of the Shoah" Guest Speaker: 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
Gala Yom Yerushalayim Dinner at the Ramada - Thursday, May 21st
OU Kashrut ï NCSY ï Jewish Action ï NJCD / Yachad / Our Way ï IPA ï Synagogue Support Services ï OURadio.org ï Young Leadership ï Project Areivim ï OU West Coast
Stephen Savitsky, President, Orthodox Union
Harvey Blitz, Chairman of the Board, Orthodox Union
Rabbi Tzvi Hersh Weinreb, Exec. Vice President, OU
Eliezer Edelman, Exec. Dir. Operations and Management
Headquarters: 11 Broadway, New York, NY 10004
212-563-4000 ï website: www.ou.org
Seymour J. Abrams ï Orthodox Union ï Jerusalem World Center
Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk
OU Israel Center programs ï Makom BaLev ï Lev Yehudi ï Pearl & Harold M. Jacobs ZULA Center ï Machon Maayan ï NESTO ï The Jack Gindi Oraita Program ï Mashiv HaRuach ï OU Kashrut Israel
Yitzchak Fund, President, OU Israel
Rabbi Emanuel Quint, Senior Vice President
Prof. Meni Koslowsky, Vice President
Stuart Hershkowitz, Vaad member
Moshe Kempinski, Vaad member
Sandy Kestenbaum, Vaad member
Zvi Sand, Vaad member
Harvey Wolinetz, Vaad member
Rabbi Avi Berman, Director-General, OU Israel
Menachem Persoff, Director of Programs, Israel Center
Phil Chernofsky, Educational Director and TT editor
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Torah Tidbits and many of the projects of OU Israel are assisted by grants from The Jewish Agency for Israel
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