Shavuot - Naso May 28-30, 2009 - 6-7 Sivan 5769 This Shabbat is the 243rd day (of 354), 35th Shabbat (of 50) of 5769 Shabbat in Chutz LaAretz - 2nd day of Shavuot, no Pirkei Avot 1st Perek of Pirkei Avot in Israel DOVID MELECH YISRAEL CHAI V'KAYAM Orthodox Union OU Kashrut • NCSY • Jewish Action • NJCD / Yachad / Our Way • IPA • Synagogue Support Services • OURadio.org • Young Leadership • Project Areivim • OU West Coast Stephen Savitsky, President, Orthodox Union Harvey Blitz, Chairman of the Board, Orthodox Union Rabbi Steven Weil, Executive Vice President Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus Headquarters: 11 Broadway, New York, NY 10004 212-563-4000 • website: www.ou.org OU ISRAEL Seymour J. Abrams • Orthodox Union • Jerusalem World Center Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk OU Israel Center programs • Makom BaLev • Lev Yehudi • Pearl & Harold M. Jacobs ZULA Center • Machon Maayan • NESTO • The Jack Gindi Oraita Program • Mashiv HaRuach • OU Kashrut Israel Yitzchak Fund, President, OU Israel Rabbi Emanuel Quint, Senior Vice President Prof. Meni Koslowsky, Vice President Stuart Hershkowitz, Vaad member Moshe Kempinski, Vaad member Sandy Kestenbaum, Vaad member Zvi Sand, Vaad member Harvey Wolinetz, Vaad member Rabbi Avi Berman, Director-General, OU Israel David Katz, CFO, OU Israel Menachem Persoff, Director of Programs, Israel Center Phil Chernofsky, Educational Director and TT editor 22 Keren HaYesod • POB 37015 • Jerusalem 91370 phone: (02) 560 9100 • fax: (02) 566-0156 email: office@ouisrael.org • website: www.ouisrael.org Torah Tidbits and many of the projects of OU Israel are assisted by grants from The Jewish Agency for Israel Founders and initial benefactors of the Israel Center: George z”l and Ilse Falk Torah Tidbits Phil Chernofsky, editor • tt@ouisrael.org • (02) 560-9100 ext. 124 Advertising: Ita Rochel • ttads@ouisrael.org • (02) 560-9100 ext. 125 Torah Tidbits is produced, printed*, collated, and folded in-house at the Israel Center TT Distribution • ttdist@ouisrael.org • 0505-772-111 website: www.ou.org/torah/tt Ranges are 10 days, WED-FRI 4-13 Sivan (May 27 - June 5) Earliest Talit & T'filin 4:38-4:35am Sunrise 5:37-5:34am Sof Z'man K' Sh'ma 9:06-9:05am (Magen Avraham: 8:12-8:10am) Sof Z'man T'fila 10:16-10:16am (Magen Avraham: 9:40-9:39am) Chatzot 12:36Ό-12:37½pm (halachic noon) Mincha Gedola 1:12-1:13pm (earliest Mincha) Plag Mincha 6:09-6:13Όpm Sunset 7:41-7:46pm (based on sea level: 7:36-7:41pm) Candle Lighting (Earliest candle lighting - PLAG) and Havdala times - Israel Summer Time Correct for TT 861 - Rabbeinu Tam (J'm) - 9:04pm Candle Lighting & Havdala Shavuot candles - Thu May28 Shabbat candles Fri May29 Havdala Motza"Sh May 30 Yerushalayim 7:02 7:03 8:21 Rabeinu Tam (J'lem) 9:04 S'derot 7:18 7:19 8:22 Gush Etzion 7:17 7:17 8:21 Raanana 7:19 7:20 8:23 Beit Shemesh 7:18 7:18 8:21 Rehovot 7:19 7:19 8:23 Netanya 7:19 7:20 8:24 Be'er Sheva 7:15 7:16 8:21 Modi'in 7:18 7:18 8:22 Petach Tikva 7:02 7:03 8:23 Maale Adumim 7:02 7:03 8:20 Ginot Shomron 7:19 7:18 8:22 Gush Shilo 7:17 7:18 8:21 K4/Hevron 7:17 7:17 8:20 Giv'at Z'ev 7:17 7:18 8:21 Yad Binyamin 7:18 7:19 8:22 Ashkelon 7:19 7:20 8:23 Tzfat 7:08 7:09 8:23 Notes: We have not included an "earliest time" for Shavuot because davening Maariv and starting Shabbat early is considered to be cutting into the completeness of the 49 days and 7 weeks of the Omer. Whether this is really so is debatable, but it is, nonetheless, the standard practice not to daven Maariv on Leil Shavuot before dark. Similarly, it is not common to take early Shabbat this week. This doesn't mean that it may not be done - it just isn't common to do. For Yom Tov, a woman need not light first and then say the bracha (as she does for Shabbat candles), since one may handle fire and light from one candle to another on Yom Tov. Therefore it is possible - and preferable - to recite brachot immediately before performance of the mitzva (which is the general rule for brachot and their mitzvot, Shabbat candles being a notable exception). A woman who wants to light for Yom Tov that same way she lights for Shabbat, may do so. Some light Yom Tov candles after shul, before the meal. Then, a pre-existing flame must be used and the brachot should be said first, then light (and not use the "Shabbat candle lighting method"). Lighting for Shabbat must be from an existing flame and women light first, cover their eyes and say the bracha (as usual). No havdala from Shavuot to Shabbat, since one is going from a lower K'dusha to a higher one. Havdala after Shabbat is as always - Introductory p'sukim, wine, b'samim, fire, and havdala brachot. 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... With the molad on Sunday morning, the first op for Kiddush L'vana according the the GR"A (Minhag Yerushalayim) is Wednesday, May 27th. Many people follow the practice of saying KL on Motza'ei Shavuot, even if they could have said it before Yom Tov. This year, with Shabbat following Yom Tov, the time for KL would be Motza'ei Shabbat, May 30th. This would still be too soon for "strict 7 days after the molad" people. Their first op will be Sunday night, May 31. To clarify (again). Minhag Yerushalayim (based on the GR"A) is to take the first opportunity after three full days after the molad. This, rather than wait even a couple of days for Motza'ei Shabbat (a special time for KL), or Motza'ei Yom Kippur, Shavu'ot, Tish'a b'Av. This, in summer as well as winter. Except for the dedicated Minhag Yerushalayim enthusiasts, Many people and shuls do wait for the traditionally favored times, Motza'ei Shavuot being one of them. (But this year, as mentioned, after Shabbat.) Clarification: When Shavuot is on Friday, we in Israel follow it with Shabbat Parshat Naso and in Chutz LaAretz, they have a second day of Shavuot. They don't read Naso until next Shabbat, when we read B'haalot'cha. This "out of synch" situation continues for a total of five Shabbatot. On the sixth Shabbat, when we read Balak, they catch up by reading Chukat Balak. From Shabbat Parshat Pinchas, we are all back in synch. This happens in 12-month years and 13-month years. With Shavuot, there is no difference. It happens 28% of the time. It happened last 3 years ago (7 times in the past 14 years - counting this one). It is next scheduled 11 years from now. The other situation that gets us out of synch with Chu"l is Pesach from Shabbat to Friday, with their 8th day on Shabbat, when we resume Parshat HaShavua. That occurs another 28% of the time. In the case of Pesach, there is a difference between a one- and two-Adar year. One- Adar years have more double sedras for us to split and let Chu"l catch up. It is B'har-B'chukotai that is used for that purpose. In a 13-month year (two Adars), the first available double to split is Matot-Mas'ei. This means a 15-Shabbat period of out of synch, rather than 6 Shabbatot for each of the other situations. And that's the story. More often than not, we have a period of out-of-synch for sedra of the week. Someone traveling from Israel to Chu"l and back will miss a sedra. (There are minyanim available in some places abroad, with the Israel sedra being layned for travelers from Israel. Whether it is necessary or even desirable is debatable.) Going from Chu"l to Israel and back can result in hearing a sedra twice. Warning for Bar Mitzva boys and their families who live outside of Israel and are celebrating their Bar Mitzva in Israel. Verify your sedra before you put in all the time to prepare it. It has happened that a family arrives here and discovers on Shabbat morning that the young lad has studied the wrong sedra. It could be funny... but it's not. For Pirkei Avot, we continue this Shabbat with the first perek again, and in Chu"l they don't start the next cycle until next week. We remain out of synch almost all the way to Rosh HaShana. Commitment Checklist B'CHOL DOR VADOR... In every generation, a person must see himself as if he stood at Sinai and received the Torah. We don't actually say words to that effect; the concept is borrowed from the Pesach Hagada, as you, no doubt, recognized. But if we don't recite these words, we definitely must mean them as much as the Seder's B'CHOL DOR VADOR. In the third month following the Exodus, on THIS DAY, we arrived at Sinai. Rashi says, on THIS DAY (and not on that day), to teach us that the words of Torah should be fresh in our eyes as if we received them today. That's the idea. Let's see its ramifications for us. VAYICHAN SHAM YISRAEL NEGED HAHAR. And Israel camped opposite the mountain, as one person with one heart. Are we, the Jewish people, unified and with one heart, in our readiness to do and to hear all that G-d demands of us? We should be. But are we? Jewish Unity is one item on the checklist. There are more. There's the deal the HaShem made with us at Har Sinai, prior to Matan Torah. "And now, if you will really listen to Me and preserve My covenant, then you will be My chosen, my treasure... And you will be to Me a kingdom of kohanim and a holy nation." That offer was not just for that generation; G-d offers us today the exact same deal. The people of that generation proclaimed that they would do all that G-d tells them. Are we making that same commitment? Then there's the Big Ten. Belief in G-d. Not just the opening line of the Aseret HaDibrot - it's on our check list. Not enough for us to hear the words read from a Torah on Shavuot morning. We must examine our belief and our commitment to G-d and Torah. This is what it means to relive the experience of Matan Torah as if today you received the Torah anew. And Shabbat. And interpersonal mitzvot. And on and on. And part of the commitment check- list is taking the right part of the behavior of our forebearers as our own, AND rejecting their wrong behavior. Big challenge. Let's do it. NASO STATS 35th of 54 sedras; 2nd of 10 in Bamidbar Written on 311 lines in a Sefer Torah (7.4 cols) 26 Parshiyot; 18 open, 8 closed only 4 sedras have more parshiyot 176 p'sukim, 2264 words, 8632 letters Indisputably the longest sedra in the Torah, however you count length. Naso is well below average, though, in length of p'sukim, but not enough to affect its first place ranking MITZVOT 18 mitzvot; 7 positive, 11 prohibitions - the most in any of Bamidbar's sedras (Korach is next with 9) Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. [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 - 17 p'sukim - 4:21-37 [P> 4:21 (8)] The second count of Levi continues with the family branch of Gershon. The first count was of males from 30 days old and up. This count is of males between 30 and 50 years of age only. That constitutes the work-force for the Mishkan. Note: The starting age for a Levi's service is 30. In the Beit HaMikdash, there is no maximum age. In the Mishkan, however, since a Levi's work required carrying Mishkan components in addition to singing and guarding, there was a mandatory retirement age of 50 for the strenuous tasks. Also note that the family-branch of K'hat was counted and their tasks were enumerated at the end of Bamidbar. Gershon's tasks include: the three coverings of the Mishkan - the Mishkan (intricately woven, multicolored, first layer), the Ohel (goat's hair, woven middle covering), and the Michseh (outer covering - dyed ram skin and tachash skin); the curtain at the entrance of Ohel Moed (same weave as the Mishkan); the linen curtain material that surrounded the courtyard, and the entrance curtain of the courtyard; the securing stakes and related tools. Leviyim were to function only as instructed by the kohanim. The supervisor of family Gershon is Aharon's son Itamar. Question: Look over the list of that which the Gershon family carried. Why isn't the Parochet on the list? The answer is at the end of B'midbar. [S> 4:29 (9)] Family-branch Merari was also counted - males between 30 and 50 years of age. They were in charge of the wall-boards of the Mishkan, beams, posts, and foundations. Similarly, the courtyard posts, stakes, foundation sockets, and related tools. Itamar was their supervisor too. (Merari used 4 of the 6 wagons - see towards the end of the sedra - and Gerson used the other 2. K'hat used their shoulders.) The counts of the work-forces of Levi came to: 2750 for K'hat... Levi - Second Aliya - 12 p'sukim - 4:38-49 [S> 4:38 (12)] 2630 for Gershon, and 3200 for Merari. The total work-force of Levi in the Mishkan was 8580. (The position of "Sheni" might vary in different editions of the Chumash.) SDT:...LA'AVOD AVODAT AVODA VA'AVODAT MASA... Note the four words in a row with the same root. Rashi says the Avodat Avoda (kind of a strange phrase) refers to playing musical instruments. As far as Avodat Masa is concerned - the Gemara in Chulim comments that only when there is heavy manual labor involved, then there is an age limit for the Leviyim (as was mentioned above). And it seems that the age limit of 50 was only for the carrying. In other words, a Levi was able to continue serving in the Mishkan after 50, but only for SHIRA and SH'MIRA. (Yet the count was only for Leviyim from 30-50. Interesting!) Shlishi - Third Aliya - 10 p'sukim - 5:1-10 [P> 5:1 (4)] People who are ritually defiled from any of three specific types (ZARAAT, ZAV, T'MEI MEIT), are to be excluded from the camp pending purification [362,A31 5:2]. We are taught that the three have different restrictions, as follows: A "m'tzora" is excluded from the entire camp of Israel and must remain in isolation until purification. The "zav" and "zava" are permitted in the camp of Israel, but are banned from the Levite camp (and, of course, from the area of the Mikdash). [Har HaBayit today, outside the area where the Beit HaMikdash and its courtyard stood, has the sanctity of the Levite camp.] A person who came into contact with a dead body is banned only from the "Camp of the Divine Presence" (Mikdash and its courtyard) [363,L77 5:3]. [P> 5:5 (6)] A person who sins is required to verbally confess (when repenting) [364,A73 5:6]. He/she must also make restitution (if money was involved) and pay a penalty to the victim. Take a close look at the portion in the sedra dealing with repentance. It speaks of a man or a woman sinning and of THEIR (plural, not his or her) requirement to confess and do T'shuva. It is often the case that when an individual sins, others are somewhat responsible. Perhaps a parent who did not educate the child properly. Maybe someone who made stealing (for example) too easy and/or tempting. Does society bear some of the responsibility for a sinner's actions, because of misplaced emphasis on the wrong values? A person is primarily accountable for his actions. But the Torah's use of the plural, reminds us of our duty to develop an environment of Torah values that will be conducive for all members of society to enthusiastically follow a Torah way of life. This is part of KOL YISRAEL AREIVIM ZEH BAZEH. (It can be suggested that the mitzva of EGLA ARUFA illustrates this point - part of the procedure required upon finding a dead body - that met with foul play, as they say - is for the elders of the town closest to the body to proclaim that they didn't kill the person. There is an implication of involvement in the unsolved homicide. So too, the fact that the death of a Kohen Gadol releases "inadvertent killers" from their cities of refuge, implies responsibility on the part of the spiritual leader of the people for the carelessness that leads to SHOGEG deaths.) MitzvaWatch According to Rambam (and others), this is the one Torah mitzva among the laws of repentance. When a person sins, and repents (not, when a person sins, he is required to repent, and..., but WHEN he repents - this is very significant), in addition to the various elements of T'shuva, including regret for the past, acceptance for the future, changing one's ways, the repentant individual must verbally confess his sins before G-d. One can suggest that Rambam holds that T'shuva itself is not one of the 613 mitzvot, but rather a natural result of a Jew accepting G-d's gift - the opportunity for a second chance. When a person sins and does T'shuva... The mitzva is to confess (as part of the process of T'shuva) and not to let the process be exclusively in one's heart and mind. Other mitzva-counters do include T'shuva among the 613 mitzvot. The whole process of T'shuva should be instinctive and not even require a command -- except for the verbal component of the mitzva. G-d knows our thoughts; why do I need to verbalize them? Therefore, VIDUI is a command. Another way to explain why the mitzva of T'shuva per se is not on Rambam's list of 613 is because it spans all mitzvot, rather than being a specific mitzva on its own. For example... The Torah forbids doing melacha on Shabbat. If one violates this prohibition, he is required to repent. Repentance is part of the mitzva prohibiting melacha on Shabbat. So too for all mitzvot, positive as well as prohibitions. Bench after a meal; if you don't, repent your non-fulfillment of this mitzva. T'shuva can be viewed as a VAT tacked on to every other mitzva. As such, it does not get counted on its own among the Taryag mitzvot. (The specific command to verbally confess as part of the T'shuva process does get counted among the 613, because it is specific). On the other hand, others disagree with Rambam and DO count T'shuva as one of the 613. Some include VIDUI in the mitzva of T'shuva and some count it separately. R'vi'i - Fourth Aliya - 48 p'sukim - 5:11-6:27 This long portion primarily contains the topics of the SOTA (wife suspected of infidelity and duly warned), the NAZIR (one who vows abstinence of a specific type), and Birchat Kohanim. [P> 5:11 (21)] If a wife is unfaithful to her husband, and there is no proof of her adultery -or- if a man suspects his wife of unfaithfulness, even if it is unwarranted, he may formally warn her in front of witnesses not to be seen in the company of a specific man. This warning is a precondition to the whole topic of Sota. Suspicion alone, or even actual adultery, does not produce the conditions for Sota without a formal, witnessed warning by the husband. Once the warning is issued, it is a mitzva (requirement) to proceed with the Sota-process [365,A223 5:12]. The husband must bring his wife to the kohen at the Beit HaMikdash. A barley-meal offering is brought. No oil [366, L104 5:15] or spice [367,L105 5:15] is used with it, since the issue at hand is so serious and unpleasant before G-d. The kohen prepares a potion consisting of water from the KIYOR (the washing basin in the courtyard of the Beit HaMikdash), earth from the floor of the Mikdash, and the dissolved writing of this portion of the Torah. (Parshat Sota is written on klaf and then the writing is dissolved in the Sota potion.) The kohen administers an oath to the woman asking her to swear to her innocence, if that be the case, or to admit her guilt. The woman is warned of serious adverse effects of the potion which she will be given to drink, if in fact she has committed adultery, and of the favorable effect of the potion if she is innocent. The seriousness with which the Torah treats the issue of Sota is motivated by G-d's desire (so to speak) to bring harmony between husband and wife (when feasible) and the notion that doubt is extremely detrimental to a relationship. G-d, so to speak, permits (nay, requires!) His Name to be written and then erased in order to advance the cause of marital harmony. There are many other details, too numerous to include here, concerning the conditions necessary for the Sota-process to go though to its end. In other words, there would be many situations when the oath and potion would not be used. [P> 6:1 (21)] A man or a woman may make a Nazirite vow to G-d. This is usually, but not always, for a period of one month. A Nazir is forbidden to drink wine [368,L202 6:3], eat grapes [369,L203 6:3], raisins [370,L204 6:3], grape seeds [371,L205 6,4], and grape skins [372,L206 6:4]. A Nazir may not cut his hair [373,L209 6:5], but rather must let his hair grow long [374,A92 6:5]. A Nazir may not come into contact with a dead body [375, L208 6:6], nor become ritually defiled even from contact with the body of a close relative [376,L207 6:7]. If a Nazir does become defiled, he must purify himself (over a 7 day period), shave his hair, bring two doves and a lamb as korbanot, and begin his period of Nazir anew. When a Nazir successfully concludes the term of his vow, he brings two lambs and a ram plus various types of flour-oil offerings and wine for libation [377,A93 6:13]. Included with these korbanot is a sin offering. (This implies that it is not entirely proper for one to accept upon himself a Nazirite vow. The Torah often provides extreme measures for one who feels he must live a stricter life in order to correct certain shortcomings, but still reminds us that it is not a preferable way of life.) Part of this mitzva is for the Nazir to shave off his hair, which is put into the fire under his korban. Afterwards, he may drink wine. [P> 6:22 (2)] Next, the Torah presents the "three-fold blessing" which forms the text of "Birkat Kohanim". (We also say these p'sukim every morning as part of Birchot HaTorah, and we "borrow" the bracha for our children on Leil Shabbat, even though we are not all Kohanim.) When the kohanim pronounce this blessing, G-d will bless them and the people of Israel. Birkat Kohanim is a mitzva upon kohanim, daily [378, A26 6:23]. Unusual as this might seem, each pasuk of Birkat Kohanim is a separate parsha (s'tuma). [S> 6:24 (1)] The first pasuk: May G-d bless you, and keep you; [S> 6:25 (1)] The second pasuk: May G-d make His face to shine upon you, and be gracious to you; [S> 6:26 (1)] The third pasuk: May G-d lift up His countenance upon you, and give you peace. [S> 6:27 (1)] And the final statement on this issue from G-d: And they (the kohanim) will place My name on Bnei Yisrael, and I will bless them (either the people or the kohanim or both). Chamishi - Fifth Aliya - 41 p'sukim - 7:1-41 The reading from this point until the end of the sedra and into the beginning of the next sedra, constitutes the readings for the 8 days of Chanuka. (Some start from the Birkat Kohanim portion at the end of R'vi'i.) Some communities also read "the gifts of the tribal leaders" on the first 12 days of Nissan, but at the end of davening, not like a regular K'ri'at HaTorah.) [S> 7:1 (11)] On the day the Mishkan was completed, it and its furnishings, altar and its utensils, were anointed and sanctified. The tribal leaders gave to the Mishkan six covered wagons and twelve oxen, two to pull each wagon. The wagons were to be distributed to the Leviyim proportional to the tasks of the different families. Gershon received two wagons and four oxen. Merari received four wagons and eight oxen (because their loads were considerably heavier and bulkier). No wagons were given to K'hat, since they were responsible for the sacred articles which had to be carried by shoulder. That the Aron was to be carried on the shoulders of Leviyim from family K'hat is a mitzva [379, A34 7:9]. Next follow 12 portions of 6 p'sukim each, which are practically identical. Each portion contains the name of a tribal leader and a description of the gifts of gold and silver vessels and animals for sacrifices that were presented on one of the twelve days of dedication of the Mishkan. [S> 7:12 (6)] Nachshon b. Aminadav of Yehuda was the first to present his gifts. Although the gifts were identical, some of the wording is curiously different, aside, of course from the different day, tribe, and leader. For example, the words VAYHI HAMAKRIV precede BAYOM HARISHON. This is different from the other 11 days. And Nachson ben Aminadav is described as being of the tribe of Yehuda. See other days to compare and contrast. [P> 7:18 (6)] On the second day, the leader of Yissachar presented his gifts to the Mishkan. Here we also find a different wording. On the second day, HIKRIV Netanel b. Tzu'ar, the leader of Yissachar. Then it continues with HIKRIV ET KORBANO. Nachshon was called a MAKRIV, noun, bringer of a gift. For Netanel, the verb HIKRIV is used twice. No one else has that word. Rashi explains that Reuven wanted to go second (probably first, but Yehuda had that honor). Moshe said that it was G-d's command that the gifts be in order of camps. That is, Degesh Machane Yehuda was first, meaning Yehuda, then Yissachar, then Zevulun. Then came Reuven and his camp-partners, etc. Rashi points to the "missing" YUD in HIKRIV, allowing the word to be read HAKREIV, a command to bring his offering on the second day. Rashi further says (from Rabbi Moshe HaDarshan), that Yissachar got second honor because he was the one who suggested that the Nesi'im bring gifts. [P> 7:24 (6)] On the third day, the leader of Zevulun offered his gifts. This wording - on the so-and-so day, NASI (leader) of the children of so-and-so (tribe), Ploni ben Ploni. His korban... now follows through the rest of the days. From day 3 to 12, the wording fits the same pattern. The differences are found only on the first two days. [P> 7:30 (6)] Reuven's leader is on the fourth day. [P> 7:36 (6)], and Shimon's is on the fifth day. General comment: Although the gifts are identical, there are sources that teach that each leader brought his gifts with special kavanot and symbolisms unique to his tribe. The gifts of the fifth day conclude the fifth Aliya, CHAMISHI. Shishi - Sixth Aliya - 30 p'sukim - 7:42-71 [P> 7:42 (6)] And the gifts of the sixth day begin the SHISHI Aliya. Finishing off the South Camp of Reuven and Shimon is the tribe of GAD, whose leader brings his gifts on the sixth day. [P> 7:48 (6)] On the 7th day, the leader of Efrayim, Elyasaf b. D'u'el. [P> 7:54 (6)] On the 8th day, Menashe's NASI, Gamliel b. P'datzur. Observation: In Parshat B'midbar, Efrayim is preceded by mention of Yosef. Efrayim and Menashe are separate tribes, but they are "headed", so to speak, by Yosef. In this part of NASO, Yosef is not mentioned. And in Sh'lach, they are not even consecutive, with reason. [P> 7:60 (6)] The camp of the children of Rachel Imeinu conclude their offerings with Binyamin on the ninth day. [P> 7:66 (6)] The final camp - the north Dan camp, begins its gifts on the tenth day with Achiezer b. Amishadai. Sh'VII - Seventh Aliya - 18 p'sukim - 7:72-89 [P> 7:72 (6)] On the 11th day, the leader of Asher brought his gifts. Notice that for days 1-10, the format is the same - BAYOM HA-whatever, RISHON, SHEINI... ASIRI. For the 11th day, it is B'YOM ASHTEI ASAR YOM. [P> 7:78 (6)] Finally, the leader of Naftali presents his gifts B'YOM SHNEIM ASAR YOM... [P> 7:84 (6)] Which brings us to the final parsha of NASO, the final six p'sukim, which summarize the gifts of the 12 leaders of the tribes. Then the Torah presents totals and summaries of the "Dedication" gifts. ZOT CHANUKAT HAMIZBEI'- ACH... The last pasuk seems to go beyond the summary. When Moshe came to Ohel Moed to speak to HaShem, he heard the Voice speaking to him from the KAPORET (lid of the ARON), from between the two K'RUVIM (Cherubs), and that is how G-d spoke to Moshe. All aspects of getting the Mishkan to function are completed. Then the Torah tells us how G-d communicated with Moshe. The last three p'sukim are repeated for the Maftir. Haftara - 24 p'sukim - Sho-f'tim 13:2-25 The sedra teaches us the laws of the Nazir. The haftara tells us of a famous Nazir, Shimshon. The nazirship of Shimshon is not typical. His was "ordered" by G-d via a heavenly angel and was to be a Nazir from birth, for Shimshon's entire life. "Regular" nazirship is proclaimed by a vow and is for a limited time, usually one month. The nazir's outward appearance - his unshorn hair - should be the external evidence of an inner sanctity. In Shimshon's case, his nazirship was accompanied by miraculous feats and heroic achievements against the Philistines who were Israel's major adversaries of the time. The angel instructs Shimshon's mother (wife of Mano'ach of the tribe of Dan) as to how she must behave when she becomes pregnant. She must not drink wine nor eat anything Tamei. May we suggest this as a demonstration of the fact that alcohol intake of a pregnant woman affects her child? THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean New series: The Halachot of Women & Men Lesson # 477 The Wayward Woman (based on Shulchan Aruch, Even HaEzer 11) This chapter deals with a wife who is under suspicion by her husband that she is not faithful to him. There is a procedure in halacha to test the husband's allegation which the wife denies. The Torah describes the procedure. Jealousy is mentioned in the Torah in Bamidbar 5:14 (this week's sedra!). It begins by the husband telling his wife in the presence of two witnesses, "Do not seclude yourself with this man." The man referred to can be any man, including her father, brother, etc. This is known as the Warning. Should she so seclude herself, she becomes prohibited to her husband forever. If she speaks to that man it is not a violation of the warning. Telling one's wife not to speak to a certain man does not constitute a warning. Therefore, even if she goes into seclusion with that man in the presence of witnesses long enough to become defiled, she does not become prohibited to her husband. Part of the entire procedure involved the wife drinking of the Bitter Waters, and if she was innocent, she came out and went her way; if she was defiled, she underwent physical changes and died. If the husband retracts the warning before his wife's seclusion it stands retracted. If his retraction takes place after her seclusion it has no effect. If only one witness comes to court to testify that she has secluded herself with the other man after the husband warned her, and tarried with him long enough to suffer defilement, the law is as follows: if the husband regards the witness as trustworthy and has confidence in him, he must dismiss his wife and pay her the ketuba; if not, his wife remains permitted to him. There are times that the Beit Din will give her the warning, as for example: a woman whose husband is overseas, or whose husband has become a deaf-mute, or an imbecile, or is confined to prison. If the husband makes her drink of the water, and then divorces her and she thereafter marries another man; and if the second husband warns her in connection with the same man, on account of who the first husband made her drink the water and she nevertheless secludes herself with this man in the presence of witnesses, the second husband may make her drink of the water. Even if she marries a hundred husbands one after the other she may be made to drink repeatedly of the water on account of the one man. If a single qualified witness comes forth and says she was defiled, she need not drink of the water. If a qualified witness comes forth and says she was not defiled she need not drink of the water. If a qualified witness comes forth at the same time as several women, the qualified witness saying she was defiled and the disqualified witnesses saying she was not defiled, she must drink of the water. If his wife admits that she was defiled she should be divorced and does not get her ketuba. There are certain women who are not eligible to drink of the water, even if thy are willing to do so and their husbands desire it: rather once the witnesses to the seclusion have come forth after the witnesses to the warning, these women must be divorced without their ketuba and are forbidden to their husbands forever. They are: an espoused woman; a widow awaiting levirate marriage; a female minor married to an adult male; an adult woman married to a male minor; the wife of a hermaphrodite; the wife of a blind man; the wife of a man who is lame, mute or deaf or has lost a hand by amputation; and also a woman who is lame, mute or blind or has lost a hand by amputation, or is deaf. If a female minor, whose father had given her in marriage has of her own free will played the harlot, she becomes forbidden to her husband. A female proselyte, an emancipated bondwoman, the wife of a proselyte may drink of the water. The procedure for administering the water to the wayward wife was that the husband appeared before the Beit Din in his city and said to them, I did warn my wife concerning so and so yet she secluded herself with him, and these are my witnesses thereto. She then claims she is innocent. The husband can then say I want her to drink of the water so that the matter may be put to the test. The Beit Din after hearing the testimony of the two witnesses appointed two disciples of the wise to watch the plaintiff, lest he should indulge in intercourse with his wife prior to her drinking of the water since she is forbidden to him until she drinks. Thereafter the local court sent him on to Jerusalem because the suspected wife may be made to drink of the water only before the Great Sanhedrin of seventy elders. When they reached Jerusalem the great Sanhedrin seated the woman in their midst and with her husband absent endeavored to inspire her with great awe in order to avoid her having to drink the water. They said to her ":My daughter, much is wrought by wine and much by levity, much by childishness and much by evil neighbors." They also said to her that great and worthy people have stumbled because of their Evil Inclination. They tell her the story of Judah and Tamar, and Reuven and his father's concubine. This to ease the way that she may confess. If she thereupon said "Yes I have been defiled" or "I will not drink" she is divorced without the payment of her ketuba. If she insisted that she was innocent they took her to the east gate of the Temple Court and made her go up and down from place to place in order to tire her out so she may perchance confess. After several other steps the kohein adjured her in a language she understood and made it known to her that all this has been brought upon her solely by warning and seclusion, namely that her husband had warned her and yet she secluded herself. The kohein recited to her the passage in the Torah and to which the woman responded Amen, Amen. She the went through the procedure described in Bamidbar 5. If she was guilty she died. At the very hour that she died, her paramour on whose account she was made to drink of the water, likewise died, wherever he happened to be, and whatever befell her, the swelling of her belly and the falling away of the thighs, befell him too. All this applied only if the husband had never indulged in illicit sex. If he had, the water could not test his wife. Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari To Spy out the Land [2] "V'chafru, spy out the Land for us" (D'varim 1:22); the request was for men that would reconnoiter the Land to find its weak points. But G-d's purpose was different as it is written, 'Moshe by the commandment of G-d sent them LATUR' (Bamidbar 13:3), that is to search out the good points for some intended purpose" (S. R. Hirsch). G-d permitted the sending of spies to the Land even though He knew that thereby they would sin by spreading a false report, because He gives man free will - "Man is led in the way he wishes to pursue". This free-will exists together with His fore-knowledge which is radically different to ours and unimaginable and unfathomable to us. Moshe agreed to the mission since one does not rely on miracles. Israel requested sending spies (D'varim 8:7), even though G-d had promised Israel that the Land was fertile and good, because they understood that the conquest of the Land may need to be done in purely natural ways. However, it is difficult to understand why the 10 upstanding and righteous men referred to in the text as princes, even though they were not among those mentioned at the beginning of Bamidbar, should have sinned. As puzzling, are the reasons the people of Israel sinned here, even more grievously than they had with the Eigel. Was it simply physical fear of powerful enemies who dwelt in fortified cities that lay at the source? Was it perhaps an acceptance of slave-mentality that caused the whole of Israel to weep over the potential danger and demand a new leadership that would take them back to Egypt? Were there spiritual dimensions to this national refusal to enter the Promised Land? In our own days, we have parallels to all the various commentaries on the sin of that generation in the discussions as to whether 'to conquer and to settle' is a binding mitzva or not, whether there is any religious validity to statehood in addition to merely living here, and also in the reluctance of many, religious and not, to settle even though aliya is physically, economically and politically easier than it has ever been in history. Even the idea of returning to various Egypts, strengthening the galut and remaining there has its religious proponents today as then. Here there were 12 people sent, one to each tribe, referred to as Nesi'im, princes, all of them leaders and people of authority, yet that mission failed. Yehoshua sent only two, openly referred to as spies without any reference to their social, religious or tribal status, nevertheless their mission was successful. Here each tribe had its representative so there were conflicts of interests and disunity, whereas the two spies that Yehoshua sent were the representatives of Klal Yisrael so there was unity of purpose and only the national interest to be considered. "Yehoshua's spies were only in the Land for a short period, sufficient time to gauge impressions of the country; Moshe's spent 40 days examining every corner and section to see what the economic possibilities were, what the defenses were like and all the other practical details" (Chatam Sofer). "The text tells us that at the outset they were all k'sheirim but we see that they had some degree of self-interest and egoism. They said to each other, 'here we are princes and heads of the people, however when Israel will cross the Yarden to go into the Land, they will remove us from our positions. So it is better for us that Israel remains in the desert'" (Zohar 3, 158). "Why was the parsha of the meraglim connected to the previous story about the tzara'at of Miriam? G-d knew that they would speak lashon hara about Eretz Yisrael so He wanted them to see the punishment meted out Miriam and be warned" (Tanchuma, Sh'lach, 5). Lashon Hara, like all the social sins which are punished by tzara'at, ruptures the unity of Israel. "Eretz Yisrael is the Land that unites and binds together in one corporate body, the whole of the people. It must be remembered that as long as Israel was in the desert, they were separated into their tribes and clans. It was only after they crossed the Jordan into the Land of Israel, that they intermingled and were united. By their lashon hara that misled the people from entering into that Land, the spies ruptured Am Yisrael and kept them in galut for 40 years; galut is the language of separation and division, whereas geula is that of ingathering and unity" (Shem MiShmuel). While the sin of the Golden Calf remained with Israel till the destruction of the First Temple, that of the Spies remained till the destruction of the Second Temple. The destruction of the First Temple was due primarily to idolatry, which is a sin of the human wisdom, but the Second Temple was destroyed by gossip, slander and needless hatred. The idolatry does not destroy nor rupture the unity of Israel as was caused by the sin of the Spies. So their sin was reflected in the gossip, slander and needless hatred that caused the destruction of the Temple. "'It is a Land that consumes its people'; the spies saw it as a Land not designed for people of ordinary size but a Land that demands the constitution of giants (Ramban). "These princes of Israel did not want to go into the Land because they feared that they were not strong enough spiritually or on a high enough religious level. While they were in the desert all their material and physical needs were met by open miracles. However, they knew that once they crossed the Yarden they would have to earn their livelihoods by natural means, would have to build houses and cities, to wage war and protect themselves. In the miraculous existence of the desert they were able to be spiritual and religious but they feared that they would be so in the natural world of the Land" (Shem MiShmuel). MISC section - contents: [1] Vebbe Rebbe [2] Candle by Day [3] Wisdom and Wit [4] From Aloh Naaleh [5] Parsha Points to Ponder [6] Portion from the Portion [7] From Machon Puah [8] Pirkei Avot [9] Guest Article [10] MicroUlpan [11] Person from the Parsha [12] Torah from Nature [13] Divrei Menachem [1] From the virtual desk of the OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q: When one person gets Maftir (the last aliya) and makes the b'rachot on the Haftara but someone else reads it, must the oleh read along? If we read from a klaf (a Torah-like parchment scroll for the Navi being read), must he do so specifically from the klaf? A: First we will summarize the matter of an oleh reading along the regular Kri'at HaTorah. The Shulchan Aruch (Orach Chayim 141:2) rules that it is critical for the oleh to read along because, if not, his b'racha will not be connected to any reading of his and would be l'vatala. For the same reason, the Shulchan Aruch (OC 139:3) says that a blind man cannot have an aliya because he must read from the Sefer Torah. The Rama (ad loc.) argues that now that the oleh only makes the b'rachot and does not read the Torah for the community to hear, the blind, as well as those who do not know how to read along, may get aliyot, as is the practice. The Rama does not dispute the requirement that the oleh read along. The Bi'ur Halacha (to 141:2) presumes that regarding those who cannot read along, the Rama relied on the lenient opinion that reading along is not absolutely necessary to avoid the divisive situation where many people would be denied aliyot. However, he agrees that, normally, one should read along. Are the halachic "dynamics" of Haftara reading as strict as those for Kri'at HaTorah? Some poskim approach the question in the opposite direction, as we will explain. The Rama (OC 284:4) says that one who received Maftir should be the one who reads the Haftara. Only if he cannot read the Haftara, should someone else read the Haftara. Why can't the Maftir just recite the b'rachot on the Haftara and have someone else layn it? The Pri Megadim (284, EA 3) seems to say that just as regarding regular Kri'at HaTorah, one cannot only recite the b'rachot without reading, so too for the Haftara. Thus, he implies that just as we have the oleh read along quietly for regular layning, the same can be done for the Haftara (The Minchat Yitzchak IX, 22 says that the Pri Megadim views this as a b'di-avad situation, although he does not understand why; the Pri Megadim can be read differently.) The Mishna B'rura (284:8) and Yaskil Avdi (VII, 14) also equate Haftara to Kri'at HaTorah regarding someone other than the oleh reading. The Chayei Adam (31:40, accepted by the Mishna B'rura, ibid.) says that the GR"A instituted a change in minhag. Instead of having the oleh for Maftir make the b'rachot and layn the Haftara, he separated the two by insisting that a klaf be used, which can be read only by experts. This raises the next question: does the reading along need to be from the klaf, when it is used, or not? First, we should understand that the idea to require a klaf was raised by the Levush (against the prevalent minhag of his time, cited by the Mishna B'rura 248:1), who assumed that the rules of what a Haftara is read from is like that of a Torah or a Megila. Despite the fact that the Magen Avraham (284) and Taz (284:2) justified the old minhag (see Divrei Yatziv, OC 129 at great length), the use of klaf spread with the encouragement of later Acharonim. It is quite accepted that if people read along from a chumash, they are covered even if the Maftir does not read from a klaf (see Bi'ur Halacha to 284:5). Therefore, if the oleh for Maftir reads along because he cannot make b'rachot without reading, even reading from a printed Haftara suffices. If one feels that one must read from a klaf because it is no different from Torah reading, then just as a regular oleh must read from the Torah, so must the oleh for Maftir- Haftara read along from the klaf. The latter approach appears to be a chumra, but it is hard to track minhagim. We suggest that if an oleh can easily read along with the layner from the klaf he might as well do so. However, one need not insist on this, and it could be counterproductive for an oleh who cannot read effectively without punctuation. [2] Candle by Day The expression "Don't take it personally" is a miscarriage of morality. If an offense has been committed, there is no reason that a criticism of the offense should not be taken personally. Not taking it personally would mean not considering oneself an offender though an offense had been committed. And if no offense had been committed, there is nothing not to take personally in the first place. From "A Candle by Day" by Rabbi Shraga Silverstein A Candle by Day - The Antidote - The World of Chazal by Rabbi Shraga Silverstein Now available at 054-209-9200 [3] Wisdom and Wit by Shmuel Himelstein A certain man came to R' Avraham of Slonim, the Beis Avraham, and told the Rebbe that he had no need for a Rebbe of his own. He had read many works of the different Rebbes and had learned from all of them on his own. The Rebbe answered him: "Let me illustrate to you what you have done, with an analogy. Imagine a man who had never studied pharmacy, but who receives a book containing the formulas for all the different types of medicines. The man then made up all the medicines, reasoning that as each medicine served to cure a different thing, his taking of all of the medicines would surely keep him in good health. The fallacy, though, is that certain medicines are only to be used when one suffers from a specific illness, and not otherwise. In fact, if one takes such medicines when one does not need to, they can be extremely harmful. In addition, some medicines can interact very negatively with others and cause great damage - and possibly even death - to the one who takes them together. Thus, a person needs is a trained pharmacist to tell him what to take and when to take it. Similarly, all the Torah study you have needs direction, which cannot just be gained just from sefarim. You need a Rebbe who knows you and can guide you on the proper path." Shmuel Himelstein has written a wonderful series for ArtScroll: Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" - available at your local Jewish bookstore (or should be). Excerpted with permission [4] CHIZUK and IDUD for Olim & not-yet-Olim respectively Among the flurry of laws found in Parshat Naso, the Torah tells us that the first fruit, the Bikurim are to be given as a gift to the kohen in the Beit Hamikdash. This raises a simple question. Why is this particular law of bikurim cited in Parshat Naso? Why isn't it included with the rest of the laws of Bikurim in Parshat Ki Tavo? S'forno explains that the purpose of moving this particular law of Bikurim here was to juxtapose it with the laws of gezel hager (theft from a covert) which appears immediately prior. Just as the theft must be returned to the "kohen on duty", so too, the bikurim are given to the "kohen on duty". But this answer leaves us curious. What is the connection between these seemingly unconnected laws? Perhaps, the answer is found within a more basic question: How does a Jew view himself or herself, as an independent player or as part of a greater whole? It would seem that the experience of the two caricatures depicted in these two halachot provide different perspectives. On the one hand, the farmer connects with the land of Israel and with the narrative of Bnei Yisrael - he is the ultimate insider connected to all aspects of peoplehood. On the other hand, the ger who dies without heir and without property is the ultimate outsider. Can there be any common connection between these two personalities? By connecting the mitzvot of bikurim and gezel ger, the Torah answers affirmatively. In our society, there are no outsiders and no independent contractors. Everyone is an equal member of the greater whole. Thus, in a sense, the concept of "land" is not a means to be a farming tool, which culminates in bikurim. Rather, it is the "eretz" which unites us in peoplehood that requires the farmer to return to the Beit Hamikdash with his gift. By connecting the farmer and the ger, we are taught the true meaning of Eretz Yisrael. It is that which makes us one - "insider" and "outsider" alike. Rabbi Daniel Goldstein, Neve Daniel TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a [5] Parsha Points to Ponder - NASO 1) Why does the Torah use the language of TZAV, a term reserved for mitzvot which require extra alacrity and focus, for the command to send impure people from the camp (5:2)? 2) Why did two tribal leaders share one ox instead of each one bringing their own as part of the consecration of the Mishkan? (7:3) 3) Why does the Torah simply relate that Nachshon was OF THE TRIBE OF YEHUDA (7:12) instead of identifying him as NASI of the tribe of Yehuda as it does regarding the leaders of each of the other tribes? (see for example 7:18 and 24) Suggested Answers Ponder the questions first, then read here 1) The Netziv answers that sending people from the camp was not an easy thing to do. It required uprooting them from their families and friends and led to a significant period of time in discomfort and possible loneliness. Thus, the term TZAV, encouraged the people to overcome their emotions and to perform this command regardless of their feelings. 2) The S'forno explains that this command demonstrated that this cooperation and sharing was required in the initial process to bring G-D's Presence to the Mishkan and teaches that His continued Presence in the Mishkan was dependent on the Jews functioning with unity and love towards one another. 3) The Chizkuni teaches that the Torah goes out of its way to identify every other tribal leader as NASI to give them a boost since they willingly lowered themselves and did not bring their offerings first. Nachshon, who brought his offerings first, needed to be humbled somewhat to prevent him from feeling haughty since he offered first. Thus, the term NASI was omitted. Parsha Points to Ponder is prepared by Rabbi Dov Lipman, who teaches at Reishit Yerushalayim, Tiferet, and Machon Maayan in Beit Shemesh and RBS and is the author of "DISCOVER: Answers for Teenagers (and adults) to Questions about the Jewish Faith",just re-published by Feldheim, ppp@ouisrael.org [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il Comparing Megilot Esther and Ruth - Hashgachat Hashem This year I thought to share what I read in the introduction of DAAT MIKRA to the book of Ruth. There Feivel Meltzer compares the book of Esther (read on Purim) to the book of Ruth (read on Shavuot). He starts out with the similarities between the two Megilot. Both are named for a woman who is the central character of the story. Both begin with a difficult situation and have a "happy ending" There seem to be more differences. In Esther, a "nice Jewish girl" goes to live in the palace of a non-Jewish King, whereas in Ruth, a non-Jewish princess joins the palace of the Ultimate King and joins the Jewish people. The main story line of Esther relates to the whole nation (saving the nation from annihalation), while Ruth's story seems to be resolving the problems of one individual family. Ruth takes place in one of the earlier times of the Bible, the time of the Judges, while Esther takes place at the end of NA'CH, the beginning of the second Temple period. Both books try to teach us something about G-d's involvement in running the world, His HASHGACHA, but point out different aspects of it. Megilat Esther wants to show us how Hashem controls everything from above. It shows us how He prepares the remedy even before the blow - MAKDIM REFU'A LAMAKA. We could think that the salvation happened just when the Jews won the war, but really it began much before that, when Esther made her way into Achashverosh's palace. This message fits in with Purim - when celebrating our salvation we should remember that every step of the way the G-d was involved from above. Megilat Ruth, on the other hand, seems to be concentrating on another aspect of HASHGACHA, Divine intervention. Here the lesson seems to be about G-'ds giving just rewards, (or G-d forbid, punishments) based on a person's actions here on Earth. Elimelech and sons abandoned the Jewish nation in their time of need - they got divine retribution for their deeds. Ruth the Princess, on the other hand, left her position in her nation and joined the Jewish people. She did CHESED with her mother-in-law and the deceased - G-d rewarded her accordingly. This is best seen in the verse 4:13, V'YITEN HASHEM LAH HEIRAYON VATEILED BEN - "G-d [Himself] gave her this pregnancy, and she delivered. On the holiday that we received the Torah, we are taught about the retribution we will receive from Hashem for following His path. Since we discussed, G-d's HASHGACHA - watching over us - here is a recipe for those Watching their weight. Chag Same'ach. WATCH YOUR WEIGHT CABBAGE SOUP 3 cups vegetable broth 3 cloves garlic, minced 2 Tbsp. Tomato paste 2 cups cabbage, chopped 1 onion 1/2 cup carrots, chopped 1/2 cup green beans 1/2 cup zucchini, chopped 1/2 tsp. basil 1/2 tsp oregano salt and pepper to taste Saute onions, carrots and garlic in pot sprayed with non-stick cooking spray or a wiped with a bit of oil. Add remaining ingredients except for zucchini. Simmer 5-10 minutes. When vegetables are tender add the zucchini and simmer about another 5 minutes. (If you must make this milky for Shavuot let people add a bit of low fat grated cheese.) [7] from Machon Puah Sacrificing One to Save Another Last week we started discussing the case of the woman who is pregnant with a multi-fetal pregnancy and we are concerned that she will not be able to carry the pregnancy and may lose all of the unborn children. In this case the doctors suggest that she reduce some of the embryos in order to save the others. The question is whether this is permitted by the halacha? Rav Zilberstein quoted the section of Talmud that we are not allowed to sacrifice the life of one Jew by giving him over to the gentiles who will kill him, even if they will then kill all of the others. However we mentioned the case of Yonah where the sailors do "kill" Yonah in order to save themselves and they are not punished for this. There are opinions (such as the Tiferet L'Moshe quoted in the Pitchei T'shuva) that if the gentiles will kill everyone then they are permitted to draw lots and to give over the person who was picked by the lottery to save the others. He brings Yonah as an example that this is permitted. Many disagree with this, and Rav Zilberstein quotes from the Sefer Chasidim that they cannot draw lots to "sacrifice" one of them as was done in the case of Yonah. However in another place the Sefer Chasidim writes "if people were in a ship and a great storm came against them to drown them, but all the other ships are sailing safely, then we know that there must be someone on their ship who is liable and they are permitted to draw lots and throw him into the sea." As happened to Yonah. These two quotes seem to contradict each other, however, a close reading reveals that they are dealing with different scenarios. In the second case all of the other ships pass safely and so the indication from heaven is that there must be a person on this specific ship who is the cause. The Midrash does say that in the case of Yonah the sailors saw that all the other ships passed by safely, and only the ship that Yonah sailed on was threatened by the storm. So here we see that there are cases in which we can permit killing one person to save others. However this still seems to be only in very specific cases where there is a Divine indication that this is what should be done. More on this next week. The Puah Institute for Fertility and Gynecology in Accordance with Halacha is based in Jerusalem and helps couples from all over the world who are experiencing fertility problems. Puah offers free counseling in five languages, halachic supervision, and educational programs. Puah has offices in New York, Los Angeles and Paris. To contact the Puah Institute please call 1-800-071111 in Israel or in the US 718-336-0603. website: www.puahonline.org [8] Pirkei Avot Perek 1 Look at what we say/read again, right after Z'man Matan Torateinu - Moshe kibeil Torah miSinai... but not just that. He established a Chain of Tradition that continues through- out the generations. Torah is G-d's Word packaged by our Sages. [9] Guest Article by Rabbi Ephraim Sprecher, Dean of Students, Diaspora Yeshiva Nazir: A Holy Sinner? The Torah's attitude towards the nazir seems contradictory. On one hand, the Torah calls him "holy", as it says: "He is holy to Hashem" (Bamidbar 6:8). On the other hand, the nazir has to bring a sin-offering at the conclusion of the period of nezirut. Furthermore, it is written of a nazir who became defiled [with a dead body]: "He [the kohen] shall provide him atonement for having SINNED regarding the corpse" (6:11). Rashi explains: "Because he abstained from wine." Thus, is the nazir holy or a sinner? The Tana'im dispute this in Masechet Ta'anit (11a): R. Elazar Hakapar son of Rebbe says: Against which person did [the nazir] sin? Rather, he suffered by abstaining from wine... if he, who abstained only from wine is called a SINNER, one who abstains from everything - all the more so! R. Elazar says, he is called HOLY, as it says, 'He shall be holy'. If he, who abstained from only one thing is called holy, one who abstains from everthing - all the more so! We find the same contradiction in the Rambam. In Moreh Nevuchim (Guide to the Perplexed, 3:48) he writes: "One who is cautious of [wine] is called 'holy', and is placed on par with the Kohen Gadol in holiness." Yet, in Hilchot De'ot (3:1) he writes: "Perhaps a person will say: Since jealousy, desire, honor and the like are bad, and remove a person from the world, I will abstain from them completely to the extreme, so that he will not eat meat nor drink wine. This is also a bad path, and it is prohibited to follow. One who walks in this path is called a sinner." If so, what is the proper way of serving Hashem - through abstention or by enjoying this world. The Netziv (Rav Naftali Zvi Yehuda Berlin, 19th century Lithuania), in his commentary to the Torah, writes as follows: It is worthwhile to abstain from physical pleasure in order to achieve the spiritual pleasure of clinging to Hashem. However, since this cause [of defilement] occurred to [the nazir] against his will, it is a sign that he is not worthy of such, and, if so, he suffered himself from wine for naught, and sought something above his level. The Netziv explains that there is positive value to nezirut as a means of achieving great closeness to Hashem, but it is not appropriate for the average person. Not everyone is on a high enough level to accept nezirut upon himself. If one stops his nezirut in the middle, this implies that he was not worthy from the beginning. Therefore, he is called a sinner, and has to bring atonement. This is why the Torah says, "for having sinned about the person" - i.e., that he sought to cling to Hashem on a level that is above him. The Netziv compares this to the 250 princes who offered the ketoret with Korach, who also wanted to achieve a closeness with G-d that was not appropriate for them. Therefore, it says there, "these sinners against their souls" (17:3). Thus, as a general approach to serving Hashem, nezirut is not appropriate. The ideal for the average person is that he should sanctify the mundane; not live a life of abstention from the material world. However, there are some special individuals who are on a lofty level, for whom nezirut is holiness, as the prophet Amos writes: I established some of your sons as prophets and some of your young men as nazarites" (i.e. to become holy and achieve prophecy) (Amos 2:11). However, sometimes even the average person needs to accept upon himself nezirut in order to protect himself from sin, as The Talmlud says: "one who sees a sotah (a woman suspected of adultery) in her degradation should abstain himself from wine" (Sotah 2a). This nezirut comes as necessary emergency medicine to protect one from sin. But, proper service of Hashem is to live a life of sanctity in the material world and to elevate and sanctify the secular. [10] MicroUlpan How do you say mousse in Hebrew? MOUSSE, but better still: K'TZIFA ### Cream puff - PACHZANIT - not a bad Shavuot dessert for non-weight-watchers [11] NEW! The Person in the Parsha by Rabbi Dr. Tzvi Hersh Weinreb Rabbi Weinreb's The Person in the Parsha Weekly Column: Shavuot Ed. note: We are pleased to welcome Rabbi Tzvi Hersh Weinreb and his new column to the pages of Torah Tidbits. We are sure that our TTreaders will enjoy the column and learn much from it. There is hardly an example of human tragedy, which is not a part of the story of Ruth. Famine, exile, bereavement, widowhood, loneliness, and poverty all occur to Naomi and Ruth. But there is one aspect of human life, not at all a tragic one, which I think is the central theme of the story and which I would like to discuss as a worthy example of "the person in the parsha" I refer to the act of personal choice, of making a decision. We have all had numerous occasions to choose between two courses of action, between seemingly equally beneficial options for our future. Sometimes these have been of momentous importance, and other times, as trivial as deciding between chocolate and vanilla ice cream. For me, the phenomenon of choice defines the human condition. Only humans choose. Choice and decision distinguish us from the rest of the animal world. It has been claimed that what makes human beings distinct is our capacity to think and speak; homo sapiens. Others maintain that it is our ability to use tools which distinguishes us; homo faber. And others even go so far as to claim that it is our ability to play which renders us unique; homo ludens. But if the popular philosophical movement of existentialism taught us anything about the special nature of the human person, it is that we are creatures who choose. We are "condemned" to make choices. Nevertheless, the responsibility of making decisions is something we try to avoid. In the catchy phrase of Erich Fromm's book, we wish to "escape from freedom". We wish to escape, but we have no choice but to choose. Ruth is a perfect example of someone who faced the choices in her life and made some very painful ones. They turned out to be part of her heroic destiny and proved to be of singular importance to the Jewish people and to all humanity. Rabbinic legend tells us that Ruth and her sister-in-law Orpah, were Moabite princesses. They could have married anyone in their society, but they chose to marry the Jewish "green- horns," albeit noble "greenhorns", and thus made a choice which distinguished them from their sister princesses. They both bucked the tide and married members of the minority in their land. But they exercised choice, and that begins the story. Their husbands, Machlon and Kilyon, then died, confronting them with yet another crucial life decision. Would they remarry? Would they now conform to their peers and marry Moabite men, or would they continue to irrationally seek Jewish mates - even if that meant choosing to leave their homeland? Choice, painful choice. It has been said that all important decisions are made on the basis of insufficient data. Of course this is true, because when there is truly adequate information, choices are obvious and apparent, and the decision-making process is of little consequence. But if it is true that all important decisions depend upon insufficient data, then all heroic decisions are made on the basis of contrary data. The realistic data which lay before Ruth and Orpah certainly would have justified very different choices for them. The data would argue, "stay home"; remain within a familiar culture; marry someone who is socially and religiously compatible with you. Do not marry a stranger, and certainly do not enter voluntary exile in the attempt to find a mate equal to your first love in a distant and alien environment. This was essentially Naomi's argument to both women. She urged them to consider the data and to make "realistic" choices. Orpah initially persisted in her choice. But then, her rational, practical nature understandably prevailed. She chose to return home. Ruth, on the other hand, persisted beyond that point. And she chose, consciously and courageously, another nation, another people, and another god. What an awesome choice! What a dazzling, truly unpredictable decision! Moment by moment, each of us faces a range of options and choices. We struggle to base our decisions upon sufficient data, although disappointingly, such data is usually not forthcoming. In the absence of sufficient data, our choices must sometimes be "leaps of faith" Occasionally, they must be based upon an inner voice, the voice of our conscience, or perhaps the voice of our dreams. Ruth provides a model for those of us who, when we reach a crossroads in our lives, understand that our decisions cannot just be based upon lists of pros and cons, upon rationally weighing advantages versus disadvantages. Rather, we look within, or look Above, for guidance, recognizing that we have no guarantees that these voices are authentic. The lesson of Ruth, the person and the book, is that such choices, guided by intuition and inspiration, if not by certainty and information, result in significance to the person, and can determine the course of history: Ruth was the ancestress of King David. Like the poet Robert Frost, we may look back with regret at "the road not taken," but alternatively, we may find that the "less travelled road" is the most meaningful one of all. [12] Torah from Nature Synesthesia On Shavuot morning we read from Parshat Yitro (Sh'mot 19,20) of Maamad Har Sinai and Matan Torah. The pasuk right after the Aseret HaDibrot tells us that All the people saw the sounds (kolot) and the flames (or thunder and lightning). Rashi quotes the Midrash that the people actually saw the sounds, something that usually cannot be done. Now read this... Synesthesia is a condition in which one sense (for example, hearing) is simultaneously perceived as if by one or more additional senses such as sight... a neurologically based phenomenon in which stimulation of one sensory or cognitive pathway leads to automatic, involuntary experiences in a second sensory or cognitive pathway. People who report such experiences are known as synesthetes... Some say that synesthesia could possibly be as prevalent as 1 in 20 persons across its range of variants. (Others say it is less common.) Some scientists believe that synesthesia results from "crossed- wiring" in the brain. They hypothesize that in synesthetes, neurons and synapses that are "supposed" to be contained within one sensory system cross to another sensory system. It is unclear why this might happen but some researchers believe that these crossed connections are present in everyone at birth, and only later are the connections refined. In some studies, infants respond to sensory stimuli in a way that researchers think may involve synesthetic perceptions. It is hypothesized by these researchers that many children have crossed connections and later lose them. Adult synesthetes may have simply retained these crossed connections. Synesthesia is also sometimes reported by individuals under the influence of psychedelic drugs, after a stroke... perceiving sounds, words, numbers - as colors seems to be the most common form of snesthesia. Women and left- handed people are more likely to be synesthetes... [13] Divrei Menachem Naso continues listing the duties of the Levite families regarding the Mishkan and its various appurtenances. Notably, as we learned in Bamidbar, the family of Kahat, Levi's second child, was chosen over the family of the first-born Gershon for the highly regarded task of bearing the Holy Ark. Now, in the beginning of Naso, the family of Gershon is awarded its set of less prominent responsibilities, whereby they were to "work and carry" the curtains, covers, screens, and lace hangings - a far cry from the distinguished assignment of their younger brother's household - An obvious source of jealousy between brothers. Perhaps in recognition of this perceived discrimination, the term "Naso" is applied to both older brothers in the narrative. "Naso" generally translates as "take a census" [of those eligible for the task]. But it is also akin to the Hebrew expression meaning, "to favor" or "to lift up", signifying special recognition and that both brothers were "raised up" by their respective assignments (Or Hachaim). The Kli Yakar tell us that the Kahat family gained favor because of Kahat's prestigious progeny, Moshe and Aharon, and because of the family's ensuing affinity for Torah. Apropos, he thus reminds us that it is not always to the "privileged" or to those who are more materially affluent that the important honors are due. Shabbat Shalom, Menachem Persoff Towards better Davening and Torah Reading Review: P'datzur is spelled PEI-DALET-HEI-TZADI-VAV-REISH. The HEI is unvoweled, and as such, is totally silent. This is so for all unvoweled HEIs in the middle of a word and for HEIs that end words and do not have a MAPIK (dot) in them. (Side note: We generally do not use an H in the English transliteration of a word with a silent H. There are a few exceptions - Torah is one of them. In contrast, we find the leader of Naftali at the end of the sojourn in the Midbar is P'DAH-EIL, PEI-DALET-HEI-ALEF- LAMED. In this case, the HEI has a SH'VA NACH under it. (SH'VA under a HEI is always NACH, never NA.) This HEI is sounded (just like a MAPIK-HEI at the end of a word) and that is why we put an H in the transliteration. Parsha Pix The fork lift stands for the work of the Gershon and mostly the Merari families of Leviyim. Kehat might have had a problem using a forklift, since their carrying of the sacred vessels was to be done "on the shoulder". Gershon and Merari were given wagons (also shown) to help in their tasks. The calculator is for counting the Leviyim. Do Not Enter signs are for the three types of ritually defiled individuals who may not enter one level of the camp or another. The grapes, wine, and shaver are Xed out for the Nazir. Not pictured: He may not become TAMEI to a dead body. The SOTA bottle holds the potion for the Sota to drink. The liquid is brown because of the ink and dust of the Mikdash floor that is mixed in. The animals and golden spoon with Ketoret that are around the opened gift box are part of the gifts of the N'si'im. There are two Unexplaineds in the ParshaPix. 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 (Bamdibar) TTriddles: [1] This tribal leader describes the father of them all Names tend to lend themselves nicely to becoming TTriddles. Case in point: The tribal leader of Binyamin was AVIDAN b. GID-ONI. AVIDAN can be read as AVI DAN, the father of DAN, namely YAAKOV. He was the father of all the tribes. [2] First mention between 16 and 26 days ex post facto (lit. not legal) Parshat Bamidbar begins with the census that was taken in Midbar Sinai on the first of the second month - i.e. on Rosh Chodesh Iyar, towards the beginning of the second year out of Egypt. First reading of the beginning of Parshat Bamidbar is on Shabbat at Mincha of either Shabbat Parshat B'chukotai or B'har-B'chukotai. That first reading of this census will occur as early as the 17th of Iyar and as let as the 27th of the month. Ex post facto literally means after the fact (Latin). There is a legal meaning of the term ex post facto, which has no relevance to this TTriddle. It has to do with a law that was passed at a certain time and someone "violated" that law before it was passed. Can he be held accountable? Basically, such an enforcement of the law would be unconstitutional (in the US). [3] First from Efrayim. Then Naftali, Shimon, Efrayim, Yehuda AMIHUD. We meet him first as the father of ELISHAMA, tribal leader of Efrayim. At the end of the book of Bamidbar, the new tribal leaders are presented. Another Amihud is the father of Sh'muel, leader of Shevet Shimon. And yet another is the father of PDAH-TZUR, leader of Naftali. Later in NACH we meet two more AMIHUDs, one from Efryaim and one from Yehuda. [4] Larry Eschen, Lee Elia, Leo Estrella These are three lesser-known baseball players. That they were baseball players and that they aren't so well-known is all irrelevant. What is relevant is their initials, LE. These three LEs represent the three ELIs among the names of the tribal leaders: ELITZUR b. SH'DEI-UR of Reuven, ELIAV b. CHEILON of Zevulun, and ELISHAMA b. AMIHUD of Efrayim. [5] son of my nationhood Here's another play on a name. A name we've already encountered. AMIHUD. AMI is my nation and HUD is hood. If my nationhood is AMIHUD, then son of my nationhood is ELISHAMA from Efryaim (we'll stick to Parshat Bamidbar only, this time.) [6] premie-iland beer More name playing. A premie (baby born prematurely - i.e. before 37 weeks of gestation) in Hebrew is a PAG. ALEF-YUD, pronounced like the name of the English letter E means island. Iland is a misspelling of island, as AYIN=YUD is a misspelling of ALEF-YUD. And ale is something like beer. Put it together and we get PAG-I'EIL b. ACHRAN, the tribal leader from Asher. [7] Z's two between B's two Look at the whole list of the tribal leaders from the beginning of Bamidbar. First listed are Reuven, Shimon, (not Levi), Yehuda, Yissachar, and Zevulun. These are the sons of Leah, in their birth order. Next comes the sons of Rachel. Yosef, as Efrayim and Menashe, and then Binyamin. So far, reasonable enough. Then comes DAN, a son of Bilha. This is not followed by Naftali, as we might expect, but by Asher and Gad, the sons of Zilpa - and not in birth order, and then Naftali. Z's (Zilpa's) two (sons) between B's (Bilha's) two (sons). Strange. [8] Unexplaineds from the ParshaPix One element we did not explain in the Parsha- Pix is a man sitting on a flagpole. This represents the phrase ISH AL DIGLO... The other item is the set of three arrows - Haftara Machar Chodesh. [9] The MazalPic (ZodiacPic) Not the most original - we've used this idea before. 599 and 601 are Twin Primes. Mazal of Sivan is Gemini, the Twins. Twin primes are two consecutive odd numbers that are both prime. 3,5 are twin primes. So are 5,7; 11,13; and an infinite number of others. No special reason for the specific choice. This week's TTriddles: [1] Count 119 for the latter gate [2] The son of Naftali Tzvi Weil [3] The 2 N'si'im like Mark Sanford of South Carolina [4] Netanel in Israel; who in Chu"l? [5] Nazir and Bayit twice, Nega'im thrice, 5 korbanot [6] Who found what a prophet's namesake didn't find? [7] 2 unexplained from the Parshapix Israel Center Miscellany See website for the "standard" entries of this file. Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B’Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Chesed Fund - There is a special mitzva of giving tzedaka to the needy to provide for their Yom Tov needs, so that they too can feel Simcha. 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 Three weeks ago for Shabbat, NESTO Bogrim had a Shabbaton in Tiveriya and two weeks ago "regular" NESTO had a Shabbaton in Ramot Shapira. Each chanich took a BIG part in the Shabbaton and had a great time. Special thanks to the madrichim of the Bogrim: Aryeh Solomon, Michelle Gelband and their families. Without everyone's hard work, these two Shabbatot would not have been successful, therefore we would like to thank all the chanichim, all the chazanim, all the people who said Divrei Torah, and those who took part in the pe'ulot. You guys are incredible! Special thanks to the the b'not sherut (Shayna and Elisheva) for all their devoted work for Shabbat and in general! Thanks to the madrichim Tali, Paul and Joseph. Last but not least, special thanks to Yocheved for her devotion to NESTO. In the name of NESTO we hope that you had a safe flight home and wish you Hatzlacha and B'racha in your studies. Last Tuesday (May 19th), in honor of Yom Yerushalayim, we had a scavenger hunt around Jerusalem all the way to the Kotel and through the Old City. We hope you all had a great time! This Tuesday (May 26th) we had a Chalavi Torah night. The chanichim came and learned Torah with a taste of some very yummy cheese cake in honor of Shavuot. We would like to take this opportunity to wish you all a Chag Shavu'ot Same'ach. OU Israel's Youth Program for Anglo-Israelis Chaim Pelzner, Director -, Shayna Katz, Elisheva Cikk, Bnot Sherut tel. 560-9100 ext. 138 - fax: 561-7432 Partially funded by the Jewish Agency for Israel Jr. NESTO for grades 7-8 - Sr. NESTO for 9-12 - Both meeting Tuesdays at 5:00pm NESTO's home is the Israel Center's Teichman Family Youth Center 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 Travel Desk note: Messages received between Wednesday and Sunday will be returned IY"H on Monday. (this week only) Hold this date for our next Shabbaton - Chukat - June 26-27 Join us for the exotic experience: The Spice Route - From India to Eden" Tour, Guided by Sam Finkel, we will visit...The Museum of the Cochin Jewish Community in Moshav Nevatim. See exquisite ritual artifacts, watch a 16-min movie, tour their beautiful shul. (Nevatim is a moshav founded by Jews from Cochin, India in the 1950s.) In Netivot, a visit to the holy gravesite of the Baba Sali. Kefar Maimon (site of mass demonstrations against the withdrawal from the Gaza Strip), and view a large replica (1:20) of the Mishkan, handcrafted by a local resident. Also see a beautiful garden. Eden's Herbs Farm in Moshav Shokeda, a permaculture farm founded by Bat Zion Benjaminson, a native of Chicago. She grows everything from wheat and bananas to spices without chemical fertilizers or pesticides. Learn amazing things about permaculture and self-sustainable farming. Home grown spices may be purchased at the conclusion of the tour. Sunday, June 14, '09 8:00am - 6:00pm, 150NIS per person 165NISnon/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! See the world-famous BELZ Synagogue - SUN June 7th 2:00pm, 25NIS per person - Advance registration and payment required - Meeting place details upon registration, Sign up with the Travel Desk - (02) 560-9110 or 050-725-8392 Return to Hebron our Holy City! Rosh Chodesh Tammuz, Tuesday, June 23rd, Guided by Bonnie Linder, long time resident of Kiryat Arba - Join us for an exciting day in Hebron & Kiryat Arba and visit some religious, historic and educational sites located in one of the oldest Jewish cities of Israel, founded by our Patriarchs and Matriarchs. Stay and Pray in the Cave of the Patriarchs, burial site of our "forparents" [4 pairs of parents] and conduit of the prayers of our people for thousands of years. Visit the Tomb (situated in a special location) of Menucha Rochel Slonim - a Tzadika who lived in Hebron about 100 years ago. She was the daughter of the Mittler Rebbe of Chabad. The Avraham Avinu Synagogue - reconstructed 500 year old structure destroyed by the Jordanians in 1948 and rebuilt from rubble after 1967. Museum of Eretz Yehuda in Kiryat Arba - where you will be see exhibits of archeological finds in the area of Judea. A visit with Baruch Nachshon world renowned artist. Also meet with his wife, Sara Nachshon, one of the heroic pioneering women who moved into Bet Hadassa under extremely difficult conditions, paving the way for the present day Jewish community of Hebron. Tour Neveh Avraham, special Child Development Center, and be guided by its dynamic founder and director, Mrs. Chaviva Tzachor, who is truly dedicated and devoted to furthering the needs of the children attending the Center. A ride up to Gal Hevron recently established pioneering neighborhood on the edge of Kiryat Arba where a few families live under rugged conditions. There is a goat-dairy and poultry farm. We hope to meet and hear from some of the residents 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- tanachtiyulim@gmail.com SUN May 31st - Hevron - Where it All Began Avraham Avinu, David HaMelech and Rav Levinger with Ezra Rosenfeld TUE June 16th - The Destruction of Lachish Sancheiriv's Brutal Attack on the Cities of Yehuda with Shani Taragin The Back Page of TT861 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 4 Sivan (May 27th) to Friday, 13 Sivan (June 5th) Wednesday, 4 Sivan - May 27th 9:20am Rabbi Macy Gordon Contemporary Halachic Issues 10:45am Pirkei Avot R' Yosef Wolicki various times MINI-Shiur/Divrei Torah while you fold 12:30pm VIDEO SCREENING in the LIBRARY - Rabbi Zev Leff - Ideas on Shavuos 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 not this week 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi 7:30pm Video Reruns for those who can't make it to the Center at 12:30pm for the Video Screenings in the Library: "RUTH and Revelation" by Rabbi Sholom Gold in 4 parts - TONIGHT: Parts 3 and 4 (the first two parts were on Monday) Wednesday evenings, 7:30-8:30pm: Rabbi Chaim Eisen Thursday, 5 Sivan - Erev Shavuot/ May 28th The Center will be closed during the day of Erev Yom Tov, but will open IY"H at 6:30pm for the Leil Shavuot program Leil Shavuot at the Israel Center - Thursday evening, May 28 to Friday morning, May 29 7:02pm - Candle lighting 7:25pm Mincha followed by mini-shiur 8:05pm - Maariv for Leil Shavuot 8:25pm twin seudot (milky*/mini-shiur/meaty*) - Divrei Torah - Dinner by advanced Reservation only, rolled-back price: 100NIS p.p. - - Call Ita Rochel (02) 560-9125 Shiurim all night long (no charge or reservations) - Learning dedicated in memory of Mordechai ben Chaim Dovid z"l (father of Shprintzee Rappaport) until 11:00pm - (time permitting) Phil 11:00pm - Rabbi Binyamin Wolff 12:00am - Rabbi David Epstein 1:00am - Rabbi Yaakov Moshe Poupko 2:00am - Rabbi Chanoch Yeres 3:00am- Rabbi Avi Steinhertz Those who will be walking to the Kotel will leave at this time (4:00am) 4:00am - Review of "stayed up all night" rules (new details) 4:25am - Megilat Ruth (Talit not before 4:37am) 4:55am - Shacharit k'vatikin (sunrise 5:36am), followed by a kiddush Shiur on Shavuot day (Friday) 5:00pm - Mincha 6:00pm (Phil Chernofsky) Shiur on Shabbat day 5:00pm - Mincha 6:00pm (Kalman Walker) * based on one version of the tradition for Leil Shavuot, we will begin with a milchig mini-meal (incl. blintzes), bench, have a mini-shiur, then have a fleishig meal Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am Rabbi Jeff Bienenfeld - Perek "Arvei P'sachim" 11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am) 1:20pm Mincha (this time stays the same throughout the year) 3:15pm Hilchot Shabbat - Rabbi Chaim Sendic (052-668-0312) Now studying: "Boreir" 4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell Sunday 8 Sivan / May 31st 9:30am Let's Study the Chumash Tonia Frohwein women 10:30am Mystical Insights into the Months of the Year Golda Warhaftig 10:00am to 6:00pm Simcha Publishing English Book Week 12:30pm "Life: The Fantastic Adventure" Aharon Romm Rabbi Ephraim Sprecher resumes IY"H on June 14th The Artist Way Program - Discover your creativity + Reconnect to and Actualize your Artistic Dreams. Every Sunday 17:15-19:00 with Yehoshua Rubin fee: 30NIS Ani Hashem Rofecha - A Soothing Musical Evening of Shared Compassion - Every Sunday 19:45-21:15 with Yehoshua Rubin fee: 30NIS 7:30pm Ramban's Commentary on the Torah and Its Wellsprings with Rabbi Chaim Eisen - Now Studying: "Is Nature Just a Figment of Our Imagination?" Monday 9 Sivan - June 1st N'SHEI LIBRARY: 10:00-12:30 9:15am Excursions into the Book of Melachim with Pearl Borow 10:30am Rambam's 13 Principles - Rabbi Zev Leff Monday, June 1st 11:36am - We are honored to host the well known author, editor and columnist "Happy" Tzvia Ehrlich-Klein who will address us on "Living in Israel and Loving it" 11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages- Call Sura Faecher 993-2524 12:30pm VIDEO SCREENING in the LIBRARY - MON June 1 - David Bedein interviewing veteran journalist Jay Bushinsky, one of the first Jews to arrive at the liberated Kotel in June '67, on Mr. Bushinsky's reporting from the midst of the Six Day War. 1:00 to 6:00pm Simcha Publishing English Book Week Women's Beit Midrash 2:00pm "bring on the Blessings" - Pearl Borow 3:00pm Mishna, Mitzvot, and More - Phil Chernofsky 5:20pm Pri Chadash Women's Writing Workshop 2 hrs. Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410) 7:30pm Dr. Avivah Gottlieb-Zornberg is back with Parshat HaShavua 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: Monday, June 1st, 7:30-9:30pm with Dr. Judy Belsky Tuesday 10 Sivan - June 2nd The Israel Center and the Old City Free Loan Association 21st year - well over 5500 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 - Please bring ID 9:00am Haftara of the Week Rabbi Aharon Adler 10:00am to 6:00pm Simcha Publishing English Book Week 10:15am Parshat HaShavua Rabbi Sholom Gold 11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum - The Hasmonean Revolution: Unfinished business after 164BCE Workshops for women with Esther Sutton... 11:20am Inspirational selections from ALEI SHOR a modern day Mussar classic 1:00 (to 2:30pm) The Artist's Way a course in discovering and nurturing our innate creativity Further details and to register, please call Esther at 534-1922 Tue. 12:30pm VIDEO in the LIBRARY - TUE June 2 "Almonds and Raisins" Documentary on the history of Yiddish language films from "The Jazz Singer" of 1927 until World War II (1 hrs) 7:30pm In the Beginning of "In the Beginning" A fresh, different look into Parshat B'reishit with Rabbi Neil Winkler - Please note: Each shiur stands on its own 8:00pm Meet the Meforshim - Rabbi Yonatan Kolatch Wednesday 11 Sivan / June 3rd 9:00am Dr. Avivah Gottlieb-Zornberg is back with Parshat HaShavua 9:20am Rabbi Macy Gordon - Contemporary Halachic Issues 10:45am Pirkei Avot R' Yosef Wolicki various times MINI-Shiur/Divrei Torah while you fold including a mini-shiur by Sara Berelowitz in memory of her father, z"l NEW CLASS for WOMEN... Wednesdays, 12:00 noon - Parshat HaShavua to the Point; In-depth analysis of one topic from the weekly sedra with Chana Prero 12:30pm VIDEO SCREENING in the LIBRARY - WED June 3 "The Seven Universal Laws" - A dynamic and dramatic documentary on the Seven Noachide Laws with prescriptions for improving one's life and relationships. Filmed entirely in Israel, the movie includes a guest appearance by Vendl Jones, a Noachide, a biblical archaelogist, and the real-life model for the "Indiana Jones" character. (40min.) Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722 1:00 to 8:00pm Simcha Publishing English Book Week 1:30pm Knitting 101 in the library with Verna 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi Wednesday evenings, 7:30-8:30pm: Rabbi Chaim Eisen "Truth Will Sprout from the Earth": How Many Truths? How Many Legitimate Pathways to G-d? (How Many Right Answers in Jewish Law?" Current Sub-unit: "From the Period of Prophecy to the Term of Talmudic Scholarship: When (and Why) is the Sage Preferable to the Prophet?" Thursday, 12 Sivan / June 4th 11:00am to 12:30pm Torah - Internal & Eternal 12:30-1:00pm Literary Discussion Dr. Hayim Abramson various times MINI-Shiur/Divrei Torah while you fold 10:00am to 8:00pm Simcha Publishing English Book Week Thursday, June 4th, 8:00pm - The Joy Club with Rabbi Zelig Pliskin - free of charge Friday 13 Sivan / June 5th 9:00am Rabbi Chaim Eisen: "What Authority Does Aggadah Have? An Historic Overview (Rishonim)" 11:00am RCA Daf Yomi upcoming at the Israel Center Shabbat Parshat B'haalot'cha, June 6th 5:00pm - Shiur by Rabbi Yaakov Moshe Poupko - Mincha at 6:00pm Sunday, June 7th 8:00pm - "Nehama Leibowitz: A Twentieth-Century Legend" A talk surveying the life and works of one the most fascinating Jews of the 20th century, the first widely-recognized female Torah scholar, who revolutionized Torah study with an impact felt until today. by Yael Unterman, author of the recently published biography "Nehama Leibowitz: Teacher and Bible Scholar" (Urim Publ.) Lecturer, creative educator, life coach - www.yaelunterman.com (fee) Tuesday, June 9th 6:30pm-9:00pm (For futher information: rafaelmedoff@aol.com) America and the Holocaust: New Research, New Controversies - A conference of The David S. Wyman Institute for Holocaust Studies featuring... Yad Vashem vs. the Bergson Group Dr. Rebecca Kook (daughter of Peter Bergson) - The Allies' Failure to Bomb Auschwitz: Should the U.S. Use Force for Humanitarian Goals? Hon. Shimon Shetreet / Hon. Moshe Arens - Why Brandeis Urged Zionists to Break the Law Dr. Rafael Medoff Conference Chair: James D. Blum All conference sessions will be in English. 25NIS for Israel Center members and students 30NIS for non-members, No RSVP necessary Shavuot EIRUV TAVSHILIN When Yom Tov is Friday or Thursday-Friday, we make an Eiruv Tavshilin (ET) on Erev Yom Tov, which begins the preparations for Shabbat, so that we will be able to continue cooking for Shabbat on Friday. Without the ET, cooking (and other things) is allowed on Yom Tov, only for the day itself. Shavuot 5769 is on Friday. Making an ET on Thursday, Erev Yom Tov, will permit cooking, baking, and lighting candles on Friday (Yom Tov) for Shabbat. Sometime before Yom Tov, one takes a Challah or Matza and a cooked food (hard boiled egg, piece of gefilte fish, piece of chicken, etc.) which will be eaten on Shabbat (many eat the ET at Seuda Shlishit, but it only must last until Shabbat to be effective). With baked and cooked items in hand, one recites the following bracha... BARUCH ATA HASHEM ELOKEINU MELECH HAOLAM ASHER KIDSHANU BIMITZVOTV VI'TZIVANU AL MITZVAT EIRUV: and then makes the Eiruv declaration, which is in Aramaic - because it must be understood and Aramaic was the vernacular of the time. It follows from this that one should make the declaration in whatever language he understands. It is still traditional to say it in Aramaic, but you should feel free to follow the Aramaic with Hebrew and/or English, as follows... With this EIRUV it becomes permitted for us to bake, cook, to "hide" food (refers to packing food into an oven in such a way that not only will heat be maintained, but increased as well), to light candles, and do all other needs from Yom Tov to (for) Shabbat - [for us and all Jews who live in this city]. After the bracha and declaration (it is also a good idea to explain the basics of Eiruv to the members of your household, if not at the time of making the Eiruv, then at least at the dinner table), one places the Eiruv items in a secure place so that they will not accidentally be eaten before cooking for Shabbat is completed. REMEMBER: Kindling fire is forbidden on Yom Tov. Extinguishing a fire is forbidden. Only lighting a fire from a pre-existing flame is permitted. There are two levels of ET. The first is personal. It is made by an individual for himself and his household. Period. And the correct text of the ET declaration is LANA, it shall be permitted for us. The advanced version is for "Gedolei HaIr", the rabbinic leaders of the community. They add, LANU ULCHOL YISRAEL HADARIM BA'IR HAZOT, for us and for all Jews who live in this city. A person who forgets to make an ET, or whose ET was eaten before he had a chance to cook on Friday for Shabbat, is covered by this "advanced" ET. One who purposely does not make an ET, intending to rely on the ET of others, is NOT covered by it. Although officially for the leaders of the community, anyone can make the "advanced version" of the ET. However... in order to make this kind of ET, one has to take the ET food, give it to someone else (one's child above the age of mitzvot, or some say only to someone not part of your household) to "acquire" it on behalf of (unknown) others. Then he takes it back, makes the bracha and declaration, including the extra phrase in brackets. One way of looking at ET is that cooking on Yom Tov for the following day is forbidden by the Torah only when the next day is CHOL. For Shabbat, it would be allowed. But the Sages said "no", lest one makes a mistake on a subsequent Yom Tov that is not followed by Shabbat. Then the Sages said, if you make a start of cooking for Shabbat before Yom Tov and you perform the ET on Erev Yom Tov, this will clearly - consciously and subconsciously - distinguish between Yom Tov followed by Shabbat and Yom Tov followed by a weekday and then there is no "danger of mistake" and cooking on Yom Tov Friday for Shabbat is permitted. Another school of thought holds that we cannot cook on Friday (Yom Tov) for Shabbat, but with an ET, one may cook on Friday so that in case unexpected guests should happen to come to our home, there will be food for them. If no guests show up, the food can be used for Shabbat. This opinion insists that one finish his cooking on Friday a reasonable amount of time before Shabbat, so that the food could really be served to unexpected guests on Yom Tov. The first opinion would allow cooking until close to candle lighting time. Consult your rav on this issue, if necessary. ET is a rabbinic mitzva that was meant to solve the problem of fresh cooked food for Shabbat, and at the same time to preserve the proper observance and respect for Yom Tov. ET does not permit anything that is a Torah prohibition, but it does (properly) bypass what would otherwise be a rabbinic violation. SHAVUOT falls on the same day of the week as the second day of Pesach (and is exactly one week after Yom Yerushalayim). Calendar "rule" for Shavuot (meaning the one day of Shavuot in Israel and the first day in Chu"L) is LO G'HaZ (not on Tuesday, Thursday, or Shabbat). GREENERY There is a long-standing custom to decorate the shul and one's home with greenery - grasses and branches (flowers are used, but original custom seems to be branches) on Shavuot. Several reasons are given for this custom. Our sources tell us that Har Sinai became miraculously adorned with vegetation, the implication being that this was in honor of its function as the venue for Matan Torah. This is why animals had to be specifically banned. Decorating with tree branches is a reminder that the world is judged by G-d on Shavuot concerning the fruit of the tree. It is appropriate to pray on Shavuot for bountiful yields of fruit. Moshe Rabeinu was born on 7 Adar and hidden for three months. He was placed in a waterproof basket, floated on the Nile, hidden among the reeds on the day that was to become Shavuot, 80 years later. Bikurim baskets were adorned and decorated in various ways. Shavuot is Yom HaBikurim. CAUTION: Care should be taken that things look Jewish... DAIRY FOODS Shavuot is a Yom Tov. On Yom Tov we have the mitzva of Simcha. One of the traditional forms of Simchat Yom Tov is festive meals with meat and wine. (Note for veggies and others who prefer not eating meat: Meat as Simcha is subjective - if you don't like meat, then you need not have it on Yom Tov; if you enjoy eating meat dishes, THEN it is proper to honor and enjoy Yom Tov in that way. This is without a Beit HaMikdash. In the time of the Beit HaMikdash, Simcha is associated with the korban called Shalmei Simcha.) Additionally, we all know of the custom of eating dairy foods on Shavuot. Some people will have a dairy meal on Yom Tov night and a meat meal for lunch. This has a certain logic, since the nighttime is "more Shavuot-specific and the day is more "generically Yom Tov". Other families will have meat at night and dairy during the day. Still others will make Kiddush and HaMotzi, have some dairy dish (blintzes, perhaps), then bench. Following a short break and a change in table covering, they will wash again, this time for a meat meal. Each according to one's custom. There are many "reasons" for the custom of dairy dishes on Shavuot. Some of the reasons might have produced the custom, while others might be merely additional symbolisms after the fact. Furthermore, some reasons explain why we eat dairy, while others make sense only in the context of having BOTH dairy and meat dishes. The pasuk in Shir HaShirim (4:11) alludes to Torah as "honey and milk under your tongue". Some mix honey and milk - yogurt or sour cream do well - to match the pasuk. To commemorate the first Shavuot celebrated in the Midbar when our ancestors ate only dairy dishes. This is because eating kosher meat after receiving the Torah requires much preparation... (Like a Baal T'shuva subsisting on cottage cheese and yogurts until he gets new pots and dishes and kashers his kitchen.) Mount Sinai is called Har Gavnunim (T'hilim 68:16) and the word GAVNU- NIM is similar to G'VINA (cheese). The numeric value of the word CHALAV (milk) is 40, alluding to the forty days and nights Moshe spent on Har Sinai receiving the Torah. Having both dairy and meat dishes as mentioned above requires strict attention to the laws of separation of milk and meat. These laws, of course, are based on the Torah's prohibition of "meat in milk" as presented by the phrase "Do not cook a g'di in its mother's milk". This phrase (twice) follows, in the same pasuk, the command to bring Bikurim to the Beit HaMikdash. Shavuot, as the beginning of Bikurim-bringing season, is Yom HaBikurim. Therefore, we eat both dairy and meat dishes, with proper attention to the strictures of halacha, specifically on Shavuot. Halachically (especially when handling food with our hands), it is improper to use the same loaf of bread for both meat and dairy meals because of the food residue that might adhere to the bread. Therefore, a dairy meal and a meat meal will require two loaves of bread, reminiscent of the Two Loaves offering of Shavuot. (In other words, this reason is primarily associated with the Two Loaves offering, the dairy aspect is secondary.) Some suggest that having a dairy dish and a meat dish is like the "two cooked foods" of the Pesach Seder. Shavuot is not only its own Holiday; it is also the culmination of Pesach - hence, "two foods" on Shavuot as well as Pesach. According to tradition, Moshe Rabeinu was born on the 7th of Adar and was successfully hidden by his parents for three months. It was on the future Shavuot that baby Moshe was placed in the basket on the river and found by the daughter of Par'o. Our Tradition is that Moshe refused to nurse from an Egyptian wetnurse. Hence, Miriam's suggestion that Yocheved, Moshe's mother, be hired to nurse him. He, from whose mouth all of Israel learned Torah, could not drink "mother's milk" from a non-Jew. We remember this with dairy dishes on the day of Matan Torah. It might also be suggested that the day of the receiving of the Torah is like the birth of the Nation of Israel, and we have milk to symbolize the spiritual infancy of the People of Israel. The Torah commands us to bring in the Beit HaMikdash a Mincha Chadasha LaShem B'Shavu'oteichem. The initial letters of this phrase spell the word MICHALAV - "from milk". This, too, is considered one of the origins of the custom. How about this: Sources tell us that Bnei Yisrael refused to drink milk or eat dairy at all, fearing that milk was EIVER MIN HACHAI, limb from a living animal (forbidden to all people). It was receiving the Torah and its explanations that clarified the issue and taught them that milk was permitted. We celebrate this discovery of our ancestors with dairy dishes on Shavuot. Be it cheese blintzes, 1% cottage, yogurt with honey, cheesecake, lasagna, or ice cream - dairy dishes on Shavuot provide us with much food for thought. Tikun Leil Shavuot Learning Torah all night is a praiseworthy practice, IF it will not ruin your davening in the morning or spoil your Yom Tov. It isn't for everyone. Used well, it is a special way of preparing to receive the Torah anew. Megilat Ruth Many communities read Megilat Ruth on Shavuot morning before Torah reading (outside of Israel it is read on the second day). Some communities read it in the afternoon. [A recent trend in Vatikin (pre-sunrise) minyanim is to read it before davening.] When read from a kosher megila (Minhag Yerushalayim), the reading is preceded by the brachot ...AL MIKRA MEGILA and SHE'HE'CHEYANU. Read from a book, no brachot are recited. Several varied reasons combine to make Ruth the perfect reading for Shavuot. The text itself tells us that its story takes place at the time of the "cutting of the wheat". Shavuot is Chag HaKatzir. One of the major purposes of the Book of Ruth is to show us the lineage of David HaMelech and the Davidic line. Tradition tells us that David HaMelech died (and was born) on Shavuot. Perhaps most significantly, the story of Ruth is the inspiring story of Kabbalat HaTorah on an individual level, just as Shavuot is the commemoration of Kabbalat HaTorah on a national level. All of Israel were like converts at Sinai. Ruth is the story of CHESED, acts of kindness. The Torah begins and ends with G-d's acts of kindness - clothing Adam and Chava on the one side and burying Moshe on the other. Akdamut On Shavuot morning, after the Kohen is called to the Torah, before his bracha and before the reading begins, it is the Ashkenazic custom to responsively recite a 90-line poem praising G-d, His Torah and His People. Written by Rabbi Meir of Worms (one of Rashi's teachers), it conveys the spirit of love of G-d and Judaism even in adverse conditions. Rabbi Meir's son was killed by Crusaders and he himself died soon after a "forced debate" with the Christian clergy of his town. The poem celebrates Torah. Each line of Akdamut ends with the syllable TA, TAV-ALEF, last and first letters of the Alef-Bet. Some see this as a reminder of the nature of the Torah itself - as soon as we complete reading or learning the Torah, we immediately begin it again. S'faradim do not read Akdamut, but they have the custom of reading a poem called the KETUBA, composed by Rabbi Yosef Najara, celebrating the marriage, so to speak, of G-d and Bnei Yisrael, or the Torah and Bnei Yisrael. They read the KETUBA when the Ark is opened, before the Torahs are taken out. SHIR SHEL YOM According to Minhag Yerushalayim, based on the opinions of the Vilna Gaon, on Yom Tov, a different Psalm replaced the "regular" Psalm of the Day in the Beit HaMikdash. On Shavuot, it is T'hilim 19. On Shavuot morning (this year), some will say only the Friday Psalm. Some will say only Psalm 19. Some will say both. Whichever... just remember: Shavuot is the yahrzeit of the composer of T'hilim, David HaMelech. Torah Reading From the first of two Torahs on Shavuot morning, we read from Parshat Yitro, the account of Ma'amad Har Sinai and Matan Torah, from Sh'mot 19 & 20, a total of 48 p'sukim. The reading is divided among 5 Aliyot, as on all Yom Tov days (that don't fall on Shabbat - which Shavuot never does). The reading begins with the famous pasuk: "In the third month since the Exodus, on THIS day, they (Bnei Yisrael) came to Midbar Sinai." Rashi's two comments on "THIS day" are: [1] it was Rosh Chodesh Sivan that the People arrived at Sinai, and [2] the Torah uses the term THIS rather than THAT to teach us that Matan Torah should not be thought of as a "once upon a time, a long time ago" experience, but rather "words of Torah should be fresh in our eyes as if we received them today." This is such an important concept that it bears constant repeating and constant attention and effort to internalize. Especially when there are so many detractors who proclaim the Torah and its Mitzvot as antiquated, out-dated, and irrelevant, we must be enthusiastic proponents of the opposite view. EITZ CHAYIM HI... the Torah is the living, fresh, vibrant, complete source of the way of life that allows us to live in this world TODAY and to invest everything we do and are with spirituality and value. The second pasuk is no less famous. VAYICHAN SHAM YISRAEL... Israel, as one being with one heart and a singular purpose, camped opposite the mount. The unparalleled experience of Jewish Unity that gave standing at the foot of Mt. Sinai its everlasting significance, becomes one of our special goals of Jewish Life. Aseret HaDibrot is read in the "upper notes", TAAMEI ELYON, even accord- ing to Minhag Yerushalayim (which uses TAAMEI HATACHTON for Parshat Yitro and Va'etchanan). TAAMEI ELYON presents the text as separate commandments, rather than as p'sukim, which is the way we hear it with TAAMEI TACHTON. And with greater fanfare and flair. Maftir (in the second Torah) is the Musaf of Shavuot from Parshat Pinchas (Bamidbar 28:26-31). Haftara is Yechezkel's first chapter and his most vivid and esoteric vision. The level and type of prophecy attained by the Jews at Sinai has been compared to the visions of Yechezkel. NAMES In addition to the various names and nicknames of Shavuot, it is significant that in the main presentation of the cycle of holy days of the year, Vayikra 23, Shavuot has no name of its own, but is presented as the culmination of Pesach. Wordplay on the name: SHAVU'OT. With a KAMATZ under the SHIN, pronounced SHAVUOT, the name means WEEKS, as in counting seven weeks from Pesach. With a SH'VA under the SHIN pronounced SH'VU'OT, the name means OATHS, as in the mutual oaths of commitment between G-d and Israel - His promise that we become a Kingdom of Kohanim and a Holy Nation (and many other promises.), our promise to do and understand all that He commands us. SIMCHA Remember: Shavu'ot is many things: Dairy foods, Decorations, Learning all night, Megilat Ruth, Akdamut, Aseret HaDibrot - But it is something else too. It is Yom Tov. And that comes with an important Torah commandment: SIMCHA. A mitzva often neglected, try to see to it that appropriate Simcha - for you and your family - is on your agenda.