Shabbat Parshat B'haalo-t'cha June 5-6, 2009 - 14 Sivan 5769 This Shabbat is the 250th day (of 354), 36th Shabbat (of 50) of 5769 Shabbat in Chutz LaAretz - Parshat Naso - first perek of Pirkei Avot 2nd perek of Pirkei Avot in Israel LO KEIN AVDI MOSHE B'CHOL BEITI NE'EMAN HU: (Bamidbar 12:7) 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 11-20 Sivan (June 3-12) Earliest Talit & T'filin 4:36-4:34am Sunrise 5:35-5:34am Sof Z'man K' Sh'ma 9:05-9:06am (Magen Avraham: 8:11-8:10am) Sof Z'man T'fila 10:16-10:17am (Magen Avraham: 9:39-9:40am) Chatzot 12:37Ό-12:39pm (halachic noon) Mincha Gedola 1:13-1:15pm (earliest Mincha) Plag Mincha 6:12½-6:16pm Sunset 7:45-7:50pm (based on sea level: 7:40-7:44pm) Candle Lighting (Earliest candle lighting - PLAG) and Havdala times - Israel Summer Time Correct for TT 862 - Rabbeinu Tam (J'm) - 9:09pm 7:06 (6:14) Yerushalayim 8:25pm 7:23 (6:15) S'derot 8:26pm 7:21 (6:14) Gush Etzion 8:25pm 7:24 (6:16) Raanana 8:27pm 7:22 (6:15) Beit Shemesh 8:26pm 7:23 (6:16) Rehovot 8:27pm 7:24 (6:16) Netanya 8:28pm 7:20 (6:14) Be'er Sheva 8:25pm 7:22 (6:15) Modi'in 8:26pm 7:06 (6:16) Petach Tikva 8:28pm 7:06 (6:13) Maale Adumim 8:24pm 7:23 (6:15) Ginot Shomron 8:27pm 7:22 (6:14) Gush Shiloh 8:25pm 7:21 (6:14) K4 & Hevron 8:24pm 7:24 (6:14) Giv'at Ze'ev 8:25pm 7:23 (6:15) Yad Binyamin 8:26pm 7:24 (6:16) Ashkelon 8:27pm 7:13 (6:15) Tzfat 8:27pm 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... Interesting "prime time" for Kiddush L'vana this month. Many, many people said KL on Motza'ei Shabbat (and Yom Tov, in Chu"l). Those who follow Minhag Yerushalayim had already said KL on Wednesday night. (Thursday night and Friday night were not in the picture because we don't say KL on Leil Yom Tov or Shabbat, unless it's the last opportunity.) But those who always wait for seven full days following the molad had to wait for Sunday night for their first op. (One of these days, we'll include another opinion that relatively few people follow - but not now.) One way or the other or the other, the last opportunity for KL is the midpoint between the previous molad and the next one. This time is called the NIGUD and for this month is 2:52am on Monday, June 8th. That means that the last op is Sunday night, almost - but not quite - all night. The Message of the Chatzotzrot The Chatzotzrot - the two silver trumpets that Moshe was commanded to make, fulfilled a practical purpose in the Midbar, and for that alone, they would not constitute a mitzva of the Torah. They were used to call the people to assembly. To call the tribal leaders to assembly. And to signal to commencement of traveling after a period of encampment. Mitzva status is accorded those commands that apply throughout the generations - not to a one-shot command. No'ach was commanded to build a Teiva (ark). That isn't a mitzva. For him, yes. But not for us. As the horns which signalled various things in the Midbar, the Chatzotzrot do not rate Mitzva-status. But there is a lot more to the Chatzotzrot, as the Torah tells us. The two further functions of the Chatzotzrot define it as one of the Torah's 248 positive commands, one of the Torah's 613 mitzvot. And these two very different functions also provide us with a powerful message. When we are threatened by war (or other national calamities), we shall blow the Chatzotzrot and be "remembered" before G-d and He will save us from our enemies. And on our festival days and on Rosh Chodesh we shall blow the Chatzotzrot (in the Beit HaMikdash) during the offering of communal sacrifices and thereby be "remembered" (favorably) before G-d. Is there another mitzva that is actually two separate mitzvot - the fulfillment of one we dread and the fulfillment of the other we crave? Blow the Chatzotzrot at times of national trouble. We don't want to have to do that mitzva. Blow them in the Beit HaMikdash on joyous festivals. HA'L'VAI - how we wish and pray it would be so. Shavuot celebrated our arrival at Sinai and our awesome experience there. B'haalot'cha tells us of our departure from Sinai and the potential of imminently achieving our goal of Eretz Yisrael and the great life in store for us there. So close, yet so far. B'haalot'cha also tells us of the beginning of a series of terrible behavior on the part of the people - behavior that drove us further and further away from Eretz Yisrael - physically and spiritually. The message of the Chatzotzrot is that we have a choice. We can follow a path that leads, G-d forbid, to tragedy, calamity, disaster - that leads us to the sounding of the Chatzotzrot for wars and various TZAROT. Or, we can follow a path that leads us to Torah observance, Eretz Yisrael, the hold on Eretz Yisrael because of our hold on Torah. A path that leads to the Beit HaMikdash, its service, and the joyful sounding of the Chatzotzrot. Not different ones - the same ones with we making the difference. B'haalot'cha STATS 36th of the 54 sedras; 3rd of 10 in B'midbar Written on 240 lines in a Sefer Torah, ranks 10th 16 Parshiyot; 11 open, 5 closed One of the parshiyot (a S'TUMA) is separated from the parshiyot before and after it by more than blank space (as is usual) - namely, backwards NUNs. Consequently, this parsha is the most isolated of all parshiyot in the Torah. 136 p'sukim, ranks 11th, 4th in B'midbar 1840 words, ranks 12th, 3rd in B'midbar 7055 letters, ranks 12th, 4th in B'midbar MITZVOT 5 mitzvot; 3 positives, 2 prohibitions 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 - 14 p'sukim - 8:1-14 [P> 8:1 (4)] Aharon is instructed to tend the lamps of the Menora. SDT: Rashi explains the connection between this portion and that of the gifts of the N'SI'IM at the end of Parshat Naso. Aharon, as leader of the tribe of Levi, was embarrassed that he had not offered gifts for the dedication of the Mishkan as did the other leaders. G-d is telling him that his gift - daily service in the Mishkan - is far greater than the other gifts. Theirs are material and transitory; his is spiritual and permanent. The MITZVA to tend and light the Menora is recorded and counted elsewhere in the Torah. This fact makes the DRASHOT explaining the connection to Parshat HaN'si'im stand out all the more, since, on a P'SHAT level, it is sort of redundant (not quite) in B'haalot'cha. Ramban sees in this portion an allusion to a future generation when descendants of Aharon (the Hasmoneans) (re)dedicated the Mikdash by lighting the Menora (which also lasts much longer than Mishkan-related gifts). If we look at the two topics that flank Bamidbar 7, we find the two Temple practices that survive until this day (as opposed to the short-lived nature of the gifts described in chapter 7) - Birkat Kohanim, still practiced daily as commanded by the Torah, and the Menora, commemorated by the yearly observance of Chanuka. This perhaps is part of G-d's message to Aharon. All-in-all, this opening parsha is a strong "REMEZ to Chanuka from the Torah." And the point is driven home by the fact that the haftara of B'haalot'cha is also the haftara for Shabbat Chanuka. (And the beginning of this week's sedra is part of the Torah reading of the 8th day of Chanuka.) The Menora is described again with specific reference to the wicks (flames) of the lamps facing the "face (central stalk) of the Menora". [P> 8:5 (18)] Next G-d commands Moshe to separate the Leviyim from among the People and to purify them. Ritual waters, shaving their hair (Rashi explains that as an atonement for the firstborns whom the Leviyim replaced, they were considered to have a ritual impurity akin to that of M'TZORA, hence the shaving of all bodily hair as part of their purification process), cleansing their clothes, and various sacrifices and ceremonies accomplish this command of "separation of the Leviyim". Levi - Second Aliya - 12 p'sukim - 4:38-49 After the above procedures, the Leviyim are qualified to perform their holy tasks in the Mikdash as aides to the Kohanim. They, instead of the firstborns of Israel, shall function in the Mikdash. The Torah explains that the sacred functions were originally to be performed by firstborns who were sanctified as a result of their being spared in Egypt. (The special position of the firstborn actually predates the Egypt experience.) As a result of the sin of the Golden Calf, the Leviyim, who unilaterally reacted in defense of G-d's honor, were taken by Him in lieu of the firstborns of all the Tribes. Moshe, Aharon and the People of Israel did to/with the Leviyim as Moshe was instructed. After purification, the Leviyim were to come to the Mishkan to "report for duty". [S> 8:23 (4)] From age 25 until 50, the Levi was eligible for Mishkan service. (From 25 the Levi studied and trained for Temple service, at 30 he began serving. Age 50 was the retirement age for the "carrying chores", but the singing and guarding functions of the Levi continued beyond that age). Shlishi - Third Aliya - 14 p'sukim - 9:1-14 [P> 9:1 (8)] G-d spoke to Moshe in the Sinai wilderness during Nissan of the second year from the Exodus. He commanded/reminded him to tell the People to bring the Korban Pesach. The Torah records that on the 14th of Nissan in the afternoon, the first annual Korban Pesach was indeed brought as was commanded. This Pesach and Pesach Sheni episode occurred before the counting of the People recorded in the opening portion of Bamidbar. It was not placed at the beginning of the book because it is embarrassing to the People of Israel that they (we) only brought this one Korban Pesach in the entire Wilderness period. Then the Torah tells us that there were people who were ritually unclean and thus unable to participate in the Korban Pesach. They approached Moshe and complained that it was unfair that they were unable to join in this mitzva with the rest of the People. Moshe called upon G-d to answer their "complaint". It is important to understand that the laws of Pesach Sheni are a part of the original Torah miSinai. However, they were not revealed to the People until this point. And it was done at this point to honor those who "complained". BTW, contrast this kind of complaining with the other kind that unfortunately occurs too many times in Sefer Bamidbar. [P> 9:9 (6)] A person who is "tamei" or far away from the Mikdash and is unable to bring KP shall bring a KP on the afternoon of the 14th of Iyar [380,A57 9:11] and eat it that night [381,A58 9:11] with matza and maror. Nothing of it may be left over for the morning [382,L119 9:12] and no bone of it may be broken [383, L122 9:12]; all rules of KP apply to this Pesach Sheni (actually there are differences concerning peripheral details, but the korbanot themselves are the same). Intentionally not bringing KP is punishable by "karet" (excision). Although the Torah mentions two specific "excuses" for not bringing KP, anyone who did not bring KP for any reason - including intentionally - is eligible and obligated to bring Pesach Sheni. This Divine "second chance" is available EVEN to the intentional violator. There are distinctions concerning Kareit depending upon why a person did not do Korban Pesach the first and the second time (Nissan and Iyar). The Torah once again emphasizes that there is one law for the born- Jew and the convert. R'vi'i - Fourth Aliya - 19 p'sukim - 9:15-10:10 [S> 9:15 (9)] From the day that the Mishkan was erected, it was covered by a heavenly Cloud during the day and a fiery cloud at night. Only when the cloud would lift would the People travel. And when the cloud rested, the People would camp. It happened that sometimes the People traveled a few hours after they had camped; sometimes they stayed in one place for a period of days or months or years. By G-d's command the People camped and by G-d's command the People would travel. SDT: The pasuk (9:18) says: "AL PI HASHEM (by the word of G-d) the People of Israel shall travel, and by G-d's word they shall camp." The SHLA"H HAKADOSH writes that this is the source for the concept that a person should use the phrases Im Yirtzeh HaShem, Baruch HaShem, B'ezrat HaShem, and the like whenever he speaks of doing something. Our travels and every activity should also be AL PI HASHEM. [P> 10:1 (10)] G-d commanded Moshe to fashion two silver trumpets to be used to assemble the People (or their leaders) and to signal their movement. The T'KI'A sound on both trumpets was a call for everyone to gather to Moshe. The T'KI'A on one trumpet was a call to the leaders of the people. The T'RU'A sound indicated that traveling was to commence - one T'RU'A (with T'KI'A before and after) for each camp (of three tribes each). Kohanim are charged with the mitzva of sounding the trumpets when appropriate. The above-mentioned purposes of the trumpets applied to the generation of the wilderness only, but the mitzva for future generations concerning the trumpets is as follows: When the People enter the Land of Israel, the trumpets are to be used during times of troubles and on festive occasions during Temple service [384, A59 10:9,10]. MitzvaWatch When does the mitzva apply? The blowing of the CHATZOTZROT in the Beit HaMikdash, to accompany certain korbanot, obviously applies when we have the Beit HaMikdash. What about the blowing during times of crises? Some authorities hold that the mitzva does not apply in our time - only at the time of the Mikdash. Some say that this aspect of the mitzva would apply in our time except that we do not know how to make the CHATZOTZROT, and therefore we cannot fulfill this mitzva on a "technicality". Others disagree and hold that the mitzva of blowing in times of trouble DOES apply and we use CHATZOTZROT made today to the best of our knowledge and ability. Rabbi J. David Bleich in his Contemporary Halachic Problems mentions a fascinating opinion on this topic. Rather than Eretz Yisrael per se or the Mikdash being a pre-requisite for this mitzva (the blowing in times of national crisis aspect of the mitzva), it is Jewish sovereignty in Eretz Yisrael that activates the mitzva. Therefore, according to this opinion, we are dealing with a mitzva - maybe the only one - that reactivated for us D'Oraita, in 1948. May we be privileged to the reactivation of the full mitzva of CHATZOTZROT, and may we soon hear their happy blasts in the Beit HaMikdash, BIMHEIRA B'YAMEINU AMEN. More on the Chatzotzrot in the Lead Tidbit. Chamishi - Fifth Aliya - 24 p'sukim - 10:11-34 [P> 10:11 (18)] On 20 Iyar in the year following the Exodus, the Cloud lifted from the Mishkan. The People of Israel travelled through the Sinai wilderness and the Cloud rested in the Paran Desert. First in line to travel was the "flag-camp" of Yehuda consisting of the Tribes of Yehuda, Yissachar and Zevulun. The Mishkan was dismantled and the Levi-families of Gershon and M'rari followed with their ladened, covered wagons. Then came the grouping of Reuven, Shimon and Gad. Then the Levi family of K'hat carrying the sacred vessels followed. Next came Efrayim, Menashe, and Binyamin followed by the "camp collectors", Dan, Asher and Naftali. (This description conforms to the simple reading of the text and one of the Talmudic opinions.) [S> 10:29 (6)] Moshe informs his father-in-law Yitro (here called Chovav) of Israel's traveling plans and asks him to come along. Yitro declines the invitation and returns to his home. The People travel from Sinai for three days, led by the Aron which was searching for a resting place, so to speak. G-d's Cloud accompanied and protected them. At this point in the Torah, we are 13 months out of Egypt and neither the people nor Moshe Rabeinu have done what later caused them to be barred from entry into Eretz Yisrael. After Moshe talks to Yitro, it was supposed to be a three-day trip (condensed into one day) to bring us WITH Moshe, into the Land of Israel. But then we started messing things up. Shishi - Sixth Aliya - 31 p'sukim - 10:35-11:29 Some have/had the custom of reading Bamidbar 11:1-6 in a low voice (like we read the Tochacha) because of how embarrassing it is for us to hear this bitter, irrational complaining. [*S*> 10:35 (2)] The two special p'sukim about the moving and resting of the Aron are quoted in our davening when the Torah is taken out and returned to the Ark. In the Torah this 2-pasuk portion is flanked by the letters NUN written backwards. This serves to "split the Book of BaMidbar into separate books". Rashi indicates that this portion does not belong here and the unusual "scribal parentheses" indicate its abnormal placement. [P> 11:1 (15)] Next follows another "black period" in the early history of the Nation - the Complaints. The People complained and were punished by fire. Moshe pleaded for the people and G-d stopped the punishing fire. They complained about the Manna and demanded meat. With great chutzpa, they remembered the fish and other "fine foods" they ate in Egypt. And they disparaged the wonderful, miraculous sustenance from G-d. This angered (so to speak) G-d greatly. Even Moshe Rabeinu complained about G-d's anger with the People and expressed his difficulty in handling the People alone. Moshe also questioned where he would possibly be able to get enough meat to satisfy the People's demands. [P> 11:16 (7)] G-d told Moshe to gather 70 elders who would help ease the burden of leadership. G-d would instill in them the Divine Insight so that Moshe would not have to lead them alone. To the People, G-d promised meat (quail) which would descend in such great quantities for a sustained period of time (a month) until the People would become "sick of them". Moshe expressed doubt as to how so many people could be thus fed. [P> 11:23 (13)] G-d reproaches Moshe for the doubt. Moshe speaks to the People and gathers the Elders who were given the gift of prophecy by G-d. Two of these "new prophets" (Eldad and Medad) remained within the camp and prophesied amongst the People. [The g'matriya of ELDAD U'MEIDAD is 103, same as N'VI'IM, prophets.] (Commentaries tell us that they prophesied Moshe's death and Yehoshua's accession to leadership.) Yehoshua, protective of his mentor Moshe, pleads with Moshe to punish them. Moshe assures Yehoshua that it is G-d's will that they should prophesy. SDT: About 18 times in the Tanach, it says "And G-d got angry with..." Yisrael / Bnei Yisrael / His people. When the People complained about the Manna, etc., the Torah says VAYICHAR AF HASHEM M'OD, G-d got VERY angry. Why? Kedushat Levi explains that usually when G-d got angry at the People, Moshe would rise to their defense and pursuade G-d, so to speak, not to punish them. This time, the Torah says that "and in Moshe's eyes it was bad". Moshe Rabeinu was more upset with the people than usual. This "angered" G-d all the more, and Moshe did not defuse G-d's anger as in the other instances. Sh'VII - Seventh Aliya -23 p'sukim - 11:30-12:16 Moshe and the Elders gather the People. G-d sends the quail, as He has promised, carried by a Divine wind. The supply is overwhelming. The People spend day and night collecting the quail. No sooner had they started eating, when G-d's anger was manifest in a devastating plague that struck the People. The location became known as Kivrot Ha'ta'a'va, because that is where the "complainers" were buried. [P> 12:1 (3)] Miriam speaks critically against Moshe to Aharon by belittling Moshe's unique stature among prophets and people. [S> 12:4 (10)] G-d rebukes them and clearly states how unique Moshe is among all prophets, past and future. Miriam is stricken with Tzora'at. Moshe offers a short but eloquent prayer behalf of Miriam. [P> 12:14 (3)] The People delay their travels for the week of Miriam's isolation. 81 years earlier, Miriam had stood by the Nile protectively watching over her baby brother Moshe in the basket. Her "reward-in-kind" is this 7-day delay. The Mishna points out that good deeds are thusly rewarded. On the other hand, the Torah in D'varim 24:9 tells us to remember what G-d did to Miriam on our way from Egypt. This becomes a classic warning against speaking LASHON HARA. The People move to the Paran desert. The last 3 p'sukim are Maftir. Haftara - 21 p'sukim - Zecharya 2:14-4:7 As if to offset the depressing sequence of events from the sedra, and to answer the question as to how it is possible for the People of Israel to rise from the depths of their iniquity, the haftara provides us with the optimistic prophecies of messianic times, when G-d will once again be completely in our midst. The haftara contains Zecharya's vision of the Golden Menora flanked by olive branches. This serves as an appropriate counterpoint to the description of the Menora in the Mishkan at the beginning of the sedra. The Haftara also tells about a Kohen Gadol (Yehoshua in the haftara; Aharon in the sedra). This vision of the Menora was borrowed by the State of Israel to be the national emblem (not exactly, but close). Wouldn't it be wonderful if our leaders would heed the words of Zecharia in explaining that vision: "Not by might nor by power, but by My spirit..." Only when we act properly, which also means differently from other nations, will we merit the Geula. (This is also the haftara of Shabbat Chanuka.) THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean New series: The Halachot of Women & Men Lesson # 478 Not to marry the messenger who delivered the GET (based on Shulchan Aruch, Even HaEzer 12) Assume that Avraham and Leah are married. After some years of marriage they find themselves growing apart and living apart. He lives in London where he operates a successful business and Leah lives in Hollywood, California where she is a film director. Both are afraid of flying. She came to America on a steamship and crossed to California by train and bus. They talk to each other by phone very frequently and also communicate by email. For whatever reason they decide that they should be divorced. Each is to consult with their local rabbi to see how the arrangements of the Divorce (GET) can be facilitated, since neither will appear before the Beit Din of the other. The halacha provides a simple, method. He, in London will ask his rabbi to convene the necessary persons to have the GET written and then it can be sent by messenger (SHALI'ACH) to California. Many people reading this will remember this situation as one of the first that she or he learned in the study of Talmud. An agent (Shimon) is appointed by the husband with all of the formality described in Shulhan Aruch Eben haEzer chapter 142. The agent, Shimon bearing the GET takes a plane to California where the wife asks the rabbi to convene all those necessary so that the agent can state "The GET was written in my presence, and was signed in my presence." The rabbis ask him questions to ascertain his veracity, and they are satisfied. His declaration gives efficacy to the GET and she is now divorced. It is thus the agent's words that facilitates the granting of the GET to the wife. The agent is now enjoying the sun in California and Leah offers to show him around. They fall in love with each other. Is he permitted to marry her? The halacha prohibits him from marrying Leah. Why? It may be that the GET brought by Simon is not legitimate but Shimon saw Leah and wanted to marry her and concocted the entire story of the GET. The entire story hinges on Shimon being honest. The halacha fears that he may not really have a GET that was ordered written by Avraham. This applies only if it is the agent's statement that is required and gives effect to the GET. Not every messenger who delivers a GET must recite the formula that the GET was written in his presence and was signed in his presence. Generally a GET written by a husband in The Land of Israel to be delivered to the wife in the Land of Israel the agent need not pronounce the formula. The GET is authenticated by the signatures on the GET, the witnesses to the GET can testify as to their own signatures. The agent's statement is not required so if made, it does not add or detract from the legitimacy of the GET. And thus in this situation, the agent may marry Leah, since his words did not give the effect to the GET. But in our situation the GET is authenticated by the agent's declaration, he may therefore have an interest in the GET being declared valid so that he may marry Leah. Even in the Land of Israel, if the witnesses who signed the GET are not available and the agent bearing the GET has to say that it was written in his presence and was signed in his presence, the agent may also not marry Leah. There may be a situation where the witnesses to the GET can be indeed available on a moment's notice but the rabbis sitting to authenticate the GET permitted its legitimacy to depend upon the statement of the agent, so although the statement of the agent could have been avoided, he cannot marry Leah. This applies even in the situation where a the inhabitants of the town know that the GET is legitimate, that Avraham sent it, and the signatures are genuine, Shimon may not marry Leah, since it was his declaration that made the GET effective. All these rules against the agent marrying the divorcee are to keep tongues from wagging that the agent brought the GET so that he could marry the divorcee. Where two agent together were authorized by the husband to deliver the GET to his wife and they both declared the formula "It was written in my presence and was signed in my presence," one of them may marry Leah, the divorcee, since the GET could have been authenticated by the other agent alone. Similarly if one person, Naftali came and declared that Sara's husband, Moshe was dead, Naftali may not marry Sara. This applies even if the statement by Naftali was not made in a judicial proceeding, but came out innocently in the course of conversation - he may not marry Sara. Since ultimately her ability to be free to marry depends upon his declaration. But if two persons came and declared that Sara's husband was dead, one of them can marry Sara. The reason stated is that another person would not commit a transgression to help a friend. Rabbi Isserles adds in his emendations to the Shulhan Aruch, that although permissible in the last described situation, a person should not do this. What has been said about two persons declaring Sara's husband dead applies to any number of persons who have so declared him to be dead. In the situation where a minor girl, Rivka, who had been married off by her mother and/or older brothers and prior to her becoming of age, declared that she does not want this marriage, and the declaration was made before the required number of men on a Beit Din, any member of the Beit Din before whom she made the declaration may marry her. The same applies where a widow had undergone the ritual of chalitza where her deceased childless husband's brother did not consent to marry her in those situations where he could marry her or give her chalitza. The chalitza ritual takes place before a Beit Din. The ceremony was performed before this Beit Din. A member of the Beit Din may marry her. In all of these situations where the man may not marry this girl, she is not prohibited from marrying his son or other relatives. Where this is a practical question, I advise, as I do in all of these situations, where to marry may result in harsh consequences, that a knowledgeable Orthodox rabbi be consulted. Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari To Spy out the Land [3] "And they brought out an evil report on the Land'; they fabricated bad news of the Land, not merely telling bad things about it" (S. R. Hirsch). "All lashon hara has to have some truth in it for its existence or else nobody would pay any attention to it" (Sota 35a). Therefore, at first the spies praised the fruit of the Land and showed Israel that which they had brought; later they proceeded to slander the Land. "Not everything that is not a lie is the truth, and a person who is not a liar still does not always tell the truth. Truth does not lie merely in what we see but flows from the depths of the heart and from the wells of our faith; emet ve'emuna are intractably intertwined. Truth is bought only through constant spiritual labor and diligent mental effort. The spies made no such effort to fulfill the words of G-d and did not strive to understand the divine; they supplanted these with their own limited human vision that falsified the promise of G-d that is the essence of the truth" (Menachem Mendel of Kotsk). "Rabbi Chanina bar Papa taught that the spies said 'the people are too strong 'mimenu', not in its meaning 'than us' but meaning 'than Him'. In this they rebelled against Heaven, as if to say that even the Owner, G-d, is powerless to take possession of His property" (Sota 35a). They had already made the point about the strength of the Canaanites and their fortified cities, which was a visible truth, but the repetition here shows their inner thoughts of repudiation of G-d's promise; therein lay the falseness of their report. All agents or representatives are faced with the ethical problem of fulfilling their duties without allowing their own profits or interests to affect their decisions, their actions or their reporting. The spies failed this test already in their first report to Moshe, when they replied to his instructions to see whether the Land was good or bad, whether it was fat or lean, whether there was woodland there or not. "We came into the Land and indeed it is flowing with milk and honey, and this [the cluster of grapes that required two men to carry it, the pomegranates and figs] is its fruits. But, EFES - nevertheless, the people are strong and the cities are extremely great fortresses and moreover we saw the offspring of Anak there". The addition of 'but' or 'nevertheless', shaded and distorted the positive report (Akeidat Yitschak). Their adding the information about Amalek, who the people would remember as being the very first nation to attack them, further heightened the fear and panic in the hearts of Israel. In D'varim (1:27) retelling these events, the text tells us that "they murmured in their tents". Being not only agents of Moshe but also of the people of Israel, they went out of his presence and then gave the mass of the people a separate report in which they revealed very clearly their rejection of the Land of Israel. Here there was no mention of the goodness of the Land, no mention of milk and honey, no mention of nevertheless; "[only], it is a land that consumes its inhabitants" (Bamidbar 13:32). They deliberately ignored the contradiction in their report between inhabitants who were giants and the land that devoured its inhabitants, since both remarks produced fear and so reluctance to go into such a dangerous land. Seeing spiritual dimensions in the concept, 'a land that consumes its inhabitants', some commentators looked beyond the literal meaning. "The Land and the climate were so demanding that only the fittest and strongest could survive, only giants and people of extraordinary physical powers could live there" (S'forno). "'We saw bnei Anak min Han'filim'; the fact that there were remnants of antediluvian Nephilim still living in the Land is in accordance with Zevachim (113a) that Eretz Yisrael was spared from the Flood. The Land kept some of the original strength of the earth. Under the Canaanites that strength showed itself in physical greatness only, but as the soil for the People of G-d fulfilling the Torah it could achieve spiritual and moral greatness; that soil could bring the beginning of a Paradise-like rejuvenation of the world" (S.R. Hirsch). "Eretz Yisrael consumes those who are content to dwell and sit without movement. It has place only for those whose spirits and souls are always in motion; walking, growing and moving upwards to higher spiritual levels" (Admor Yitschak of Vorki). The lashon hara that these leaders created and spread brought swift results; "And the whole congregation lifted up their voice and the people wept all through that night" (Bamidbar 14:1). "G-d said, now your future generations shall weep tears of true suffering. Both Batei Mikdash are destined to be destroyed on this same date, for that night was Tish'a b'Av" (Bamidbar Rabba 7:20). "Rabbi Shimon bar Yochai taught, G-d said, 'you wept vain tears for the sexual limits imposed (Bamidbar 11:10), truly, now you will weep for real suffering brought on you'. Rabbi Abua taught, 'you wept vain tears at the imagined terrors foretold by the meraglim, therefore you are destined to weep tears of real suffering as it is written' Rachel wept for her children because they were taken into captivity' and 'by the waters of Bavel there we sat and wept' '" (Eicha Rabba 1:23). It was only the men who refused to enter the Land, whereas the women were zealous for Israel's inheritance; "the women upheld that which the men pulled down on the advice of the meraglim" (Bamidbar Rabba). "G-d warned that there would not remain alive any men of that generation when the time came for Israel to enter the Land. However, regarding the women we read that the daughters of Tzelofchad drew near and claimed their inheritance" (Tanchuma). "It is the rejection of Eretz Yisrael which is responsible for our being a reproach to our neighbors and a scorn and derision to those around us. We shall never recover our physical or our spiritual well-being until we return to that Land" (Akeidat Yitschak). 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] Pesach Sheni [10] MicroUlpan [11] Maaseh Shehaya... [12] Torah from Nature [13] TTreader Feedback [14] Divrei Menachem [1] From the virtual desk of the OU VEBBE REBBE The Orthodox Union - via its website - fields questions of all types in areas of kashrut, Jewish law and values. Some of them are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by HaRav Shaul Yisraeli zt"l, to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. Ask the Rabbi is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... Q: I am on my state's History-Social Science Curriculum Framework and Evaluation Criteria Committee. We have been debating whether the Ancient Hebrews should be referred to by the name "Hebrews" or "Israelites" - How does your organization refer to your ancient ancestors? Related questions: Was it the Hebrews or the Israelites who organized the Kingdom of Israel? From which did the teaching that God established ethical principles for humankind emerge? A: Clearly the names are used interchangeably along with the name Jews (which is a misnomer, as this technically refers only to the descendants of the tribe of Judah). However, study of the most authoritative text, the Holy Scriptures (=Hebrew Bible) reveals that there is a clear, although not absolute, historical distinction between Hebrews and Israelites. The first person called an Ivri (=Hebrew) is Abraham (at the time, Abram) in Genesis 14:13. One explanation (see Ibn Ezra's long commentary to Exodus 21:2) of this appellation is that he descended from Ever, a prominent great-grandson of Shem, the son of Noah (Genesis 10:21-24), who was an early monotheist according to Jewish tradition. (Many ancient nations were named after progenitors found in that chapter.) Another possibility (see Rashi to Genesis 14:13) is that Abram came from the other side (ever) of the river (Euphrates), as is stressed in Joshua 24:3. The name, Israelites (Bnei Yisrael = Sons of Israel), could not have existed at the time, for God renamed Jacob, Abraham's grandson, Israel much later. However, even after the renaming, Ivrim (Hebrews) was used to identify people from that family. Joseph was called an Ivri three times (Genesis 39:14,17; 41:12) and said he was kidnapped from the Land of the Ivrim (ibid. 40:15). They were a known group in Egypt; the Egyptians considered it a disgrace to eat with them (ibid. 43:32). In Exodus, when the family became nation size, they are still referred to several times, including by the Biblical text, as Hebrews. Moses was a "child of the Hebrews", who later saw a Hebrew being hit and two Hebrews fighting (see Exodus 2:6,11,13). God is presented to Pharaoh as the "God of the Hebrews" (ibid. 7:16). In total there are 11 such references to the family/nation in Exodus as Hebrews, all before the exodus took place. There are also references to Israelites there. There are no references to the nation as Hebrews throughout the Pentateuch after the Exodus. The only exception is the references to a Hebrew slave (Exodus 21:2; Deuteronomy 15:12) that one may acquire. In the entire rest of the Bible, Hebrews are used only in reference to slaves (in which the individual resembled his ancestors, before they were a free nation) and in the context of how the Philistine's called their Israelite foes (several places in Samuel I). Also, Jonah (1:9) called himself a Hebrew, arguably in a self- deprecating manner. At the same time, there are thousands of uses of the term Israelites in Biblical accounts after (including some before) the time of the Exodus. In short, the nation that left Egypt, received the Torah at Sinai, and founded the Kingdom of Israel in the former Land of Canaan was known as Bnei Yisrael (Israelites). Previously there had been a family/tribe that started with Abraham the Hebrew. He, followed by the first generations of descendants, spread monotheism and morality as respected citizens/leaders of the Land of Canaan (see Genesis 14:14-23; 21:33; 23:6; 26:26-29; 35:5), including a region known as the Land of the Hebrews (see above). This family/tribe was known to the outside world, for the most part, as Hebrews. Their forebears continued the same mission as a nation of Israelites (see Exodus 19: 1-6). So, while the names Hebrews and Israelites can and often are used interchangeably, the more precise usage depends on the exact period of ancients one refers to. [2] Candle by Day There are times when a man's thinking is out of order. He must be aware of these periods and, when they occur, guide himself by other means until the contingency has passed. 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 No column this week 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 Parshat B'haalotcha is one of the most difficult and puzzling one in the Torah. It is a conglomerate of a series of events which at first sight not to be related to each other. The Rav, Rabbi J.B. Soloveitchik zt"l, in his inimitable fashion explains the Parsha in a manner which causes the events to coalesce. It is, of course, impossible to summarize a two hour shiur in the limited space accorded to me. There is, however, one event which the Rav considers a pivotal one in the Parsha and which is relevant to current life in Eretz Yisrael. At this point in Jewish history, Bnei Yisrael were only a 3-day journey away from the Promised Land. What happened that derailed their march to their Land? Apparently, nothing in particular. The multitude among them felt a lust and desire for meat and other foods in place of the manna. The Torah tells us that the Bnei Yisrael wept (Bamidbar 11:4). We are also told that the desire was evil and aroused the wrath of Hashem and it was also evil in the eyes of Moshe Rabeinu. This brought the march to Eretz Yisrael which culminated in the story of the Meraglim in Parshat Sh'lach. Hashem decreed that the Bnei Yisrael would wander in the desert for an additional 38 years. The question that the Rav asked, is why did Moshe not pray to Hashem to forgive Bnei Yisrael as he did when they made the golden calf. Certainly, it would seem that worship of an idol is far worse than a lust and desire for meat and other worldly comforts. The answer, according to the Rav is that the sin of the golden calf was defensible because the people had just been freed from slavery and that they were overcome with terror because their leader Moshe was gone and they were left to the mercy of the desert. The lust for material things was a desire to live a pagan lifestyle. Idol worship is short-lived because eventually intellectual man recognizes the worship of a lifeless object such as a golden calf has no purpose. The desire for the pagan way of life without shackles and controls is much worse because there are no checks or limits to it. It was this desire for a pagan lifestyle which is the antithesis of Judaism. This caused Moshe to despair and ask Hashem "Lama Harei'osa l'avdecha" - "Why have you done evil to your servant". This was something totally foreign to Moshe's nature. This, according to the Rav, is the reason that the two sentences of "Vayhi Binso'a" are surrounded by an inverted letter NUN at the beginning and end in the Torah. This was the beginning of the "turn around" of the entry of the Bnei Yisrael into Eretz Yisrael. Obviously Moshe questioned his ability to lead the Bnei Yisrael into Eretz Yisrael. If we analyze all of the incidents in the Parsha we realize that they are all connected. In each one of them we see how difficult a task Jewish leadership is. The great march that could have led to the Messianic era was interrupted by the multitudes that sought their own pleasures and would not accept the limits of Judaism and the Torah. Does this not apply to our Eretz Yisrael of today? There are groups today that look to repeat the experience of the "mitavim", those who lusted. They deny Torah and its was of life because it interferes with their "pagan" life style and the freedom to do as they please. Even more serious are those among us who denigrate those who disagree with them. The concept of Eretz Yisrael as a holy land committed to honesty, morals and ethics, the love for ones fellow man are no longer important. The dream of a "Jewish" state, envisioned by the Zionist leaders, both secular and religious, has been supplanted by post Zionism which claims that Jews have no right to their land. We are occupiers and thieves who have stolen the land from their rightful owners. Moshe did not say that Bnei Yisrael should excommunicate the mitavim and separate from them. On the contrary, he experienced resentment of the magnitude of his task and the impossibility of fulfilling it. He felt that he was not qualified to carry the burden. All Jewish leaders have such doubts, yet the good ones do not cast off their mantle of leadership. Rabbi Binyamin Walfish, Jerusalem TORAH THOUGHTS as contributed by Aloh Naaleh members for publication in the Orthodox Union's 'Torah Insights', a weekly Torah publication on Parshat HaShavu'a [5] Parsha Points to Ponder - B'HA'ALO-T'CHA 1) Why does the Torah have to mention that there are times when the Jews will encamp for longer and ON THE WORD OF G-D THEY ENCAMPED AND ON THE WORD OF G-D THEY TRAVELED (9:20)? Why wouldn't the longer encampments be based on G-D's word just like the shorter ones? 2) Why does the Torah repeat the names of the Nasi leading the tribe as they traveled (beginning with 10:14)? This was already taught in Chapter One. 3) Why did G-D first call Aharon, Miriam, and Moshe to the Ohel Mo'ed (12:4) when the plan was to only call Aharon and Miriam to come out for their rebuke (12:5)? Suggested Answers Ponder the questions first, then read here 1) The S'forno explains that this verse teaches that even when the Jews encamped at a place which was really nice and enjoyable, hence the longer stay, they did so with THE WORD OF G-D in mind and not their own enjoyment. Similarly, they were willing to travel from this nice places despite the fact that they enjoyed it because THE WORD OF G-D told them to do so. 2) The Ramban answers that the Torah wants to emphasize that the Nesi'im were the leaders of the tribes in all aspects of life and they followed their one leader's lead even for simply walking through the desert. 3) The Chizkuni teaches that G-D wanted to make clear that His anger was only towards Aharon and Miriam and that Moshe was not as fault. Separating Aharon and Miriam from Moshe prior to the rebuke accomplished that. 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 WE FONDLY REMEMBER THE CUCUMBERS I recently observed a child who brought home a note about the END OF THE YEAR TRIP which would include swimming, jumping on trampolines, and other fun activities. She read the paper and instead of expressing her excitement, I heard her express disappointment: "This is the end of the year trip - but we only had one other trip the whole year. Where were all the other trips?" I marveled at this human trait of discontent. It seems so much easier to complain about what we don't have and think that we need, than to be thankful for what we do have. In this week's portion we see this trait portrayed in the children of Israel in the desert. First we hear -- then they murmur about the lack of meat and the monotony of their diet of manna. "Who will give us meat to eat? We fondly remember the fish we ate for free in Egypt, along with the cucumbers, melons, leeks, onions and garlic, but now our soul is dried up with nothing but this manna before our eyes" (11:4-6). It seems like we have heard all this before. A similar story is related in the book of Sh'mot (16:3). Is this the same episode retold with different details or are they two different stories that happened in different times and locations? We know that it is common in the Torah to elaborate in one place what it related briefly in another location. If that is the case here, then Sh'mot 16:3 and Bamidbar 11:4-6 are retelling the same story. On the other hand there are cases where Tanach relates stories that happened at different times. They seem very much similar, but there is some very crucial difference. This is done so we can learn about the true character of the person or persons involved in the story. We are shown how a person or group withstands (or doesn't) certain challenges. How they react to the final challenge shows their true character. Nechama Leibowitz believes that is the case in our portion. The story of the murmurings of Israel in the portion of B'SHALACH occurred before the giving of the Torah, and before the nation was really used to their freedom and life in the desert. We could rationalize their answer, "If only we had died by the hand of Hashem in Egypt. There at least we could sit by pots of meat and eat our fill of bread. But you brought us to this wilderness, to kill all this congregation by starvation." There Hashem doesn't get so angry and gives them the manna and the quail. But the situation in our portion is already different. They had received the Torah, lived for about two years with constant miracles including having manna, bread from heaven arrives every day for their sustenance. It wasn't like they had nothing to eat. They had seen that G-d would provide for them. Would they revert to their original behaviour of complaints or had they grown and improved in stature? Do they appreciate all that Hashem does for them? Unfortunately the first seems to be the case. Here it is "two strikes you're out". This time Hashem gets really angry at them and smote them with an exceedingly great plague". Here they had no reason to complain - they should have been appreciative. The Torah repeats the story to show us that the people should have changed and improved, but they didn't. The nation wanted to return to Egypt to eat cucumbers and leek - with this salad recipe you can eat them anywhere and also in the Promised Land. Cucumber Leek Salad 3 cucumbers 1 bunch leek ( cleaned and checked) 2 cups cherry tomatoes fresh mint 2 Tbsp honey or sugar substitute Ύ cup sweet vinegar Chop all vegetables. Add as much sliced mint as you like. Mix in honey and vinegar. Let sit before serving. [7] from Machon Puah Saving One Life at the Expense of Another This week we will continue our discussion regarding the permissibility of reducing one or more fetus in the case of a multi-fetal pregnancy, where we are concerned that the mother will not be able to carry them all and may lose the entire pregnancy. We have already seen that in some cases it is permitted to "sacrifice" one individual in order to save a number of others. This would seem to be the answer to the question of fetal reduction, and that it is permitted. However, as we saw last week, this is only in very specific cases, where there is a clear Divine message that this is what should be done. Since we do not know what will happen at the end of the multi-fetal pregnancy and we base our assumptions on statistics and past experience but not definitive knowledge of the future, therefore this cannot be the basis for allowing fetal reduction. Rav Yitzchak Zilberstein brings the opinion of Rabbi Akiva Eiger regarding another case that we have seen, that of the woman who is in danger in the middle of childbirth. The Mishna stated that before the child is born we save the mother at the expense of the life of the unborn child, but when he is already mostly born, since we cannot determine who is endangering whom, we cannot interfere and we must step back. In the end one may live while the other may die and that is the nature of the world. Of course it is possible that neither of them will die, and that left to nature they may both live. But it is also possible that they will both die, and that we could have saved one of them had we interfered; still, the Mishna instructs us not to save one at the cost of killing the other. However, Rabbi Akiva Eiger and others holds that in such a case if it is clear that both the mother and the child will die - then, even if the birth is almost over, still we can and must save the mother by killing the child. The reason that we prefer to save the mother at the expense of the child, is that since he is not yet completely born we can still argue that he does not have independent life and, compared to the mother, is not considered alive. This is different from the case of the gentiles threatening an entire group of Jews, where we are not permitted to give over one person to save all the others. In that case we can never tell whether each individual would have been saved and so we cannot decide who to hand over. However in the case of the mother and child we know that they would have both died and therefore we can "sacrifice" one to save the other. This is much more analogous to the case of multi-fetal pregnancy where the fetus definitely endanger each other, and therefore we can save one or more at the cost of the life of the others. 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 2 Rabban Yochanan b. Zakkai received the tradition from Hillel and Shammai. He used to say, If you have learned much Torah, ascribe not any merit to yourself, for that is why you were created. The Torah was the blueprint from which the World was created. The Torah was given to the People of Israel for the purpose of learning it and in it having a guide to living a life that G-d wants us to live. With the command "to teach or children...", to learn Torah, and with the repeated commands to follow G-d's ways, keep the Torah, do Mitzvot... then, of course one boast about how much Torah he learns... Or how many mitzvot he keeps. Or how well he keeps the mitzvot. Or how much Chessed he does. We are not supposed to pat ourselves on the back for the Torah we learn (or for the mitzvot we keep). Perhaps, when one does something well that he is not required to do, then he can feel a bit proud of what he has done. But not when it is his obligation. And not when it is the reason he exists. Nonetheless, we do believe that our Torah learning and living will earn us reward - in this world and the next one. It just shouldn't be our motivation. Trust in the reward, but do because that is what we are. [9] Pesach Sheni Calendar-wise, we are just about a month late for this topic. Yet Pesach Sheni is presented in Parshat B'haalot'cha, so we're right on time. And we are even a week early for people in Chutz LaAretz whose Parshat HaShavua this week is Naso. A person who missed Pesach Rishon (Korban Pesach on the 14th of Nissan) because he was TAMEI or "far away" (in other words, the Torah's two "stated excuses") is not liable to KARET even if he intentionally misses P2 (KP on the 14th of Iyar). A person who missed the first op inadvertently, because of illness, forgetfulness, accident, and a variety of other reasons (other than intentional), is not liable for KARET (of course), and is required to bring P2. If he misses P2 also, inadvertently - no KARET, but if intentionally, he is subject to KARET. If a person missed KP the first time around intentionally, he is subject to KARET, but if he brings P2, the KARET is removed, so to speak. However, if he misses P2 (having intentionally missed the first one), then he is liable to KARET, even if he has a good excuse for missing P2. RAMBAM says (seems to say) that a boy or girl who reaches the age of mitzvot after Pesach but before Pesach Sheni, should preferably not participate in the first Pesach (as a child) but rather should bring Pesach Sheni (as a halachic adult). If, however, they were included in (and did eat) Pesach Rishon, then they do not bring P2. [This idea shows up in a totally different context. A child who reaches the age of mitzvot during Chanuka, on the night of their 12th or 13th birthday (as the case may be), he or she should light candles after dark, even if the family custom is to light from sunset. (This doesn't apply to Friday for obvious reasons.) In other words, we say to the person, don't light yet - you are only a katan(a). Wait half an hour and fulfill the mitzva as a halachic adult.] A non-Jew who converts between the Pesachs, would not have been part of the first Pesach. He must bring Pesach Sheni as a (new) Jew. This might be surprising, if one thinks of P2 as a make-up for having missed the first. Rambam's point is that P2 is its own set of mitzvot and not a make up - when the afternoon of the 14th of Nissan passes, the Korban Pesach which is supposed to be brought at that time, cannot be made up for. Too late. Pesach Sheni is its own thing. Women are obligated on Korban Pesach (the first one, that is, on the 14th of Nissan), just as a man is obligated. Even though it is time- related, it is part of the package deal of Pesach mitzvot, which includes the prohibitions of Chametz, and we are dealing with THE set of mitzvot at the hub of Jewish life - "everything" is related to Y'tzi'at Mitzrayim - women are obligated. Pesach Sheni is different. It is more the "classic" time-related positive mitzva, and women are exempt. However, a woman who wants to bring P2 (if the conditions for P2 are present), may do so. But not on Shabbat. That is, on her own or with a group of women only. But if she is part of a CHAVURA that includes a man who is obligated, then she can participate in P2 on Shabbat (in which case it is eaten on Motza'Sh). Her voluntary P2 cannot push aside Shabbat. [10] MicroUlpan In honor of the CHATZOTZROT...Trumpet in Hebrew is CHATZOTZRA Its mouthpiece is PUMIT. Valve is SHASTOM. The bell (wide end of the trumpet where the sound comes out) is AFARKESET. The mute (device used to muffle or soften the tone) is AMAM. [11] Maaseh Shehaya... As much as it is known that Parshat HaShavua between Eretz Yirael and CHutz LaAretz get out of alignment every so often, this knowledge is not "owned" by everyone. A few years ago, a family planned to come to Israel from the States to celebrate their son's Bar Mitzva. It was at this time of the year and the boy had spent many months preparing his sedra. The Bar Mitzva was all set for the beautiful shul in Yemin Moshe. When it came time for Torah reading, the boy rolled the scroll to the beginning of his sedra, only to discover that we had read that sedra on the previous Shabbat. Imagine to horror, panic, deep disappointment of that moment. But what to do? Fortunately, the shul has a rabbi and the rabbi is not only knowledgeable but sensitive, as well. After explaining the situation to the congregation - and with their permission, the kohein was called to the Torah and the Bar Mitzva boy read his entire sedra followed by the Baal K'ri'a of the shul reading the first Aliya of the current sedra. The rest of the sedra followed as usual. The Bar Mitzva boy got to read his sedra, the congregation got to hear two sedras, and all had an experience that they will be telling their grandchildren... as we are telling you right now. [12] Torah from Nature Fish in the Twilight Zone The following is based on a brief video lecture by Ichthyologist (fish expert) Richard Pyle who describes himself as a fish nerd. And that he is - in the nicest sense of the word. His mini- lecture can be found on ted.com - if you don't know this website, you should. If you think there is a lot of junk on the internet, you are probably right. But there is an awful lot of good stuff on the web, and ted.com is way up at the top of that good list. Highly recommended. The test of a good nature film or lecture (for me - Phil) is how strongly the pasuk MA RABU MAASECHA HASHEM... comes to mind. Dr. Pyle's special niche in the world of underwater exploration and discovery is called the Twilight Zone. He explains that divers with scuba gear can dive no more than 150 feet or so without additional, serious dangers and problems. Submesribles (underwater vehicles made for research and exploration), either manned or remote control can go much deeper, and usually probe depths of more than 500 feet. Rarely, Dr. Pyle had found, did anyone (until him) explore the depths between 150-500 feet. With specially developed equipment, specialized breathing systems, he has made extensive studies of the Twilight Zones off of some of the worlds great reefs. He has discovered hundreds of new species of fish, often at the rate of seven new species an hour! Think about it. Fish that humans have been unaware of until very recently. Plus an estimate of thousands more still to be discovered. Some are similar to fishes that are already known, but some are totally new. Factors such as the pressure and the amount of sunlight that reaches a particular depth, fish will have developed differently. Furthermore, there are extensive caves at various depths underwater, and these provide yet a different environment and set of factors that affect the fish and other lifeforms that live there. [13] TTreader Feedback An avid fan of TT and a master of the Queen's English was quite off-put by a word in last week's Portion of the Portion. Here's the paragraph; see if you can spot the word before reading further. On the holiday that we received the Torah, we are taught about the retribution we will receive from Hashem for following His path. You got it - retribution. Think it means punishment? You're only partially correct. Here's a dictionary definition: Retribution n. 1. Something justly deserved; recompense. 2. Something given or demanded in repayment, especially punishment. 3. Theology. Punishment or reward distributed in a future life based on performance in this one. Notice that the first definition is positive and the second one is usually negative. But the third one - which fits best in the context of the Dvar Torah, includes both SACHAR vaONESH, reward and punishment. Basically, retribution is "pay back" and depending upon the situation, it can be either positive or negative. Which it is, is often understood only in context. A word that has two definitions which are more or less contradictory is called an antagonym, a.k.a. auto-antonym, a.k.a. contranym, a.k.a. a Janus word. Sometimes, we are dealing with two words with different origins that happened to be spelled and pronounced the same, such as cleave (split) and cleave (cling). Here's, perhaps, a pseudo-antagonym. PERUSE. What do you think it means? To glance at, quickly skim over -or- to examine thoroughly? BION (believe it or not), the latter is the correct definition, the former is an erroneous usage that most people think is the definition. [14] Divrei Menachem B'haalotcha continues to address the anointing of the Leviyim to the service of G-d in the Ohel Mo'ed, the Tent of Meeting. As the days approach when the Levites will begin their holy work, we can imagine the tension that might have arisen between them and the first-born Israelites who had been displaced in favor of the family of Levi, in the aftermath of the sin of the Golden Calf. The Leviyim were to be purified and atoned for in an elaborate ceremony that suggested that they, as Hashem's special property, were akin to a sacrifice, for they were to be sprinkled and "waved" like a sacrificial offering. And all this in the presence of the "entire Assembly of the Children of Israel" (Bamidbar 8:5-22). What would the maligned first-born be thinking at this time? Moreover, the Leviyim who had answered the call - "Whoever is for Hashem, join me!" - were also to atone for the people, thus preventing a plague from breaking out when the rank and file approached the Sanctuary. This was achieved through their acceptance of tithes from the people and through their song (Sforno; Yerushalmi, Pesachim 4:10). As if in compensation, the same verse that informs us of the Levites' elevated function (ibid 8:19) also mentions the phrase "Bnei Yisrael" no less than five times! Rashi explains that this demonstrates G-d's love for the people within the context of the Five Books of the Torah and - may we add, to all of our strongest critics? - despite all their faults and misgivings. Shabbat Shalom, Menachem Persoff Towards better Davening and Torah Reading Note this: ASAFSUF, the riffraff that came out of Egypt with Bnei Yisrael, when a VAV & HEI are prefixed, the word is V'HA'ASAFSUF (Bamidbar 11:4, no where else) V'HA-SAFSUF, the ALEF loses its vowel and becomes totally silent. Parsha Pix Menora from beginning of the sedra (and from the haftara - the haftara is also read on Shabbat Chanuka) Lamb labeled 2 is for Pesach Sheni Box of Tide, so that the Leviyim can wash their clothes. The Tide is also for Yehoshua Kohein HaGadol in the haftara, who is described as having soiled clothes Jeans, a.k.a. Levy's for the Leviyim Silver trumpets 2nd row: "reading" right to left, you have: when the cloud lifts, that is a sign to travel. Hence the green light The next row of pictures is the result of the Cloud's lifting and the go-ahead for traveling: The four flag-camps are marching in the direction of the arrow Aron Kodesh refers to the backward-NUN-bracketed p'sukim which we say when taking out and returning the Torah to the Ark Smiling watermelon refers to Bamidbar 11:5 - the Jews remembered fondly various foods they ate in Egypt and could not get the MN (manna) to taste like Quail is quail Snowflake is a reminder of Miriam's punishment for Lashon HaRa The eyes are Yitro. That's what Moshe wanted him to be for us on our journeys The candle lighting other candles is an analogy to Moshe giving of his Ru'ach HaKodesh to the 70 elders he gathered, to share his burdens of leadership The X-ed out soldier is from the haftara, when it says, LO B'CHAYIL And there are two Unexplaineds, which is a visual TTriddle. Bullets: The one for these PP explanations is a lamb, representing Korban Pesach Sheni. The ones for the page numbers (see below) are a trumpet for the Chatzotzrot and a traffic light for the stop and go signals of the Heavenly Cloud 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 (Shavuot & Naso) TTriddles: [1] Count 119 for the latter gate NASO, the name of the sedra, is a command to Moshe to COUNT the people. Whatever other connotations the word has, the plain meaning of NASO is COUNT. Onkeles translates NASO as KABEIL YAT CHUSHBAN, get the count. 119 refers to the chapter of T'hilim known as KUF-YUD-TET, the3 longest chapter in T'hilim as well as the longest perek in all of Tanach. The latter gate would be the English rendering of BAVA (sha'ar, gate) BATRA (latter, in contrast with KAMA, former, and M'TZI'A, middle). What do the three things have in common? Parshat Naso has 176 p'sukim - longest sedra in the Torah. T'hilim 119 has 176 p'sukim, the longest perek of all, as mentioned above. Gemara Bava Batra has 176 "blatt", leaves, two-sided pages, making it the longest masechet in Shas (or any other religious party - JK). [2] The son of Naftali Tzvi Weil R' Netanel b. Naftai Tzvi Weil was born in Prague in 5447 (1687 according to their counting) and died in Mainz (Mayence), Germany in 5529 (1769). His major work is a commentary of the Ro"Sh, named KORBAN NETANEL, which is a two-word sequence in Parshat Naso, Bamidbar 7:23 - ZEH KORBAN NETAN'EIL BEN TZU'AR. [3] The 2 N'si'im like Mark Sanford of South Carolina When looking over the list of Tribal leaders, one notices (okay, some people might notice) that once in a while, a name of a NASI begins with the same letter as the Shevet he represents. In order to form a TTriddle with those Nesi'im as the answer, we perused the list of U.S. states and their governors to see if we had an initial match. 50 states, 50 governors. One match - Sanford of South Carolina. The two Nesi'im like him (so to speak) are Sh'lumi'eil (b. Tzurishadai) of Shimon (SHIN/SHIN) and Efrayim's Elishama (b. Amihud) (ALEF/ALEF). [4] Netanel in Israel; who in Chu"l? Okay, a weird one. Netan'eil fo Yissachar brought his gifts to the dedication of the Mishkan on the SECOND DAY. In Chutz LaAretz, there is a different person associated with the SECOND DAY - of Shavuot, that is - namely, RUTH, daughter-in-law of Naomi and "Mother of Royalty". [5] Nazir and Bayit twice, Nega'im thrice, 5 korbanot ZOT TORAT something. Doing a computer search on the Tanach for ZOT TORAT finds the phrase three times in Parshat Naso - twice in ZOT TORAT HANAZIR and once in Sota as ZOT TORAT HAK'NA'OT. 3 of the 17 hits are in Naso. Twice in Yechezkeil we find ZOT TORAT HABAYIT. ZORAAT and NEGA TZORAAT show up three times, and In Parshat Tzav we find the words with each of five korban-types: Olah, Mincha, Chatat, Asham, and Sh'lamim. The other occurrences are one-shot deals - HaAdam, HaB'heima, HaYoledet, and HaZav. [6] Who found what a prophet's namesake didn't find? The angel in the haftara went to find MANO'ACH to tell his wife that she would give birth to Shimshon HaGibor and that he would be a NAZIR for life. The dove that No'ach sent from the TEIVA (ark) did not find MANO'ACH, a resting place for her feet to set down upon. The daove is a YONA, the prophet's namesake. The angel's name was PELI, PELI being the answer to this TTriddle, as well. [7] 2 unexplained from the ParshaPix Even though there is a picture of a covered wagon in the ParshaPix, we added a turtle, since covered wagons - as were given by the tribal leaders to the Levi-families of Gershon and Merari for the purpose of transporting the dismantled parts of the Mishkan - are called EGLOT TZAV, literally, Turtle Wagons (for obvious reasons). There is also a picture of a $10 gold coin minted by the US from 1795 to 1933. The coin was known as an Eagle. Here it represents ASARA ZAHAV from each Nasi's gift. This week's TTriddles: [1] Actually, the score of the Au-Ag game is 2-2 [2] Longtime cloudy and Shabbat - 2 common features [3] Maybe his father was not from there [4] Family tree day: if you went to the play to witness a performance by actor Heflin, then you came ___ [5] Preview of seven hence [6] Good for almost 40 years and for the 15th anniversary [7] Benny went to a few camps but not this one [8] The noisiest food of all time [9] 14th and 20th on the one hand; 17th and 27th on the other. 5th, 18th, and 28th on the third hand [10] The lad, the servant, Lavan, Eisav, the Benjaminite, David, and who? [11] What mammal and bird line up? [12] What dental care product is coded 1133? [13] Three examples of Chanuka following Shavuot [14] 2 unexplaineds from the Parshapix We celebrate Shauot on the 6th of Sivan. Outside of Israel, it is celebrated on the 6th and 7th of Sivan. When is Shavuot according to the Torah? Answer: Shavuot does not have a date in Sivan in the Torah. It is "dated" as the 50th day of the Omer. 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 - Purim, Pesach, Yom HaAtzmaut, Lag BaOmer, Yom Yerushalayim, Shavuot - all behind us for 5769. But people in need still need our help and yours. Please help us help the people who turn to us for help.. Make checks out to "Chesed Fund" and send to: Chesed Fund, Israel Center att. Menachem Persoff POB 37015 / Jerusalem 91370 NESTO Native English-Speaking Teen Olim OU Israel's Youth Program for Anglo-Israelis Chaim Pelzner, Director -, 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 TW3 - That was the "weeks" that was - OU Israel Center Shavuot Reports MP reports from the North... A group of 65 congenial and enthusiastic participants in the OU Israel Shavu'ot Retreat at Kibbutz Lavi in the Galil had a wonderful experience during the 5-day event. Under the guidance of Menachem Persoff and his wife Chana, and with assistance of Naomi Liebersohn, the group benefited, among various leisurely activities, from an amazing tour of the Australian-style Gangaru Park (Ma Rabu Ma'asecha HaShem! - peeking at baby kangaroos emerging from mothers' pouches) and a very relaxing and informative boat-ride in the Haifa Bay and Container Port - to the sounds of classic Israeli songs. On a more serious level, the Retreat abounded with shiurim, drashot and Divrei Torah delivered primarily by our esteemed scholars in residence, Rabbi Aaron and Pearl Borow who touched upon various aspects of the Chag from "Chesed in the Book of Ruth" to the "Crowns of Am Yisrael". Rabbi Sholom Gold and Rabbi Meyer Fendel, who were among the participants, also graced the gathering with their erudite words of wisdom during the course of the seminar. Yisroel Liebersohn (Naomi's husband) taught Daf Yomi and hotel guest Rabbi Chaim Perlmutter added to the atmosphere of the Chag through Divrei Torah and (with Menachem) a "Fahbrengin" of sorts on Shavu'ot afternoon. Thanks to Phil and Ita Rochel for providing all the necessary texts for Daf Yomi and davening. Many of the men enriched the program through leading the Tefilla, speaking at meal times and layning from the Torah. The true family spirit was felt especially during the Shabbat and Yom Tov meals when everyone sang Z'mirot and songs together and even managed the occasional "Tanse". The superb event was, of course, capped off with an abundance of delicious food - including homemade candies, courtesy of Shulamit Ne'eman - whereby one could say that everyone was refreshed both materially and spiritually in what has been yet again a very successful and enjoyable OU Israel Shavuot retreat. PC reports from the Center... It all started before 7:00pm on Erev Yom Tov, as people began to arrive for the Leil Shavuot program. Right after candle lighting (7:03pm), we had our first halachic review of the evening dealing with the issue of waiting until dark to begin Shavuot so as not to truncate the completeness of the 49 day - seven week period of the Omer. Mincha was followed by our second halachic review on the topic of Eiruv Tavshilin, fine-tuning the basic knowledge that most of us have mitzva that attempts to strike a balance between Kavod Yom Tov and Kavod Shabbat while staying within the guidelines of halacha. Yom Tov Maariv was followed by our Shavuot meals. After Kiddush and Hamotzi, we had a light dairy meal of cheese blintzes with the trimmings and salad. We benched and went to the classrooms upstairs for a mini-shiur on a specific aspect of Basar b'Chalav, the laws of Milk & Meat. This was not only educational - it also served as a break between meals to allow the tables to be reset for the festive Yom Tov meal (fleishig) that followed. Most people have a dairy meal at night and a meat meal during the day - or vice versa. We followed an older - and more complicated - minhag of having both milk and meat - with proper separation, new challot, etc. which focuses on the Meat in Milk connection to Yom HaBikurim & Z'man Matan Torateinu. Divrei Torah during the meal help drive home the point that Torah is Shavuot's main theme, Judaism's main theme. From 11:00pm, there were 5 shiurim every hour on the hour until 4:00am. Our thanks and appreciation to Rabbi Binyamin Wolff, Rabbi David Epstein, Rabbi Yaakov Moshe Poupko, Rabbi Chanoch Yeres, and "the new kid on the block", Rabbi Avi Steinhertz. The 70 participants in the dinner were supplemented by 200-300 other people - of all ages and backgrounds - who came and went throughout the night - enjoying the shiurim (and the refreshments). At 4:00am, those who wanted to walk to the Kotel did so, and "the rest of us" had a halachic review on "staying up all night", an early Megilat Ruth by Rabbi Wolff, from KLAF with b'rachot, and Vatikin davening. Kudos to caterer Chaim Schokett and crew for the meals and refreshments and further kudos to Chaim for his davening and layning in the morning. A Kiddush followed the davening, capping more than 12 hours of special Shavuot celebration. And that was not all. As a statement that Torah learning on Leil Shavuot does not replace day- time learning, we had a well-attended shiur at 5:00pm on Friday on the theme the full extent of G-d's Torah - the Written Word and the Oral Law and Tradition. Mincha followed. And then there was Shabbat with its 5:00pm Shiur and Mincha at 6:00pm. OU Israel and the Israel Center are many things... all of which are Torah. 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 Join us for our next Shabbaton - Friday & Shabbat June 26-27 - Guest speaker: Rabbi Aharon Adler Shiurim, mini-shiurim, Divrei Torah, tidbits, surveys, quizzes; 3 Shabbat meals, Oneg, Kiddush; old & new friends, camaraderie Early Shabbat (6:05 Mincha; 6:20 Plag) 230NIS members, 250NIS non-members Price rises during the final week - from Sunday, June 21 - to 250/270, so please reserve early Call 560-9125 Remember to tell us about your housing situation, dietary needs, seating preferences... 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! LAST CALL - 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 - 8:00am - 6:00pm - 100/120NIS 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! Take this GOLDen Opportunity to visit Afula and see the Lower Galil through the eyes of Tanach with Rabbi Sholom Gold Sunday, June 28th 8:00am - 6:30pm Rabbi Menachem Gold, founder and Rosh Yeshiva of the Afula Educational Center, truly "Center for all Ages" Rabbi Sholom Gold - will be with us throughout the day, giving shiur "where it happened!" Mrs. Bayla Gold will be our guide A grand tour of Afula is also included - More details will follow in next week's TT... but don't wait to see them; sign up NOW 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 The Destruction of Lachish Sancheiriv's Brutal Attack on the Cities of Yehuda with Shani Taragin - Tuesday June 16th - We will examine the kingdom of Chizkiyahu and discover the tragedies and miracles of his time... go to Tel Lachish and to the fascinating site of Tel Mareisha / Bet Guvrin National Park What Does Jerusalem Really Mean? with Rabbi Alan Haber - Friday, June 19th - Why did King David specifically choose Jerusalem - of all possible locations - to build his capital? Even if you've been to Ir David before, this will be different. You may have seen and toured it before, but this time you will learn it! The Back Page of TT862 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 11 Sivan (June 3rd) to Friday, 20 Sivan (June 12th) Wednesday, 11 Sivan - June 3rd 9:00am Parshat HaShavua Dr. Avivah Gottlieb-Zornberg 9:20am Contemporary Halachic Issues Rabbi Macy Gordon 10:45am Pirkei Avot R' Yosef Wolicki various MINI-Shiur/Divrei Torah while you fold 12:00pm Parshat HaShavua to the Point - Chana Prero 12:30pm VIDEO SCREENING in the LIBRARY - The Seven Universal Laws Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722 1:00pm until 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 Thursday, 12 Sivan / June 4th 11:00am Torah - Internal & Eternal - Dr. Hayim Abramson 12:30pm (to 1:00pm) Literary Discussion - Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold 10:00am until 8:00pm Simcha Publishing English Book Week 8:00pm Thursday, June 4th, 8:00pm - The Joy Club with Rabbi Zelig Pliskin - free of charge Friday, 13 Sivan / June 5th 9:00am "What Authority Does Aggadah Have? An Historic Overview (Rishonim)" - Rabbi Chaim Eisen 11:00am RCA Daf Yomi Shabbat day 14 Sivan / June 6th 5:00pm "Moshe's Mastery of the Mishkan's Movements" - Rabbi Yaakov Moshe Poupko 6:00pm MINCHA Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am Rabbi Jeff Bienenfeld - Perek "Arvei P'sachim" 11:15am RCA Daf Yomi by Rotation (and Fri. at 11:00am) 1:20pm Mincha (this time stays the same throughout the year) 3:15pm Hilchot Shabbat - Rabbi Chaim Sendic (052-668-0312) - Monday and Tuesday 4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell Sunday 15 Sivan / June 7th 9:30am Let's Study the Chumash Tonia Frohwein women 10:30am Mystical Insights into the Months of the Year Golda Warhaftig 12:30pm "Life: The Fantastic Adventure" Aharon Romm 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 7:30pm Ramban's Commentary on the Torah and Its Wellsprings with Rabbi Chaim Eisen - Now Studying: "Is Nature Just a Figment of Our Imagination?" 7:45pm FunDate A Weekly Singles Event 35+ - A fun evening of guided dating conversations with music exercises, refreshments and group dynamics with Rabbi Yehoshua Rubin, M.S. (until 9:15pm) 30shekels 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) Monday 16 Sivan - June 8th N'SHEI LIBRARY: 10:00-12:30 9:15am Excursions into the Book of Melachim with Pearl Borow 10:30am Rambam's 13 Principles - Rabbi Zev Leff 11:35am Fit Forever: Look & Feel your Best! Exercise for women of all ages- Call Sura Faecher 993-2524 11:36am Monday, June 8th - Come and hear the one and only Andy Haas certified fitness trainer and a licensed massage theraputist, who will speak on: Fall Prevention - Techniques of Reducing the Risks of Falling - Summertime when the Falling is Easy!" "If you feel better - blame Andy!" 12:30pm VIDEO SCREENING in the LIBRARY - MON June 8 - Rabbi Natan Lopes Cardozo, Ph.D. - "Why are the Kashrut Laws given too late?" 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 15th, 7:30-9:30pm with Dr. Judy Belsky Tuesday 17 Sivan - June 9th The Israel Center and the Old City Free Loan Association 21st year - well over 5500 loans granted Gemach - Free Loan Society to provide interest-free loans for people in financial distress (living in the Jerusalem area). Interviews at the Center on Tuesdays from 10:00-12:00 and 19:00-20:30 - Please bring ID 9:00am Haftara of the Week Rabbi Aharon Adler 10:15am Parshat HaShavua Rabbi Sholom Gold 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 9 "Horowitz in Moscow" Magnificent performances by Vladimir Horowitz during his historic 1986 visit to the Soviet Union, 61 years after leaving his native Ukraine. (1 hrs) 2:00pm Ani Hashem Rofecha Experience compassion and support by reconnecting to Hashem's Love and Healing through soothing music and relaxation exercises with Yehoshua Rubin (Tuesdays, 2:00-3:15pm) fee: 30NIS 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 8:00pm Meet the Meforshim - Rabbi Yonatan Kolatch - June 9: What does it mean not to keep "all the Mitzvot?" Wednesday 18 Sivan / June 10th 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 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 10 "A Conversation with Rabbi Abraham J. Twerski, M.D." - In this very special video, Rabbi Twerski discusses: "Why do bad things happen to good people?", "Does G-d hear our prayers?", "What is the secret to a good marriage?", "What is the purpose of life?", "How do I prepare for parenting?"... and more. (30 minutes) Medical Chi Kong Practice with Avi Hirsch - Wednesdays, 12:30-1:30pm - Call for further details: 050-767-1722 1:30pm Knitting 101 in the library with Verna 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi Wednesday evenings, 7:30-8:30pm: Rabbi Chaim Eisen "Truth Will Sprout from the Earth": How Many Truths? How Many Legitimate Pathways to G-d? (How Many Right Answers in Jewish Law?" Current Sub-unit: "From the Period of Prophecy to the Term of Talmudic Scholarship: When (and Why) is the Sage Preferable to the Prophet?" Thursday, 19 Sivan / June 11th 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 7:30pm Video Reruns for those who can't make it to the Center at 12:30pm for the Video Screenings in the Library: "Horowitz in Moscow" (1 hrs) Friday 20 Sivan / June 12th 9:00am Rabbi Chaim Eisen: "What Authority Does Aggadah Have? An Historic Overview (Rishonim)" 11:00am RCA Daf Yomi upcoming at the Israel Center Sunday, June 14th at 2:00pm - Rabbi Ephraim Sprecher on Reincarnation: Moshe, gilgul of Hevel; Korach, gilgil of Kayin? Monday, June 15th at 11:36am - Guest speaker: Perrie Nordlicht, lecturer on English and American literature, as well as various Torah subjects. She has taught at Queens College, Bernard Baruch School, and Yeshiva University. Perrie has a specially wonderful outlook on life. Her topic is: 'If' by Rudyard Kipling a Sure-Fire Recipe for 'How to be a Mentch'