Shabbat Parshat BO January 22-23, ‘10 - 8 Sh’vat 5770 This Shabbat is the 127th day (of 355), 19th Shabbat (of 51) of 5770 ...VAYHI B’ETZEM HAYOM HAZEH YATZ'U KOL TZIV-OT HASHEM MEI-ERETZ MITZRAYIM: (Sh’mot 12:41) The OU Israel family extends its heartfelt condolences to Vivian Luchins and family on the passing of her father Benjamin Osdobyz”l - Shiva will be in the States - Vivian can be reached at 845-434-6810 until Friday and at 718-822-1216 from Motza'ei Shabbat (until Tue. morning) 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. 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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 5-14 Sh'vat (Jan 20-29) Earliest Talit & T'filin 5:45-5:42am Sunrise 6:39-6:35am Sof Z'man K' Sh'ma 9:14-9:13am (Magen Avraham: 8:27-8:27am) Sof Z'man T'fila 10:06-10:06am (Magen Avraham: 9:35-9:35am) Chatzot 11:50-11:52¼am (halachic noon) Mincha Gedola 12:21-12:23pm (earliest Mincha) Plag Mincha 3:57-4:04pm Sunset 5:07-5:15pm (based on sea level: 5:01-5:10pm) Candle lighting & Havdala times (Israel Standard time) TT 893 - Rabbeinu Tam 6:20pm (J'm) Candles Parshat BO Havdala Next week 4:28pm Yerushalayim 5:44pm 4:35/5:50 4:46pm S'derot 5:47pm 4:53/5:53 4:44pm Gush Etzion 5:44pm 4:50/5:50 4:44pm Raanana 5:45pm 4:50/5:51 4:44pm Beit Shemesh 5:45pm 4:51/5:51 4:45pm Rehovot 5:45pm 4:51/5:51 4:44pm Netanya 5:44pm 4:50/5:50 4:44pm Be'er Sheva 5:46pm 4:50/5:52 4:44pm Modi'in 5:44pm 4:50/5:50 4:28pm Petach Tikva 5:45pm 4:35/5:51 4:28pm Maale Adumim 5:43pm 4:35/5:49 4:43pm Ginot Shomron 5:44pm 4:50/5:50 4:42pm Gush Shiloh 5:43pm 4:49/5:49 4:44pm K4 & Hevron 5:45pm 4:51/5:51 4:43pm Giv'at Ze'ev 5:44pm 4:50/5:50 4:45pm Yad Binyamin 5:45pm 4:51/5:51 4:46m Ashkelon 5:47pm 4:53/5:53 4:30pm Tzfat 5:41pm 4:36/5:47 NOTES: Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute. Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times * Important clarifications concerning the Candle Lighting times Petach Tikva officially accepts upon itself to light Shabbat candles according to the Jerusalem custom. (This is due to the fact that the Ashkenazi community of PT was founded by people from Jerusalem who brought their customs with them.) Up until this week, we understood that to mean that in PT one lights candles 40 minutes before sunset, just like we do in Jerusalem. We contacted the Religious Council in PT and found out that the official candle lighting time for PT is the same as Jerusalem's (not 40 min. before sunset, but the same time as J'lem). Petach Tikvians (or whatever they are called) must realize that their sunset is earlier than Jerusalem's and therefore they do NOT have 40 minutes after the posted time until sunset - more like 30-35. So too for Maale Adumim. They light candles at the same time as J'lem too. Sunset is also earlier in Maalei Adumim. One of the rabbis from Ascent of Safed (that's Tzfat) told us that there are differing opinions concerning when Candle Lighting is there. All say 30 min. before sunset, but some say the sunset that does not take into account the elevation of Tzfat, and some say to use the sunset time that does take elevation into account. We print the earlier time, in case. Halachic Zmanim and Shabbat times in Torah Tidbits are calculated by CHAZON SHAMAYIM, a computer program by R' Eitan Zakuni of Netivot. The latest version (beta), called HAZON NET is available as a free download on www.sky-view.co.il WORD OF THE MONTH A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem... With the molad having occurred on Friday, January 15th, the first opportunity for Kiddush L'vana according to Minhag Yerushalayim was Monday, Jan. 18th. The first op for the 7-day after the molad opinion is Motza'ei Shabbat, Jan. 23rd. This will be the popular time for KL this month, weather permitting. During the rainy season, there are many missed opportunities for KL and people should be extra diligent to check the sky each night until an opportunity presents itself. Here are some of the details of our "fixed" Jewish Calendar: Nisan Iyar Sivan Tamuz Av Elul 30 days 29 days 30 days 29 days 30 days 29 days 1 day R"Ch 2 days R"Ch 1 day R"Ch 2 days R"Ch 1 day R"Ch 2 days R"Ch Su, Tu, Su-M, M-Tu, Su, Tu, M-Tu, W-Th M, W, Su-M, Tu-W, Th, Sh W-Th, F-Sh W, F Th-F, Sh-Su F, Sh Th-F, Sh-Su Tishrei Marcheshvan Kislev Tevet Sh'vat Adar 30 days 29/30 days 30/29 days 29 days 30 days 29 days R"H 2 days R"Ch 1/2 days R"Ch 2/1 day R"Ch 1 day R"Ch 2 days R"Ch M, Tu, Su-M, Tu-W, Su,Su-M,Tu, M,M-Tu, M,Tu,W, Su-M, Tu-W, Th, Sh W-Th, F-Sh Tu-W,Th, Tu-W,W, Th,Sh Th-F, F-Sh Th-F,F Th-F,Sh-Su Adar Alef 30d 2 days R"Ch G-d's engagement gift to us And G-d spoke to Moshe and Aharon in the land of Egypt, saying: HACHODESH HAZEH LACHEM... This month (of Nisan, during which you will be taken out of Egypt) shall be FOR YOU the first of your months; it is the first FOR YOU of the months of the year. We are taught that this is not just a declaration by G-d about the specialness of Nisan and our impending exodus therefrom; it is the command to establish the Jewish Calendar and make it an integral part of Jewish Life. The Jewish Calendar is officially the responsibility of the Sanhedrin. When we have an active, functioning Sanhedrin - past and future - they fulfill the mitzva each month when the head of the Sanhedrin declares a particular day as Rosh Chodesh, ideally based on eye- witness testimony to the first visibility of the lunar crescent. They further fulfill the mitzva with an annual decision to add an additional month to the year - or not. During the time when no Sanhedrin sits - the present - it was with foresight that a previous Sanhedrin provided us with a method of calculation that allows us to create a Jewish Calendar month by month and year after year. That early Sanhedrin used its authority to sanctify the Rosh Chodesh of each month for as long as necessary, until a proper Sanhedrin will resume the task of Kiddush HaChodesh. Fine - what about us? When we have a Sanhedrin, it will be a spiritually uplifting experience to crowd into the courtyard of their chambers and eagerly await the rising of the sun and the declaration of the Sanhedrin's head. Okay, anything else? Plenty! Kiddush HaChodesh, along with other mitzvot that are the direct responsibility of either the Sanhedrin, the King, the Kohein Gadol, kohanim in their service in the Beit HaMidkash - in short, mitzvot that are not commanded to the individual Jew - are still very much part of the Torah. They constitute a significant part of the Taryag (613) mitzvot. They were not issued as special commands for X, Y, or Z in a separate directive by G-d to the individuals or institution responsible for those mitzvot. All the mitzvot were commanded to every Jew. We might be exempt from some of them. We might not be among those who must carry out the particular command. But they are our mitzvot, nonetheless. Some mitzvot we actually perform. Others, we can learn about. Derive lessons from them. Understand them. Appreciate them. And grow spiritually from them. We recite about some of these kinds of mitzvot in our davening. And for others, we do small things which indicate that we care about them, long for their restoration. Appreciate them. The Jewish Calendar is a gift from G-d to the Jewish People. Call it an engagement gift, since it was given to us before our Sinai Wedding. How do we "keep" this particular mitzva? By learning about the Calendar and about Kiddush HaChodesh. And by using the Jewish Calendar. How many days in August? How about April? How many days in February? Most of us can answer those questions in our sleep. How many days in Iyar? How many days in Av? What about Kislev? In which years do we have two Adars? What's our "Hebrew" birthday? What's today's date? Do we understand what the gabbai is saying when he mumbles the announcement of the molad on Shabbat M'vorachim? Do we understand the atonement aspects of Rosh Chodesh? Do we date our checks (Israel only) with the Jewish date? Do we identify January as month number one, even though the Torah designates Nissan as such? These questions all point to our ability to "observe" the mitzva of HaChodesh HaZeh Lachem Rosh Chodashim. How many of these opportunities do we take and how many do we let slide by? G-d gave us a magnificent gift. He gave us our own Calendar with a cycle of holy days that are part of it. And He brought us into partnership with Him on the establishment of that Calendar and the sanctification that is an essential element in that Calendar. When we date a personal check with the Jewish date, we are saying thank you to G-d for that gift... and we are beseeching Him to restore the Sanhedrin, hasten the coming of Mashiach, rebuild the Beit HaMikdash (not necessarily in that order). That's a lot to attach to simple little things like knowing your Jewish birthdate. But it's our mitzva. Bo STATS 15th of the 54 sedras; 3rd of 11 in Sh'mot Written on 205.67 lines in a Torah, rank: 24 14 parshiot; 8 open, 6 closed 106 p'sukim - ranks 29th (7th in Shmot) tied with Toldot & Vayigash; larger than either 1655 words - ranks 21st (5th in Shmot) 6149 letters - ranks 20th (6th in Shmot) Rise in rankings from p'sukim to words & letters is a result of BO's p'sukim being much longer than average for the Torah (longest in Sh'mot). MITZVOT BO has 20 mitzvot; 9 positive, 11 prohibitions ending a 18-sedra run of practically no mitzvot (Nitzavim, Vayeilech, Haazinu & V'zot HaB'racha, all of B'reishit, and Sh'mot & Va'eira have a total of 5 mitzvot). The other 36 sedras have the other 608! If we were to classify sedras by mitzva count there would be 6 sedras in the mitzva-packed category, 11 other sedras in double digits (Bo included), 12 sedras with 3-9 mitzot, 8 sedras with one or two mitzvot, and 17 sedras with no mitzvot. JTYLTK (just thought you'd like to know) Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-counts of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition) - Rambam counts positives (248) and prohibitions (365) separately. X:Y is the perek and pasuk from which the mitzva is counted. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha. Kohen - First Aliya - 11 p'sukim - 10:1-11 [P> 10:1 (11)] G-d once again (previously with Frogs and Dever) sends Moshe to Par'o (in his palace) to warn about the Locust. SDT: The signature of this week's sedra - BO EL PAR'O is a phrase that occurs three times, each time as an introduction to one of the Plagues. Specifically, G-d said to Moshe to "come before Par'o" for the middle plague of each 3-plague set - FROGS, DEVER (animal disease), and LOCUST. Baal HaTurim points out that when G-d sends Moshe to the royal palace, He uses the term BO. When He sends him to the river to find Par'o there, He uses the term LEICH. This time, however, it is with the additional statement that G-d has hardened Par'o's heart so that His wonders will be evident to all, and that all will know Him. Moshe and Aharon warn Par'o of the potential devastation (the description of which is noticeably longer than for other plagues). Par'o's servants (advisors?) pressure Par'o into agreeing to release the People. Par'o offers Moshe the adults. Moshe's reply (which becomes a Jewish hallmark for the ages - pun intended) is that our religious experiences must include ALL Jews, young and old. (Judaism places a premium on Chinuch and on the transmission of knowledge and values from one generation to the next.) Par'o rejects this and expels Moshe and Aaron from his presence. Locust were sent by G-d to punish Egypt by devouring the produce of the land. This was "measure for measure" punishment for the excessive field and planting work that Par'o imposed on the People of Israel in order to demoralize them and to prevent them from having a normal family life. Commentaries point out that Par'o and the Egyptians continually over- did their oppression and enslavement of the Jews. Even if we were to suggest that punishment is unfair to those who were acting according to G-d's wishes, so to speak, and carrying out His Plan, it is for the excesses that they are being held strictly accountable. "Yes, I told you to rough them up, but I never said anything about beating them so mercilessly." (This does not mean to suggest that people who "play a part in G-d's plans" are not held accountable for their "regular" actions. They are. But there is special emphasis on the excesses. Having the people slave at making bricks is one thing. Withholding straw for the purpose is excessively cruel. Etc.) On the other hand, the excessive cruelty of the Egyptians is partially responsible, so to speak, for G-d's switching to His Midat HaRachamim in judging the people, from the Midat HaDin which might have kept us in Egypt longer. The original prophecy to Avraham Avinu called for 400 years. Actual time spent in Egypt (not even in slavery) was "only" 210 years. The inclusion of the years from Yitzchak's birth is (can be seen as) G-d's reaction (so to speak) to the excessive harsh- ness of the Egyptian experience. Levi - Second Aliya - 12 p'sukim - 10:12-23 [S> 10:12 (9)] G-d tells Moshe to raise his hands over the land. Moshe raises his staff and the locust come. So overwhelming is this plague, that Par'o "hurries" to call for Moshe and Aharon, admits to them that he has sinned, and asks them to pray for the removal of this terrible plague. Moshe does so, and a "reverse" wind causes the locust to totally disappear. G-d once again hardens Par'o's heart. [P> 10:21 (9)] Plague #9 - Dark- ness (just like #3 - Lice and #6 - Boils) is brought without warning. The thrice repeated pattern is (1) find Par'o at the Nile and deliver the warning, (2) go to his palace and bring the warning "closer to home", and (3) twice-warned is sufficient; he won't let the People go, bring the next plague without additional warning. Additionally, there is an escalation in severity from the first to the second to the third plague in each set of 3 plagues. The 10th plague stands alone: Par'o was warned of it "up front" and it is mentioned more than once as the "ultimate" punishment for Egypt. Darkness, an unusual, unnatural, tangible darkness (not merely the absence of light), descends upon the Egyptians for a paralyzing 3 days (Rashi indicates that it was for 6 days). In the Jewish neighborhoods, there is light. Let's define "natural" darkness as the absence of light. Consistent with the other Makot, the plague of Darkness was not natural. Some of the unnatural qualities of the Darkness of Egypt were that it was substantive, and that lighting a fire would not dispel it. This was a supernatural darkness. Perhaps, a darkness like pre-Creation dark- ness. Along these lines (but different) is an explanation attributed to the Vilna Gaon. Darkness, as well as Light, is a creation; it is not just the absence of light. One of the laws of nature that G-d created is that light dispels darkness. During Makat Choshech, nature was turned upside-down - darkness dispelled light. SDT: "Man did not see his fellow, nor did a person rise from his place..." Chidushei HaRim writes that this is a description of the worse kind of darkness in human life, when a person does not see the suffering of his fellow. Not only does he not extend his hand to help the other, but the ultimate result is the inability of the individual to even help himself. The People of Israel had light throughout their dwellings. May we always be able to see the plight of our fellow Jews and respond with acts of Chesed worthy of our Heritage. Shlishi - Third Aliya - 9 p'sukim - 10:24-11:3 Par'o calls for Moshe and tells him to go, even with the children, but to leave the livestock behind. Moshe insists that ALL will leave. Par'o once again refuses, and this time he threatens death (he had Moshe's in mind - G-d "applied it" in a different way) if he sees Moshe again. He thus inadvertently prophesies his own death. This is part of the "topsy turvy" aspects of the Exodus. [P> 11:1 (3)] G-d "reminds" Moshe that there is one more plague (the "real" one; the one that was presented up front, the one mentioned before all of the others) and then Par'o will send the people on their way. G-d tells Moshe to tell the people to "borrow" things from their neighbors. He says that the people will miraculously feel kindly towards the Jews (even though the Jews are responsible, in the eyes of the Egyptians, for their recent suffering). G-d even implanted in the eyes of the Egyptians an admiration and respect for Moshe. Rashi points out the unusual way that G-d instructs Moshe to talk to the people. He says, "please". DABER-NA. Rashi explains that G-d did not want Avraham Avinu to "complain" that the oppression prophesied should come true, but not the promise of leaving Egypt with great wealth. Hence, Moshe, please speak to the people and have them take... Targum Onkeles, on the other hand, translates NA as NOW (not please). R'vi'i - Fourth Aliya - 27 p'sukim - 11:4-12:20 [S> 11:4 (5)] Moshe says, in G-d's name, that He (G-d) will kill ALL Egyptian firstborns, that the screaming from the killings will be unprecedented, and that in total contrast, utter tranquility will reign in the Jewish area. [S> 11:9 (2)] G-d says that Par'o will once again refuse even this threat, so that the full course of wonders and miracles will benefit the People of Israel. SDT: One commentator says that Moshe was distraught by the extent to which Par'o went in his refusal to let the People go. Such dedication to wickedness in the face of such devastating punishment was truly disheartening to Moshe. How can the power of evil be so strong? How can someone fight against it and hope to win? G-d's answer was that it was He Who hardened and strengthened Par'o's heart. Left on his own, Par'o would have given in long before. Theoretically, G-d could do this to punish us, but in this case it was for our benefit. SDT: The Sfas Emes marvels at the fact that only G-d would give the power to a wicked person to oppose Him. Why would G-d give Par'o the ability to defy Him? In order to bring about the marvels and wonders of the Exodus, so that the People of Israel shall know beyond doubt that G-d has taken them out of Egypt. [S> 12:1 (20)] G-d commands the setting up of the Jewish calendar [4,A153 12:2]. He then commands the taking of a lamb or goat for each household (or so). The animal was to be taken on the 10th of Nissan (this rule was for "Pesach Mitzrayim" only, and not for future Pesachs; therefore it is not counted among the mitzvot of the Torah) and held for the 14th of the month, when it was to be slaughtered in the afternoon [5,A55 12:6]. Its blood was to be smeared on the door- posts and lintel (only that first Pesach). The sacrifice is to be eaten on the night of the 15th of Nissan [6,A56 12:8], having been roasted, eaten with matza and maror (this being part of the mitzva "for the generations", but not counted separately among Taryag); that is, neither cooked nor partially done [7,L125 12:9], but roasted whole. No part was to be left over until morning [8,L117 12:10]; any leftovers were to be burned (43,A91 12:10 - not counted from Parshat Bo). It was to be eaten with "belt tied", in haste, ready to leave (these details are for Egyptian Pesach only). MitzvaWatch Korban Pesach is a kind of rare example of a piece of text in the Torah that mixes episode with mitzva. Much more often, we find either/or. It is a bit confusing to distinguish between the details of the mitzva of KP for all generations and those elements of the story of the Exodus which were meant only for that first Pesach. In fact, it is not just confusing; it is impossible to accurately differentiate between the two categories of details... WITHOUT the Oral Law. The Talmud informs us as to what constitutes the mitzva of KP. The Written Word is not complete. Our Torah consists of two inseparable parts - the Written Word and the Oral Law (embodied in the Talmud and other sources). This is a fact that is reinforced over and over again throughout the Torah. If one attempts to understand the Written Word without the Oral Law and Tradition, there will be confusion at best and distortion and perversion of G-d's Word, at worst. Then G-d will "pass through" Egypt on that night, kill the firstborns, and "pass-over" the Jewish home with the blood- marks. This shall become a holiday for all generations. Matzot are to be eaten for 7 days and on Erev Pesach, Chametz is to be eliminated from our homes [9,A156 12:15]. (Eating Chametz on Pesach is a rejection of membership in Klal Yisrael, hence the punishment of "excision".) The basis of Yom Tov is set down in 12:16, - specifically that Melacha is prohibited, as on Shabbat, except for "that which is needed for food". The source of "sh'mura" matza is in 12:17. The mitzva of eating matza on seder night [10,A158 12:18] is followed by the prohibition of owning of chametz during all of Pesach [11, L200 12:19]. Foods containing chametz are forbidden [12,L198 12:20]. MitzvaWatch Because the prohibition of chametz and the mitzva of matza are linked to each other in the same pasuk, we do not view Matza as a purely positive time-related mitzva. Women are not exempt. In fact, women are obligated to perform other Seder mitzvot as a package deal with matza. Specifically, women are obligated on the mitzva of Hagada - they should not be silent observers at the Seder, but should participate in transmission of the story and details to their children and guests. Women are also obligated to drink four cups of wine, which is a Rabbinic command. Chamishi 5th Aliya - 8 p'sukim - 12:21-28 [P> 12:21 (8)] Moshe gathers the elders of the People and relays G-d's instructions. He also tells them that when the People get to Eretz Yisrael, they will continue to commemorate the events of the Exodus, with questions and answers from one generation to the previous one. The People do as commanded. Note the familiarity of the text (think Hagada) but also note the different combinations of questions and answers between Torah and Hagada. Moshe tells the people that which G-d had previously commanded him to tell them. Here it says: Take a bundle of hyssop (EIZOV), dip it in the blood of the Korban Pesach, and daub it on the lintel and the two doorposts. Notice: Not only is going into Eretz Yisrael part of the Promises of Redemption, but in the laws of Korban Pesach there is reference to "when you will come to the Land..." SDT: The Torah tells us that when G-d will pass through Egypt smiting their firstborns, and He will see blood on the doorposts and lintels of the Jewish homes, He will not let the "Destructive Force" (MAL'ACH HAMAVET, Angel of Death) to come to your homes... What was the MASHCHIT doing in Egypt on that night, when the Hagada states that it was G-d Himself. Some explain that the MASHCHIT was in charge, so to speak, of "regularly scheduled deaths". G-d did not allow him to enter a Jewish home that night so the contrast with Egypt would be total. Shishi - Sixth Aliya - 23 p'sukim - 12:29-51 [S> 12:29 (8)] It comes to pass at exactly midnight that the Egyptian firstborns are smitten, and that the Egyptians shower the Jews with gifts, and hurry them on their way. [P> 12:37 (6)] And so the People of Israel leave Egypt. The People leave in such haste that they take quick-baked breads with them without taking the time to let the dough rise. Approx. 600,000 men, plus women and children leave Egypt, together with many Egyptians who are smart enough to flee with them. Thus ends a 430 year period of exile (according to some opinions, this is the time from the Covenant between the Parts to the Exodus - this is another way of explaining when the "enslavement began"). That night shall be a special night for all of Israel through the generations. [P> 12:43 (8)] The Torah now shifts from relating the story of the Exodus back to the rules for the Korban Pesach. Jews who have "left Judaism" and embraced another religion [13, L128 12:43], non-Jews, even those who are committed to the Seven Noahide Laws [14,L126 12:45] may not eat Korban Pesach. The Korban must be eaten in one place; removing it from its place is forbidden [15, L123 12:46], as is breaking a bone in it [16,L121 12:46]. Only Jews participate. An uncircumcised Jew may not eat of the KP [17,L127 12:48]. A true convert to Judaism is equal to a born-Jew. The People did as commanded. [S> 12:51 (1)] On this very day, the multitude left Egypt. Sh'VII - Seventh Aliya- 16 p'sukim - 13:1-16 [P> 13:1 (10)] As a commemoration of the Exodus (specifically plague #10), we are to sanctify firstborns (human, kosher farm animals, and donkey. Each type of "b'chor" is treated differently) [18,A79 13:2]. The Torah sets down the yearly observance of Pesach, even after entry into Israel. MitzvaWatch In Parshat BO, we have the general command concerning the sanctity of the firstborns and the specifics about one type - the firstborn donkey. Elsewhere are the details about firstborn humans and those of the 3 types of domesticated animals - cow, goat, sheep. Chametz may not be eaten [19, L197 13:3] nor even owned [20, L201 13:7] on Pesach. It is a mitzva to relate the story of what happened [21,A157 13:8] at the Seder. T'filin also serve as a reminder of the Exodus. Pesach must be in the spring, the time of renewal of nature. This requires Sanhedrin to add an extra month from time to time to "push" Pesach into the spring. When there is no Sanhedrin, we have a fixed pattern for 13-month years; (specifically, years 3,6,8,11, 14,17, and 19 of a 19-year cycle have two Adars) when we have a Sanhedrin, it has discretionary leeway within specific guidelines. [P> 13:11 (6)] A first-born-male donkey must be redeemed [22, A81 13:13] (by giving a sheep or its value to a kohen) or destroyed (if the owner refuses to redeem it [23,A82 13:13] (a less desirable alternative). The Torah reiterates the significance of the younger generation asking and receiving answers and explanations about the origin of the Nation. The T'filin angle is also repeated. The two final portions of BO (all of Sh'vi'i) join the two first portions of the Sh'ma as the four passages of the Torah contained in each of the two T'filin (written together on a single strip of parchment in the "shel yad" and on four separate parchments inserted into four distinct chambers in the "shel rosh"). Haftara 16 p'sukim - Yirmiyahu 46:13-28 Parallel to the sedra, Egypt's downfall (at the hands of Bavel) is prophesied. (It is quite rare that a prophecy to another nation is used as a Haftara.) Israel, how- ever, shall not fear; G-d is with us! The pasuk that assures us about the Ultimate Redemption mentions that it might happen in the distant future. Nonetheless, we shall not despair. This can be seen in context of the well-known notion that the Mashiach will either come in his appointed time, or sooner. It depends upon us. The Babylonian army is compared with the countless nature of swarms of locust. Thus Egypt falls to locust again - and there is another connection to the sedra. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 506b - cont. from last week Days on which a Beit Din does not meet This is by way of introduction to the question if a Beit Din can hold sessions on Shabbat. The Torah prohibits numerous activities on Shabbat and Holy Days. In addition, certain other activities are proscribed by the Sages. A Mishna (T. Betza 5:2) enumerates some of the prohibitions enacted by the Sages and on its list of those prohibited activities which are almost in the category of Torah commandments, the Mishna includes the judging of cases. The Talmud explains that the judging of cases was prohibited because the court might inadvertently write its decision on Shabbat or Holy Day and writing on those days is prohibited according to Torah law. The Talmud asks why judging is classified as an act which is almost a Torah commandment. Is it not a Torah commandment? The Talmud answers that there may be other available judges who are more qualified. There is therefore no requirement that these judges in particular judges adjudicate the case. Thus strictly speaking when these judges adjudicate the case they are undertaking a pious act rather than a required act. Thus according to Rabbeinu Tam there is no prohibition of judging on Shabbat or Holy Days in those situations where there are not other judges more qualified. In such a case, the Torah requirement to judge a case would arise and would not be affected by the Rabbinic prohibition. Tumim (1690-1764) explains that in emergency situations the most qualified court in a city may sit on Shabbat and Holy Days. In commenting on the Talmudic passage (T. Ketubot 3a) which deals with the days on which a court sits, Asheri (125-1327) states that nowadays since there are no specified days for the court to meet, wedding ceremonies may take place even on Fridays. If there is any claim of fraud, the husband may gather three persons on Shabbat to constitute a court and present his claim to them. The statement of Asheri is quoted by Tur in Eben haEzer chapter 64. Joshua Falk in his Prisha commentary on Tur Choshen Mishpat explains that ordinarily it is prohibited to judge on Shabbat since the judgment may be written down. However, there is no danger of writing in the case of alleged fraud in the marriage when the court merely sits to hear the allegations of the plaintiff husband in order that he may preserve his rights by making a timely complaint. Avraham Eisenstadt in his Piskei Teshuva (5-1) commentary on Choshen Mishpat cites a source who admonishes members of a court not to sit on Shabbat and Holy Days in the same place where they ordinarily sit in judgment so that it should not appear as if they are meeting to hear a case. The Shulchan Aruch (Choshen Mishpat 5) notes that the precedent for this practice was set by the Great Sanhedrin which met all week in the Chamber of Hewn Stone but met in the study hall on the Temple Mount on Shabbat and Holy Days. Aruch haShulhan adds that if the place for the court sessions is also the place of meeting for the discussion of communal problems, they my also meet there on Shabbat and Holy Days. The same conclusion also appears in Be'eir Heiteiv (5:1). R. Karo in Shulhan Aruch Orach Chayim (339:4) in his discussion of the laws of Shabbat prohibitions and again in his discussion of the Holy Day prohibitions, simply states that judges may not judge on Shabbat and Holy Days. In discussing those activities which are either prohibited or permitted on the intermediate days of the Festivals, R. Karo states that it is permissible to judge on these days. Moreover, court judgments and related matters may be written on the intermediate days. The Tosefta in T. Beitza states that if any of the activities that the Rabbis prohibited on Shabbat or Holy Days are performed, whether accidentally or intentionally, whether unwittingly or erroneously, what was done is valid. Thus if a court renders a judgment on one of these days, the judgment stands. Alfasi and Asheri both cite the Jerusalem Talmud as the source for this statement. Thus, although there is a prohibition against the court sitting on the Shabbat and Holy Days, if the court did meet then its proceedings are valid and binding. This statement of the halacha appears in Tur and Shulhan Aruch as follows: “It is prohibited to judge on Shabbat and Holy Days, but if a court violated this prohibition and judged, then its judgment is valid.” Piskei Teshuva adds that if it is necessary to write the judgment, it should be written on the next day. to be continued IYH Spiritual and Ethical Issues in the Bamidbar Stories by Dr. Meir Tamari "He Zealously Made My [G-d's] Rights Valid" (Bamidbar 25:11) [5b] by Dr. Meir Tamari Twice Eliyahu replied to G-d, "I was zealous for Hashem, for the Children of Israel have abandoned Your covenant with them, they have razed Your altars and they have killed Your prophets". G-d told him to go out of the Cave, after which there came a great wind that smashed mountains and rocks, after that an earthquake occurred and then a fire passed before Eliyahu. But G-d was in none of them, rather He appeared to Eliyahu in a still small voice. After the repetition of Eliyahu's answer, G-d said to him, "Go, return to your way; and anoint Chazael king over Aram, anoint Yehu ben Nimshi king over Israel and Elisha the son of Shafat, shall you anoint as prophet in your stead. Whoever escapes the sword of Chazael, Yehu will kill and whoever escapes Yehu, Elisha will kill" (15-17). Eliyahu had to anoint others to carry out G-d's justice while he himself was ineligible to be the leader. Unlike Moshe, he lacked the merit of mercy that Judaism requires in its leaders to balance the zealotry that sometimes is essential in the battle against sin and evil. Still, just as in the case of Pinchas there is an eternal reward for Eliyahu's zealotry; Pinchas was given the covenant of priesthood for all his generations while Eliyahu ascended alive to Heaven in a chariot of fire. "It is written, 'Pinchas will atone for the Children of Israel'; the text is 'will atone' that is the future tense, and not 'atoned', that is past tense. This teaches us that he continues to do so even till the End of Days; Pinchas is Eliyahu who, to this day, accompanies every Brit" (Sifri; Netziv). Eliyahu had based his zealotry on Israel's deserting G-d's covenant; in reward it is on his chair, Kisei shel Eliyahu, that every child is placed during the Brit Mila. Eliyahu, Mal'ach HaBrit, by his presence there, bears witness to Israel's fidelity to the covenant. Both Pinchas and Eliyahu turned G-d's wrath away from Israel, in that way making peace between G-d and Israel. So, both of them were rewarded by being recognized as the heralds of the nation's redemption. "Pinchas has the same numerical value as Nachamu, Nachamu: 'How pleas- ant ascending the mountains are the footsteps of the herald announcing Peace, heralding Good, making heard salvation (Yeshaya 52:7). Regarding Eliyahu it is written (Mal'achi 3:24) 'Behold! I send you Eliya HaNavi before the coming of the Day of the Lord'" (Yelamdeinu). Mal'achi, the prophet clearly describes Eliyahu as the messenger and the harbinger announcing the imminent coming of the Mashiach. As such, Eliyahu is present at every Pesach Seder celebrating our past redemption and affirming the future redemption. It is that zealot's reward that he is the one of whom Mal'achi prophesies: "In that day he will turn the heart of the fathers unto sons and the hearts of sons towards their fathers" (Mal'achi 3:24). Next week IY"H, Dr. Tamari begins a new series: The Challenges of Money; Next week's article will be installment 1 of "Acquiring and Spending Wealth" 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] Person in the Parsha [9] Guest Article [10] Praying with Passion [11] 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: Some kohanim in my shul do not go up to do nesi’at kapayim (=duchenen =birkat kohanim =BK) at the proper time. Sometimes, one washes his hands right after Kedusha, goes back to his place, and does not remember to move toward the duchan (platform or any area in the front of the shul where BK is done) when the rest of the kohanim do. Other times, someone will get a late start with washing and is still doing so during R’tzei. Are they allowed to do BK under such circumstances? A: The gemara (Sota 38b) says that just as Aharon is described as blessing the people at the time of Avoda (bringing of korbanot, Vayikra 9:22), so too kohanim should go up for BK at avoda (the b'racha of R’tzei, in which we request that the service will return to Zion). The gemara continues to say that the kohanim do not need to actually go up to the duchan during R’tzei as long as they uprooted themselves (akar) from their place at that time. The Shulchan Aruch (Orach Chayim 128:8) and many others put the main emphasis on akar, which is classically done at the beginning of R’tzei, but can be done until the end of that b'racha (Mishna B'rura 128:25). If he has not done it by then, then he may not do BK. (According to most poskim, if he “went up” anyway, he should go down, but if he was prevented from going on time due to an "oness" (extenuating circumstance), then if he went up, he may stay (see Radvaz I, 516)). Regarding a case where he went to wash during R’tzei and did not make it back toward the duchan by the end of R’tzei, the matter depends on a machloket. The Ateret Z'keinim (on the Shulchan Aruch, ibid.) says that only going toward the duchan counts. The Pri Megadim infers from the following Magen Avraham (128:10) that going to wash is considered like akar. The Radvaz said that if a kohen was on his way to shul during the time he should have been approaching the duchan, that is not considered like akar and he may not do BK. However, says the Magen Avraham, if he left his house that was close to shul (for the purpose of coming to do BK - Chayei Adam 32:13) but arrived after the end of R’tzei, that is considered akar. The Pri Megadim (ad loc.) posits that the logic is that a movement, even if it is not one of approaching the duchan but of preparing to do BK, counts as akar. According to this approach then, he says, it is even clearer that going to wash one’s hands suffices. Thus, there is room for leniency to allow a kohen who went during R’tzei to wash to continue on for BK, especially if the way to wash is generally in the direction of the duchan (see something similar in the Mishna B'rura 128:27). (Realize that the requirement to go on time is apparently rabbinic - see Mishneh Halachot VIII, 15). Under such circumstances, one should certainly not try to stop a kohen who assumes he may go up from doing so. (It might be worthwhile to educate him pleasantly to avoid the situation in the future.) The other case you raise is more problematic. If he went to wash soon after Kedusha and subsequently lost track of time, there are two reasons to say that going to wash is less effective than above. Firstly, it is possible that akar works only after the chazan has started R’tzei (Kehunat Yitzchak, pg. 32), whereas here he went to wash well before R’tzei (Shevet Halevi VIII, 23 says it is preferable not to go early but that doing so is not disqualified after the fact). Secondly, washing likely works as akar only when it is followed directly by proceeding to the duchan. However, when one plans to and does go back to his own place, it turns out that the washing was quite preliminary. This possibility is particularly plausible considering that according to some opinions, one can rely on the washing that he did before coming to shul (see Shulchan Aruch 128:6 and Mishna B'rura 128: 20). Therefore, it is important for the kohanim to leave their place to go toward the duchan before the end of R’tzei. Ask the Rabbi Q&A is part of Hemdat Yamim, the weekly parsha sheet by Eretz Hemdah. You can read the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org and/ or you can receive Hemdat Yamim by sending an email to info@eretzhemdah.org with the message: Subscribe/English or Subscribe/Hebrew leave subject blank. Ask the Vebbe Rebbe is partially funded by the Jewish Agency for Israel. [2] Candle by Day One of the most important lessons that our experience can teach us, but the one which it seems the most difficult to learn, is the toleration of uncertainty. 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 R’ Leib of Kavel said, “If a person falls, he immediately blames his fall on something left lying on he street. If there is nothing around to blame, he blames his fall on the fact that the road is on an incline. If the road is straight, he blames his fall on his shoes - anything to avoid blaming himself.” ### R’ Yosef Zelig of Strikov was once asked: “Rebbe, what is the difference between being depressed, which is forbidden, and being broken-hearted about one’s spiritual condition, which is even considered admirable?” “The difference,” he replied, “is that a person who is broken-hearted about his condition is angry at himself, whereas one who is depressed is angry at the whole world.” ### R’ Meir of Apta demanded that his Chassidim devote a fixed time each day for introspection, so as to evaluate their own behavior. One of his Chassidim, who was very involved in all types of worthy causes which occupied all of his time, asked the Rebbe to be excused from this demand, pleading that he simply did not have any free time.” “Anyone who does not have time to take pity on his own soul,” said the Rebbe, “is incapable to take pity on others.” Shmuel Himelstein's Words of Wisdom, Words of Wit; A Touch of Wisdom, A Touch of Wit; and "Wisdom and Wit" available at your local Jewish bookstore [4] CHIZUK and IDUD for Olim & not-yet-Olim respectively Right after we are told that the Israelites were taken out of Egypt: ...V’Y’HI B’ETZEM HAYOM HAZEH YATZU KOL TZVAOT HASHEM MERETZ MITZRAYIM: we are again told about the Halachot of Pesach. Within the p'sukim of Pesach halachot we find the statement: And when it comes to pass that God brings you to the land... to give you the land of milk and honey V’HAYA KI Y’VI’ACHA HASHEM EL ERETZ HAKNANI...ERETZ ZAVAT CHALAV UDVASH before the narrative continues with an explanation of how to celebrate the Pesach holiday, ending with the famous words: And you shall tell your child on that day, because of this God did for me when I left Egypt V’HIGADITA LVINCHA BAYOM HAHU LAMOR BAAVOR ZEH ASA HASHEM LI B’TZEITI MIMITZRAYIM: The commentators have debated this last statement throughout the centuries - with the grammarians (Rashi and Ibn Ezra amongst them) recognizing that this sentence must be interpreted as telling us the reason why God took us out of Egypt. Rashi tells us that the reason for our redemption was to allow for the performance of mitzvot - as exemplified by the mitzvot of Pesach. But why then mention “when you come to the land?” If Pesach is only an example of mitzvot, it is unnecessary to once again mention that the laws of Pesach will apply in Eretz Yisrael. It seems clear from the insertion of “brings to you to the land” within this statement, that the BAAVOR ZEH “because of this,” has to also extend to coming to Eretz Yisrael - that the purpose of all of the miracles God brought to redeem us from Egypt was to come to live in Eretz Yisrael. Even for those who don’t count Yishuv Eretz Yisrael among Taryag Mitzvot, it is hard to miss the message here - that God’s reason for taking us out of Egypt was for all of Am Yisrael to settle in Israel. Shonny Solow, 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 for Parsha BO 1) Why does the Torah emphasize that G-D commanded Moshe regarding Rosh Chodesh and the Pesach laws specifically IN EGYPT (12:1)? 2) Moshe was telling the elders what the people would have to do on Pesach night and then he says AND YOU (ATEM), NO PERSON SHOULD LEAVE HIS HOME UNTIL MORNING (12:22). Why did he have to say AND YOU if he was already speaking to them? 3) Par'o ran to Moshe in the middle of the night and demanded GET UP AND LEAVE FROM MY NATION'S MIDST (12:31). Why, then, did the Jewish people not run away at that moment before Par'o changed his mind? Points to Ponder is prepared by Rabbi Dov Lipman who teaches at Reishit Yerushalayim and Machon Maayan in Beit shemesh and is the author of "DISCOVER: Answers for Teenagers (and Adults) to Questions about the Jewish Faith" (Feldheim) and "TIMEOUT: Sports Stories as a Game Plan for Spiritual Success" (Devora) His Hagada commentary, "FOUNDATIONS" will be published by Targum before Pesach ppp@ouisrael.org Answers - Ponder the questions first and then look here 1) Rav Hirsch teaches that the Torah emphasizes that these commands took place in Egypt to demonstrate that the spiritual revival of this nation began while they were still in slavery. Lest one think that their physical well-being was a priority, we are told that G-D did not wait until they were physically free to begin building their inner, spiritual being but addressed both simultaneously. 2) The Netziv answers that while the rest of the commands were for all the Jewish people, this command was specifically for the elders as captured by the emphasis of AND YOU. The elders were the only ones who could not leave their homes until morning since the decree of G-D was only on the firstborn, the most prestigious people in Egypt and, therefore, only the most prestigious among the Jews, the elders, were at risk. 3) Rav Yaakov Kaminetsky explains that G-D had commanded that no Jews should leave their homes until the morning and they were committed to observing G-D's command even at the risk of losing the opportunity to flee from Egypt. [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il Sanctify to Me Every Firstborn Rav Yishmael says “There are 13 things that are dear to Hashem and He therefore refers to them with the word “LI,” to me. One of those 13 are first born sons, B'CHOROT, as mentioned in this week's portion (Sh'mot 13:2) KADESH LI KOL BECHOR - Sanctify to me every firstborn that initiates the womb.” The verses continue telling how one must redeem every first born son (13:13). The Torah discusses the B'CHOR in nine different places in the Torah. Although the mitzva of Pidyon HaBen is very special, it is not so common to be able to participate in it. It is done only for firstborn boys born to a Yisrael (not a kohen or Levi and also not if the mother is the daughter of a kohen or Levi). Also if the mother had a miscarraige or Caesarean before delivering her first child it would not be done. This past week I was at a PIDYON, but it had been a long time since I had been at one . So what exactly is done? Like the marriage and circumcision ceremonies, the pidyon is celebrated with a festive meal - a seudat mitzva. The ceremony is usually performed as soon as the guests are seated and have made the blessing on bread. The baby, on a silver tray, bedecked in jewelry to show the love for the mitzva, is brought before the father and kohen. This is a mitzva that is incumbent on the father - that he must do for himself - he can not appoint a SHALIACH - someone else to do it for him. The father declares that this is the firstborn of his wife. Then the kohen asks the father which he prefers - his 5 shkalim or his son. This is done so the father realizes that he is actually giving the 5 shkalim to the kohen and not that it is just a ceremony and he'll get the money back because if he thinks like that the pidyon is not valid. The father of the child with the equivalent of 5 shkalim in his hands recites the blessing AL PIDYON HABEN & SHEHECHEYANU and gives the money to the kohen. The kohen accepts the money and swings it in a circular motion over the baby's head and says “ZEH TACHAT ZEH. ZEH CHILUF ZEH... This is instead of that.” What is the significance of all this? In MAKAT B'CHOROT - the plague of the slaying of the first born in Egypt, Hashem saved the firstborn Jews. At that time Hashem laid claim LI YIHYU to the firstborn male Jews. By doing this mitzva we show our gratitude to Hashem for killing the firstborn Egyptians and saving our firstborns. The SEFER HACHINUCH also explains that it is human nature to want the firstborn child for them- selves. They have waited and dreamed for this moment. The mitzva teaches us to dedicate our very first achievements to Hashem, since everything in actuality comes from Hashem. In order to be able to have lots of people participate in the seuda (which has the spiritual benefit of fasting 82 fasts), it is customary to bring garlic and sugar cubes to the pidyon and to give them out to people who were not at the actual pidyon meal. Then it is as if they also participated. Here is a recipe for something a bit different GARLIC PICKLES Whole garlic cloves-peeled. Red wine vinegar Salt (~1 Tbsp per cup of vinegar) Place the cloves of garlic in a jar with an air-tight lid. Add enough vinegar to cover. Add salt. Place lid on jar and shake to dissolve salt. Store in the refrigerator for two weeks before using to "cure". These should keep almost indefinitely, covered and refrigerated. Use these pickles with sandwiches, salads or just as crunchy snacks by themselves. They lose a lot of the heat in pickling and so you can eat more garlic this way. [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha Jewish Fertility Online One of the blessings of our times is the plethora of information that is available to us at any moment. At the touch of a button we can learn facts and read opinions from experts all over the world on almost any subject, without the need to leave our chairs. Yet, this is also a curse. The wealth of information and breadth of what is available can overwhelm and confuse the layman. It is almost impossible for someone without experience in the field being researched to decipher what is good information and what is misleading. This creates a situation today in which we are constantly bombarded with information and sometimes feel our- selves to be experts, when in fact, our expertise is based upon the viewpoint of one "expert". There may very well be other opinions and solutions that can assist us and change our decisions that we simply did not discover. This holds true for all sorts of information. Whether one is looking to buy a new car or some form of new technology, the facts and opinions we can find, can and often do contradict each other. We need to sort the true experts from those who simply know how to build a web page and use their opinions to guide us. If this is true in buying a car or cellphone, when dealing with medical information, especially diagnosis and treatment we must take even more care to use true expert information. The questions being asked are not financial or cosmetic; they are often matters of life and death. Someone who self- diagnoses their illness or problem based on information gleaned from medical websites without any other personal medical knowledge may be misclassifying vital symptoms, an error that can have huge impact in determining the medical condition and ultimate treatment. For the religious, this use and misuse of information can become even more pronounced. The nature and severity of the medical condition as well as the method of treatment will often interface with halachic considerations in a variety of areas; Shabbat, Kashrut, and many others. With this in mind the Puah Institute recently undertook a new initiative in bringing accurate expert information to the religious public. Through the generosity of David Mason and the Tail of the Lion web development company, we recently launched a new website, www.jewishfertility.org The website is an excellent resource for many different groups of people. It can be used by medical professionals looking to find out more about the specific needs of their Jewish patients and solutions for some of their distinctive medical conditions. It is a resource for Rabbis to gain a better understanding of the practical applications of the medical solutions that exist in fertility circles. It can be a guide to the families of couples who are experiencing infertility issues. The website is primarily geared to help the couples themselves. Couples who need a resource that can give them clear, concise and accurate information presented in a manner that explains who to maintain accordance with halacha and their specific needs. Of course, it is imperative to note that this site should not replace counseling with a Puah Rabbi or the couples own Rabbi. However, it helps ensure that the couple will become more informed, more knowledgeable and armed with clear and current information regarding their fertility, allowing them to be participants in their treatment rather than spectators. The Puah Institute 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. Offices in Jerusalem, New York, Los Angeles and Paris. Contact: (02) 6515050, (Isr) - 718-336-0603 (US) puahonline.org [8] Person in the parsha by Rabbi Dr. Tzvi Hersh Weinreb for Parshat Bo “Flow” Sometimes we feel inspired. We may be working hard, but we don't seem to mind, because we love the work we are doing and believe in it. Our objectives are based on our heartfelt convictions, and our labors are consistent with our deepest attitudes. No task feels onerous, because time flies by and we have a constant feeling of accomplishment. This sense that everything is just right and the ability to do all that is expected of us effectively and enjoyably is called "flow" by some psychologists. One such psychologist, Mihaly Czikszentmihalyi, has written a book entitled Flow: The Psychology of Optimal Experience, in which he reports his research on this vital feeling of how the work we do conforms with our innermost beliefs and highest principles. Other times, however, there is also a very different manner in which we work. We feel unhappy with our jobs not merely because they are difficult, boring, or stressful, but because we don't really want to be doing what we are required to do. We perform out of a sense of obedience and duty, but we would rather that someone else take up our task. In this instance, we often do not feel competent to perform our labors. We are certain that there are others much more capable than we are who could do much better. We feel unworthy and uncertain of our success. In reading the recent Torah portions, this week's (Bo) and last week's (Va'eira), we encounter one man, Moshe, working very hard at some complex and almost impossible tasks: leading the Jewish people and challenging Par'o to free them. I often ask myself about Moshe's inner experience while carrying out his mission. Are his feelings like the first set of emotions described above? Does he feel inspired, happy, eager? Does he experience this sense of "flow"? Or does he find himself reluctant, uncomfortable, and perhaps even feel awkward, at least at times? Does he experience thrill in his comings and goings into Par'o's royal court? Is he excited by the words he finds to challenge Par'o and to debate with him? Or does he approach these experiences with trepidation and suffer in agony as each successive attempt to free his people is disturbed? There is a transition, in this week's Torah readings, in Moshe's role. Moshe's initial role is being an advocate for freedom, but by the end of the Parsha, he becomes a law giver and teacher as well. And his role further expands to that of master of logistics and desert travel guide as he prepares his people for their journey and embarks upon it. Is Moshe in "flow"? Or is he struggling inwardly with reluctance, resistance, and perhaps even resentment? The answer lies in Moshe's initial reaction to his assignment, in his ongoing expressions throughout his life, in his disappointments with his people, and in his willingness to shed his leadership role. Initially, he asks God to send another in his stead. He insists that his handicaps disqualify him from God's mission. He does not trust his people to respond to him, and he is certain that Par'o will mock him. He never, even at the end of his life, seems comfortable with his many tasks. What, then, does motivate Moshe to stand before Par'o, suffer his taunts, threaten him repeatedly, and teach his people lessons which they often do not wish to hear? What motivates him is his sense of duty, his commitment to a life of responsibility. He models for us, for all of us, a life of obedience to a higher authority. He teaches us that we each have a vocation, a mission, a part to play in life's drama. More importantly, he teaches us that our tasks will often be frustrating and painful. We may not experience "flow". Our careers may not go smoothly and may not bring us gratification. But we will, nevertheless, prevail if we recognize the truth of our calling and respond dutifully and faithfully, even if it doesn't "feel good". Obedience is a major value in Judaism. It may not be trendy these days, but it was certainly the hallmark of the life of Moshe, and we are all challenged to emulate him in our own lives. [9] The Educational Message of the Ten Plagues; Guest article by Rabbi Ephraim Sprecher Dean of Students, Diaspora Yeshiva We are all aware from the Pesach Hagada of R’ Yehuda’s having abrreviated the ten plagues as D'tzach, Adash, Ba’achav. However, what is his point? Abarbanel finds a surprising distinction between these three groups that emerge and therefore attributes a special purpose to each. Let us examine their distinguishing traits. Each of these groups has its own sort of introduction. Concerning the first of each of the trios - blood, wild animals and hail - Moshe is told to rise early in the morning to threaten Par'o (the smiting of the firstborn is a special category). In the second of each set - frog, pestilence and locusts - the threat is prefaced with Moshe being told, “Go to Par'o.” Concerning the third - lice, boils and darkness - no threat is mentioned. This arrangement proves that the three groups are separate units performing unique functions. Still another distinguishing trait stands out. At the beginning of each threesome a goal is stressed: that Par'o should realize Hashem’s existence, as is written, “in order that you know.” Through these patterns, the division into three groups is crystallized and this division finds expression in R’ Yehuda’s mnemonic. How is each group unique? Through his personality, Par'o comprised the ultimate heretic, and his heresy expressed itself on three levels: (a) denial of Hashem’s existence; (b) denial of Divine Providence; and (c) denial of Hashem’s ability to alter nature. The first group of plagues serves to challenge Par'o’s denial of Hashem’s existence, hence with the first plague Hashem says (Sh’mot 7:17), Through this, you will know that I am Hashem.” This goal is achieved when the Egyptian magicians concede (8:15), “It is the finger of God.” The second group serves to prove Divine Providence. Regarding this, the Children of Israel are treated more favorably than any other beings in Egypt, demonstrating that Hashem watches over and distinguishes between His creatures. Before the fourth plague, Hashem stress His wish to publicize that (8:18) “I am Hashem right here on earth,” reminiscent of (Divrei HaYamim Bet 16:9), “Hashem’s eyes roam throughout the earth.” The third group serve to demonstrate Hashem’s ability to alter the laws of nature and to demonstrate might, power and acts of deterrence. Once this objective is fulfilled, Hashem says (9:14), “There is none like Me throughout the earth” to the extent that none can match His supernatural power and might. Abarbanel elaborates on the way this idea fits into the text. Moshe informs Par'o of these three axioms of faith (5:1), “So said Hashem (Divine Existence), God of the Hebrews (Divine Providence), “Let my people go” (ultimatum backed by force).” Par'o, however, confronts this with total denial and says (5:2), “Who is Hashem (denial of Divine Providence) “Neither shall I let Israel go (force versus force).” The three groups of plagues are intended to negate Par'o’s hardness of heart, characterized by his perverse attitude towards the three principles of faith. In the tenth plague, the killing of the firstborn, the three principles are mentioned together. Par'o is told (11:4,7,6), “Around midnight I will go out into Egypt (Hashem’s existence)... Hashem will differentiate between Egypt and Israel (Divine Providence)... There will be a great cry throughout the land of Egypt such as never was and never will be (Hashem’s power and might).” The first plague was accompanied by a public warning at the riverside, the second by a warning to Par'o alone, as is written (7:26), “Go to Par'o,” and the third came without any warning. Why? The third plague of each group delineated by R’ Yehuda is directed against the human body, while the preceding two never are, indicating that two warnings precede each physical punishment. This implies that the first two plagues in each group are not meant to mete out physical punishment but achieve an educational goal. Only when that goal has not been achieved is the body punished. Meshech Chochma states that in those days Egypt was the greatest culture in existence. It was therefore selected to have its views degraded with a view to advancing knowledge of Hashem. As Meshech Chochma adds, the main educational goal was aimed at the Children of Israel in Egypt (7:5), “I will stretch out My hand over Egypt and bring out the Children of Israel from among them.” This means that every plague that befell the Egyptians redeemed the Children of Israel from Egyptian defilement, removing from their hearts the heretical views mentioned above. Kabbalah teaches that the ten phrases by which the world was created represent ten paths to knowledge and correspond to the ten plagues. Each plague redeemed one phrase for the Jewish people. For example, from (10:21), “Let there be darkness in Egypt” emerged “Let there be light” in knowledge, outlook and deed. And the ten plagues also correspond to the Ten Commandments which in turn represent the Ten Sefirot. [10] Praying with Passion - V’ani Tefillah Foundation - Praying with Fire Excerpted and reprinted with permission of the author AL NETILAT YADAYIM Our Holy Hands BARUCH ATA HASHEM ELOKEINU MELECH HAOLAM, ASHER KIDSHANU B’MITZVOTAV; V’TZIVANU AL NETILAT YADAIM. Simple translation: Blessed are You, Hashem, our G-d, King of the universe, Who has sanctified us with His commandments, and has commanded us to wash our hands. Theme: Each day, a Jew should dedicate his hands to holy purposes. Meaning within meaning: The Hebrew word that normally would be used for “washing hands” is rocheitz yadayim. Instead, in this blessing we say netilat yadayim, which literally means “the lifting up of the hands” - This teaches that, through washing, our hands are “lifted” to a higher level and are consecrated for the fulfillment of G-d’s mitzvot. We wash them out of respect to our Maker. Insight: Deeper meaning... The first of the blessings that a person recites in the morning is “Al Netilat Yadayim” upon washing hands. The Mishna B'rura cites two reasons for washing hands and reciting a blessing in the morning. The first, stated by the Rosh, is that a person’s hands move about during the night and are likely to have touched a part of the body that is unclean. Therefore, before he prays, he should purify his hands. The Rashba offers another reason: Each new day upon awakening, we are like new creations, created for the purpose of serving and blessing our Creator. Like the Kohanim, who washed their hands from a vessel before serving in the Beit HaMikdash, we, too, sanctify our hands and bless G-d’s name. But why does this sanctification process focus on our hands? The answer lies in the unique nature of the hands. Both physically and metaphorically, they have the capacity to be the highest or the lowest part of the human body. Physically, a person can raise his hands high above his head, or touch them to the bottoms of his feet. Metaphorically, a person’s hands can accomplish the lowest, as well as the highest deeds of which mankind is capable. The worst of human actions - killing - is expressed in the Torah as an activity of the hands: “But the hands are Eisav’s hands.” Similarly, another verse states: “Your hands are full of blood.” Washing our hands cleanses them and distances us from their unholy potential. We “wash our hands of it”, and choose the higher road. The best of human actions - performing mitzvot - is also the realm of the hands. A person’s hands can elevate him by giving charity, helping others, taking lulav and esrog, building a sukkah and so forth. In fact, the hands are the conduit of the kohein’s blessing, as the Torah states: “Aharon raised his hands towards the people and blessed them.” By reciting the blessing on handwashing, we are thanking Hashem for the opportunity to elevate our hands, and through them, ourselves. Halacha: Upon arising in the morning, before touching any part of the body, one must wash each hand three times from a utensil... [Ed. Standard practice is the alternate right, left three times each; according to the Vilna Gaon, four times each.] After using the bathroom, wash hands again, and then recite the blessing AL NETILAT YADAYIM. Some follow the custom of reciting the blessing together with the rest of the Birchot HaShachar. However, this is acceptable only if a person davens directly after washing the hands. Women are also required to recite the bracha AL NETILAT YADAYIM before praying, even if they do not recite a formal Shacharit, but say their own prayer which include praises of Hashem, personal requests and thanks to Him. Visualize: Rushing along the city sidewalk to catch his bus, Reuven didn’t notice the deep crack a few feet in front of him. As he strode along at top speed, his toe was caught in the gap and his body was flung forward. In a flash, he dropped his briefcase and reached out his hands to break his fall. An hour later, moaning with pain in a drab emergency room cubicle, he received the news: he had broken both wrists. He would have to wear casts, which would enclose everything from his fingertips to his forearms. It took six weeks for those casts to come off, and during those six weeks, Reuven learned about the all-pervasive importance of his hands. Even mitzvot that depended on his intellect, like learning, depended first on his hands, for without someone to assist him, he could not grasp a book from the shelf, open it and turn its pages. Making Kiddush on Shabbat was a problem because he could not hold the cup. He couldn’t drive his sons to yeshiva, give his elderly neighbor a lift home from shul or help his wife prepare for Shabbat. Each day brought new frustrations for the man with two broken hands. When at last the day came that the casts were removed, Reuven could not stop marveling at his own hands. They were achy and raw, but they worked! He felt as if he had come back to the land of the living. The next morning, Reuven grasped the large cup by his bedside and poured the cold, clear water over each hand three times. “Today, Hashem, my hands are back in action,:” he thought. “And therefore, so am I.” More IY"H next week The mission of the V’Ani Tefillah Foundation is to increase awareness of the importance and power of tefillah and to provide education, inspiration, and tools for more sincere, powerful, and effective tefillah. (www.prayingwithfire.org) [11] Divrei Menachem Parshat Bo continues telling us that Hashem hardened Paro's heart during the Exodus drama. Initially, to promote Paro's recognition of G-d's mastery of the universe, the Torah now relates that the king's heart was hardened, "So that you may relate in the ears of your son and your son's son that I made a mockery of Egypt - and My signs that I placed among them - that you may know (VIYDATEM) that I am Hashem" (Shmot 10:1-2). This message is strange for we repeat in our evening prayers: "Your children beheld your majesty as you split the sea before Moshe. 'This is my G-d!' they exclaimed; then they said, 'Hashem will reign for all eternity'." We should have expected this powerful perception to suffice as an everlasting expression of knowledge of Hashem. But clearly, without the continuous relating of the Exodus story from father to son, this recognition of Hashem dissipates and history is distorted. So we know Hashem intellectually by empirical experience and the transmission of the tradition (Mesorah). But the Hebrew term, "to know" also has a deep and intimate emotional connotation, as reflected in the phrase, "Adam knew his wife". Such knowledge of G-d is intuitive and complements cognitive perception. Indeed, we know G-d through both faith and reason. May we but know when to lean on which of these ways - or both, as and when appropriate. Shabbat Shalom, Menachem Persoff Towards Better Davening and Torah Reading The Special Factor Although all the brachot of the Amida are important, there is something that singles out the first bracha and something that singles out the bracha of Modim, as extra special. All brachot of the Amida require kavana. However, it is written about the first bracha (Avot), "He who davens and did not have kavana during AVOT - even if he had kavana for the rest of the brachot, from the essential DIN (halacha, law), he should say the Amida over - with kavana. (However, our sources add, in our day, since there is no guarantee that we will have proper kavana the second time around, we do not start over.) This parenthetical comment notwithstanding, the halacha gives a special quality and importance to the first bracha. Modin is seen to be extra special because it is the only bracha that our Sages did not just tell us to say AMEIN after the bracha of Modin, but rather they composed a compound response from different opinions, known as Modin d'Rabbanan. What makes these two brachot special is their emphasis on HAKA- RAT HATOV, our recognizing and expressing our thanks to G-d. Parsha Pix These are the explanations of the Parsha- Pix elements on page 2 Last week, ParshaPix made it to the front page of Torah Tidbits. It is likely that it will periodically return there, but its "regular" place is page 2. However, it has been made larger than it used to be, and that might stay. What follows are the explanations of the elements in the ParshaPix. Every so often, we will add suggestions as to how the Pix might be used for different ages and different backgrounds, and what Parsha paths might be triggered by a specific element. Top row has ARBEH (locust)... To the right of the locust is an image representing the Torah's description of the locust as "covering the eye of the earth". Notice the question in parentheses below the eye-patched globe. Who else was described that way in the Torah? (Ask your children, grandchildren, or guests. Don't give the answer away cheaply: B'nei Yisrael was described thus by Balak to Bil'am) a black rectangle representing CHOSHECH (darkness)... and a sword representing MAKAT BECHOROT. In this case, the sword can represent the killing of the first borns and/or the killing BY the firstborns of others in anger over Par'o's repeated refusal to yield to the threat made by Moshe (in G-d's name) against the firstborns. Some Hagada commentators point to the slight difference between the list of the makot and Rabbi Yehuda's Rashei Teivot for the plagues. The tenth plague was MAKAT B'CHOROT, but Rabbi Yehuda uses a BET for B'CHOROT as the tenth plague. Makat B'chorot is the smiting of the firstborns. B'chorot can mean that they themselves were the plague. The word BO is not just the name of the sedra, but also the number (BO = 2+1 = 3) of MAKOT in the sedra. In addition to the word BO, there is also a BOW (as in bow and arrow) and a BOW as in a bow of ribbon. The clock reads almost midnight. That was the phrase Moshe used to describe G-d's intention of Makat B'chorot at exactly midnight. The lamb in the doorway is the Korban Pesach which was to be brought into the homes from the 10th of Nissan. Matza is matza. The barking dog is from the Egyptian neighborhoods, because in the Jewish areas, not a dog barked its tongue. Their reward is that we "throw" them our non-kosher meat. The can above the dog can be dog food. But the can has another meaning. In Hebrew, canned goods are called SHIMURIM, as in LEIL SHIMURIM. The yo-yo represents Par'o's erratic behavior. Call for Moshe and Aharon. Get them out of my sight. Bring them immediately. If I see you again, you will die. Quick, get them... The O between the horns of a bull is a PAR-O. The bone is for the prohibition of breaking a bone in Korban Pesach. It is also for the word that appears a few times: B'ETZEM HAYOM HAZEH... Above the bone is the symbol on a weather map that indicates total cloud cover and a strong easterly wind. That represents the plague of locust that arrived on a strong easterly wind and covered the sky like heavy clouds. T'filin are t'filin. Two of the four parshiyot inside T'filin come from the end of Parshat BO The arrow pointing to one BAYIT with the other Xed in red, represents the requirement that Korban Pesach be eaten by its chabura in one house. The baby, goat, and donkey stand for the three types of B'CHOR, firstborns - human, kosher domesticated animals, and donkey. The axes and the sword are mentioned in the haftara. As is the EGLA YEFEI-FIYA, here represented as a prize-winning calf. The plant is the hyssop, EIZOV, used to apply the blood of the Korban Pesach to the doorposts and lintels of the Jewish homes in Mitzrayim. Coca Cola (COKE) with the OKE in the font used by CocaCola and the C made from a snake, becomes a play on the words in the haftara of Parshat Bo - Yirmiyahu 46:22, KOLAH K'NACHASH... its sound is like a snake's... (or Cola like a snake). Two mezuzot are on what the blood of the KP was applied, but not these kind of mezuzot. In the context of the sedra, mezuzot are doorposts. There is a dove, with the olive branch replaced by a sword. The haftara refers to CHEREV HAYONA, lit. (but not the way the Navi meant it), the sword of a dove. In the lower-right corner is an actual photo of the first visibility of the lunar crescent. Notice that the sky is not dark. First visibility is most often after sunset but before full darkness. This makes it harder to see. As does its low position near the horizon. And strike three is the short window of visibility for the first sighting of the moon following nights of no moon. The bullets are our thanks to G-d for the rain and our prayers for more. In last week's ParshaPix (which made it to the front page!) for Parshat Va'eira, we inadvertently omitted the three sports symbols that represented AROV, even though we explained them. So here they are. Baseball's Tigers, Football's, Bengals (which are also tigers), and basketball's Grizzlies (from Memphis). 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 (VA'EIRA) TTriddles: [1] 1 + 2 + (2+1+7 + 1) +1 This is the tally for korbanot in the Beit HaMidkash SHEYIBANEH BIMHEIRA B’YAMEINU on Shabbat Rosh Chodesh. We start with one morning TAMID, a lamb. This is followed by the Musaf for Shabbat, two lambs. Then comes the Musaf of Rosh Chodesh, which is two bulls, one ram, seven lambs - all OLOT, plus one goat as a communal CHATAT. And finally, there is one more lamb as the TAMID of the afternoon. Unlike a weekday, when there were any number of other korbanot offered during the day - sometime between the two T'MIDIM (only Korban Pesach was brought after the afternoon TAMID), on Shabbat, these were the only korbanot. Only those korbanot that were day specific - the T'MIDIM and the MUSAFIM - were brought on Shabbat. [2] Ranidae stolidus As if it wasn't enough that we picked on a frog in the ParahaPix - you know, the one who couldn't even do 2+2, this TTriddle adds to the insult. Basically, the phrase is Latin for dumb frog, which must be rendered half in sound alike Hebrew and half into Hebrew, to get the first two Makot - DAM (dumb), TZ'FARDEI'A. [3] C14H10O9 or maybe C76H52O46 A query with Answers.com for Tannic acid gives us these two definitions: "[1] A white or yellowish astringent powder, C14H10O9, derived from nutgalls and used as a denaturant and in tanning and textiles. [2] A lustrous yellowish to light brown amorphous, powdered, flaked, or spongy mass having the approximate composition C76H52O46, derived from the bark and fruit of many plants and used in photography, as a mordant, and to clarify wine and beer. Another name for Tannic acid is Tannin, an English almost-sound- alike to TANIN, meaning either crocodile or perhaps (according to Rashi) the same as NACHASH, snake or serpent." [4] Kermit thinks that July the 4th is a British king Here we go again, with a fun twist. Nothing personal, Kermit, but we couldn't think of another frog's name. There is an old novelty song from the 1920's. Rudy Vallee and his Connecticut Yankee's (among others, to be sure) sang it. The song tells about a girl named Kitty from Kansas City. Among other uncomplimentary descriptions, she is repeatedly described as dumb, with different examples of her knowledge- challenged state. One couplet in the song goes, "She's so dumb, she doesn't know a thing, She thinks that July the Fourth is an English King! " Borrowing that line for Kermit gives us yet another DUMB TZ'FARDEI'A. [5] SEgol vs. kaMATZ 16-1 In searching through Tanach for other occurrences of the word VA'EIRA (looking for TTriddle material), we found that there is only one VA'EIRA, but there are 16 occurrences of the word VA'EIRE (that's RE as in REd). With a SEGOL under the REISH, the word is accented MIL'EIL, on the next-to-the-last syllable. va-EI-re. Only when there is a KAMATZ under the REISH, as in Parshat Va'eira, is the accrnt MILRA, va-ei-RA. The TTriddle shows this by writing the word SEgol as if it were pronounced MIL'EIL, and the word kaMATZ in the MILRA form. The score of the "game" between the two "teams" is 16-1. [6] Redemption, Kehuna, Yechezkeil x 8 LACHEIN EMOR... therefore, say (to B'NEI YISRA'EL, in the Va'eira case). The phrase LACHEIN EMOR occurs 10 times in Tanach. The beautiful prophecy and set of promises of redemption in Parshat Va'eira. G-d's gift of the covenant of peace and the Kehuna to Pinchas for standing up to defend G-d's honor, so to speak. These two occurrences are from the Chumash. All the remaining 8 references are from Yechezkeil. often, he is told to speak to "Beit Yisrael". [7] More than 50% animals constitutes this More than 50% of anything constitutes a majority, or in Hebrew, a ROV. With animals, a rov has a double meaning, as in the fourth plague on Egypt. [8] Note: After all the ParshaPix explanations above, one element remains as an Unexplained. Noam Productions CD for the correct solution to it. The one element that we did not explain last week - when we featured the ParshaPix on the front page, for the first time in Torah Tidbits history - was LEVII. That the result of the TTriddle looks live LEVI with a double "I" was a welcomed misdirection. The solution is to be found by pronouncing the first two letters in English and by translating the remaining Roman numerals number into Hebrew. L, E, SHEVA, as in Elisheva, wife of Aharon HaKohein, daughter of Aminadav, sister of Nachshon. This week's TTriddles: [1] He gave to her; they gave to us [2] Salute the navy, army, and air force [3] He did this because he had lost it; they did it because theirs didn't [4] Frogs, Locust and what in the bowl? 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May your weather be as pleasant; May ours be rainy with Gishmei B'racha 2-Day Winter Getaway in Kibbutz Lavi with Dr. Hagi Amitzur - SUN/MON February 7-8 Leaving at 8:00am - Full board - Rav Rubin Hechsher Visit Rosh Pina, Korazim (Mishnaic Village where the wheat was made for the Beit HaMikdash), Mount Arbel, Shechanya Promenade, Hararit, Bet Bad at Avtalion, ancient olive press & the visitors center at the Eshkol water reservoir EARLY BIRD - Members: 870NIS per person in a double room, Single supplement available - non-members: 900NIS - All rooms are in the HOD WING - Limited number of rooms, After Jan. 25th, prices are 900 and 930 Register immediately with Naomi at the Travel Desk - 560-9110, 050 725 8392 Tour of Agnon House and a short Tiyul of Talpiot Guided by Nachman Kupietzky Wednesday, February 17th from 10:00am to noon, 35NIS members 45nis non-memb. - Call Naomi at the Travel Desk (02) 560-9110, 050-725-8392 Tanach Tiyulim in cooperation with the Israel Center - DO NOT CALL THE TRAVEL DESK 052- 422-860 - tanachtiyulim@gmail.com Tuesday, January 26th - "Herodion", The Amazing Palace-Fortress 10 minutes from Yerushalayim with Ezra Rosenfeld Thursday, January 28th - "In the Footsteps of Yirmiyahu" with Shani Taragin Monday, February 1st - "Following the Shechina to Shilo" with Shani Taragin The Back Page of TT893 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 - 25nis members, 30nis non-members. 5nis maintenance fee for life members. Special rates for mornings with two or more shiurim: 50nis members, 60nis non-members. 10nis for life members. Yearly membership 360NIS couple, 275NIS single. Life membership, call us. Programs of the Center are partially funded by the Jewish Agency for Israel, No one will be turned away for inability to pay. Schedule for WED 5 Shvat (Jan. 20th) to Friday, 14 Sh’vat (Jan 29) Yom R'vi'i, 5 Sh’vat - Wednesday, - Jan. 20th 9:20am Contemporary Halachic Issues - Rabbi Macy Gordon - Now studying: Is Conversion "good for the Jews" 10:45am Parshat HaShavua R' Yosef Wolicki This shiur is in memory of Heniek Szput (Henry Sput) z"l born Warsaw, 1920, died Melbourne, 7 Shvat 1974 May his memory be for a blessing by Ruth and Mike Sager 11:00am Dr. Avivah Gottlieb Zornberg on Parshat HaShavua various MINI-Shiur/Divrei Torah while you fold 12:30pm VIDEO/library: Rabbi Zev Leff - “Birkat HaKohanim” 12:45pm TaiChi for Health with Avi Hirsch (FREE til end of Jan) 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 Knitting with Verna resumes IY"H on Feb. 17th 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi 7:30pm Rabbi Chaim Eisen's shiur Yom Chamishi, 6 Sh’vat - THU, 21st 10:30am THE TRIBES OF ISRAEL Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold Thursday, January 21 - at the Israel Center Environmental Mini-Forum 4:00pm Richard Schwartz on “Should Jews Be Vegetarians?” 5:00pm Richard Schwartz on “Responding Jewishly to Israeli and Global Climate Change and Other Environmental Threats” 6:00pm Naomi Tsur Deputy Mayor of Jerusalem on "Challenges facing Jerusalem after Copenhagen" 7:15pm Rabbi Yedidya Sinclair Topic: "Sitting on Water, Sitting on Oil; the Physical and Spiritual Ecosytems of Israel and her Neighbors, in the Bible, the Talmud and Today." 8:30pm Alon Tal on “How Serious is Climate Change in Israel and What is Being Done About It” All in English 25nis members, 30NIS non-members Friday 29 Tevet / Jan. 15 9:00am The Weird and Wonderful World of Aggadah - Rabbi Chaim Eisen; Plumbing the depths of meaning in the often anecdotal - and often bizarre - nonlegal passages that are interspersed throughout Talmudic literature 11:00am RCA Daf Yomi Shabbat - 8 Sh’vat- Jan. 23rd 3:30pm Rabbi David Louis on Parshat Bo 4:30pm MINCHA Motza'ei Shabbat, January 23rd 8:00pm DOUBLE FEATURE - HOWIE KAHN with two shows for the price of One; LIFE IN THIS ISRAELI STATE, An American Oleh looks back over 25 years (A comic monologue with a serious side) and I HEARD THE RABBI SINGING; Shlomo Carlebach Music and Stories, 40nis members (50 non) "A splendid time is guaranteed for all." Good Luck, Howie! Since the OU Israel Center was founded, more people have attended Howie Kahn's performances than any other musical artist. What's especially nice is that his programs, "Those Were the Days", "Simon Sings", and "An Evening of Carlebach", have all in recent years been exported to cities across America. Each and every one of Howie's shows premiered right here in Jerusalem at the Israel Center. But, this coming Motza"Sh at 8:00pm, the reverse will happen. Howie will be performing a program that made its debut in the US last year."Life in this Israeli State: An American Oleh Looks Back After 25 Years" has been described as "a comic monologue with a serious side". So this Saturday night, comedy will reign with hilarious stories about life here in Israel. The more serious side will come across in the tales he shares about his sons' military service in the IDF. After a short intermission, he will lead his traditional "kumsitz" singalong entitled "I Heard the Rabbi Singing: Shlomo Carlebach Music and Stories." Sun-Thu in the Ganchrow Beis Medrash (first floor) 10:00am Rabbi Jeff Bienenfeld - Perek "Arvei P'sachim" - Sunday/ Tuesday/Thursday 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) - Tuesday and Wednesdays 4:30pm Masechet K'tuvot with Rabbi Hillel Ruvell (not Tuesdays) 5:30pm Maariv (this time stays until Shabbat Shira) Sunday 9 Sh’vat / Jan. 24th resumes IY”H Feb. 14 Let's Study the Chumash Tonia Frohwein women 10:30am Mystical Insights into the Months of the Year Golda Warhaftig women 12:30pm "Life: The Fantastic Adventure" Aharon Romm resumes IY”H Jan. 31 Hebrew for Beginners Learn to read and converse in Hebrew and feel more comfortable when you daven - Given by expert pedagogue Haya Graus with Cecily Davis 10NIS per session 2:00pm Rabbi Ephraim Sprecher (January 24th) - Is Rambam's denial of sorcery conflict with the Exodus account? 5:20pm Pri Chadash Women's Writing Workshop (2 hrs) Contact: Ruth Fogelman (628-7359) and Judy Caspi (054-569-0410) 7:30pm The Book of Nechemya - Rabbi Mordechai Machlis 8:30pm The Book of Shmuel - Rabbi Dr. Joseph Klausner (Yedidyahu) These two classes are open to men and women, and are free of charge 7:30pm Ramban’s Commentary on the Torah and Its Wellsprings with Rabbi Chaim Eisen Sunday, January 24th 7:30pm - Guest speaker: Moshe Gordon of the Shalva Clinic - Come join us as we explore several modalities of natural medicine that can be successfully applied for the treatment and prevention of colds, cough and flu. We will explain and demonstrate how everyone can benefit from herbal medicine and aromatherapy to help prevent and ease the discomforts of common winter ailments. Monday 10 Sh’vat / Jan. 25th N'SHEI LIBRARY: 10:00-12:30 9:15am Excursions into the Book of Yehoshua Pearl Borow 10:30am Halacha, Hidur, Chumra... and Bluff - Rabbi Moshe Flumenbaum will help us gain some perspective on knowing what's what - Rabbi Leff resumes IY”H Feb. 1 MOMMY & BABY MUSIC CLASSES with Jackie are back for another wonderful year of MUSIC & FUN! Jackie's fantastic music classes that have been entertaining children for the past 10 years are starting again! Bells, Drums, Rattles, Scarves, Parachutes, Puppets and soooooooooooooo much more! Mondays at the Israel Center 9:30am for 6-18 months 10:30am for 1-3 year olds Call Jackie to register for classes: 999-5524 / 054-533-9305 Available: Jackie's New CD -- "JACKIE'S GOT A HAT" 78 minutes - over 120 songs! Monday, January 25th 10:00am to 3:00pm in the cafe area - PRE-TU BiSHVAT YESHA FAIR - plants, dried fruit, more... With thanks to Hashem, this PriTU BiShvat Yesha Fair is in hono(u)r of our son/grandson Alon Raphael’s first birthday (born primaturely last) erev TU BiShvat, ad 120 - The Savilles and the Sattlers Monday, Jan. 25th, 11:35am - To your health! Three health professionals from Mamlam (Progressive Pain Center) will speak and engage you in some real hands on healing and information that can help you manage pain. Jonathan Rosenblum, DPM on "Routine foot care: not always so routine" Tova Goldfine, DC / rehabilitaion / aquatic specialist... will share some time-tested tips on balance and proper posture... (yes, we will practice standing on one foot, eyes closed and open). Also, some great ways to fit neck and back stretching in... throughout the day Hannan Hovav, office manager - will talk about the various types of pain relief with more progressive non-surgical procedures and how to get coverage from your Kupat Cholim 11:30am Fit Forever: Look & Feel your Best! Exercise for women of all ages - Call Sura Faecher 993-2524 12:30pm VIDEO SCREENING in the LIBRARY - MON Jan 25 “The Seven Universal Laws” A dynamic and dramatic documentary on the Seven Noachide Laws with prescriptions for improving one’s life and relationships. Filmed entirely in Israel, the movie includes a guest appearance by Vendl Jones, a Noachide, a biblical archaelogist, and the reallife model for the “Indiana Jones” character. (40 minutes) Women's Beit Midrash 2:00pm "Bring on the Blessings" - Pearl Borow 3:00pm Mishna, Mitzvot, and More - Phil Chernofsky 7:30pm Dr. Avivah Gottlieb Zornberg on Parshat HaShavua 8:30pm Rabbi Dr. Elie Assis a senior lecturer of Tanach at Bar Ilan: topic: David and Batsheva (in Hebrew) Details? Sam Finkel 052-469-1263 MASK - J'lem Chapter at the Israel Center maskjerusalem.cjb.net - 050 7542717, NEXT MEETING: Monday, Feb. 1st, 7:30-9:30pm with Dr. Judy Belsky Tuesday 11 Sh’vat / Jan 26th 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 The Torah of Eretz Yisrael Rabbi Aharon Adler 10:15am More on the Jewish Calendar Phil Chernofsky 11:20am Inspirational class for women based on the modern Mussar classic, ALEI SHOR with Esther Sutton 11:30am Jewish History, 2nd Temple Period - Dr. Henry Goldblum Around the year "Zero"/3760: An End and a Beginning 12:30pm - video - TUE Jan 26 “Gentleman’s Agreement” A film classic, considered by many critics and viewers to be one of the best movies ever made.Gregory Peck as a Christian journalist wishing to report on antiSemitism. He assumes the identity of a Jew in order to experience the prejudice and hatred firsthand. He is shocked and horrified by what he discovers. Nominated for eight Academy Awards and winner of three, including Best Picture. A simply marvelous and important film. (2 hrs) 1:00pm (to 2:30pm) The Wisdom Within with Esther Sutton; A workshop in journaling for women 8:00pm "What was Moshe yelling about?" A shiur based on different commentaries for Parshat B'shalach with Rabbi Yonatan Kolatch Wednesday 12 Sh’vat / Jan 27th 9:20am Contemporary Halachic Issues - Rabbi Macy Gordon - Now studying: Is Conversion "good for the Jews" 10:45am Parshat HaShavua - R' Yosef Wolicki 11:00am Dr. Avivah Gottlieb Zornberg on Parshat HaShavua various MINI-Shiur/Divrei Torah while you fold 12:30pm VIDEO in the LIBRARY - WED Jan 27 “Cantors A Faith in Song” Filmed in Amsterdam’s magnificent 17th cent. Portuguese Synagogue, this historic performance brought together three of the world’s most revered cantors Benzion Miller, Alberto Mizrahi, and Naftali Herstikin an unforgettable concert of religious, Yiddish, and secular music. (80 mins.) 12:45pm TaiChi for Health with Avi Hirsch (FREE til end of Jan) 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 Knitting with Verna resumes IY"H on Feb. 17th 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi 7:30pm Rabbi Chaim Eisen's shiur Thursday 13 Sh’vat / Jan 28th 10:30am The Tribes of Israel Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold Thursday, January 28th 8:00pm (no charge) - The Joy Club Rabbi Zelig Pliskin Friday 14 Sh’vat / Jan 29th 9:00am Aggadah - Rabbi Chaim Eisen 11:00am RCA Daf Yomi Upcoming... Shabbat Shira, Parshat B'shalach - TU BiShvat, January 30th - Shabbaton Monday, February 1st 11:35am - Debbie Dan, Melabev Geriatric Counselor - Strolling down memory lane - a tip to prevent Alzheimers Tuesday, February 2nd - 10:00am FOR WOMEN ONLY, 20NIS Nurtured Voice Workshop Have fun singing while discovering a new dimension to your voice! with Harvard graduate/vocal coach/singer-songwriter Devora Gila Berkowitz - For more info and to reserve your place: devoragila@gmail.com Bonus: Participants receive a free 30-minute phone or Skype voice lesson Shabbat Parshat Yitro, February 6th - 3:30pm (Mincha at 4:30pm) - Yaacov Peterseil & Co. Touro College in Israel and OU Israel Center present: The Memory Workshop; Instructor: Bernice Schwartz L.C.S.W., Geriatric Specialist Learn how our brains work and change as we age; why we forget, and what we can do about it. No more burning pots, locking yourself out of your house, or searching for your Torah Tidbits! Learn proven practical memory techniques for use in your daily life. Your memory - use it or lose it! You can’t afford to miss this! 5-week course: SUN & THU 10:30am - 12:30pm - Begins Thursday, February 4th '10, Given at the OU Center Men and Women are welcome - "The teacher is an unbelievably special person - her personality, sympathy, as well as her love for this important course and its importance to us. Her teaching methods are unique as well as comprehensive." - NH/Rehovot - For more information please call 651-0090 ext. 2 or email Israel@Touro.edu