Shabbat Parshat Mishpatim - Shkalim (m) February 12-13, ‘10 - 29 Sh’vat 5770 The OU Israel family mourns the loss of Dr. Bernard Lander z”l - Historic visionary, Master builder, Legendary educator, founder of Touro College, director/officer of the Orthodox Union for over 70 years!, a founding father of NCSY May his family be comforted by his accomplishments, their fond memories of him, and his extraordinary legacy Shiva until Monday morning - US number: 718-263-9277 This Shabbat is the 148th day (of 355), 22nd Shabbat (of 51) of 5770 ...VAYOM'RU KOL ASHER DIBEIR HASHEM NAASEH V’NISHMA:. (Sh’mot 24:7) Note the partial pasuk quoted above. First of all, we should realize that it does NOT come from Yitro. Its place at the end of Mishpatim is sig- nificant in that it reminds us that the Torah's account of Matan Torah is not just from Yitro. On the lighter (but serious) side, note the perek and pasuk of the quote (and apply it): 24/7 Orthodox Union OU Kashrut • NCSY • Jewish Action • NJCD / Yachad / Our Way • IPA • Synagogue Support Services • OURadio.org • Young Leadership • Project Areivim • OU West Coast Stephen Savitsky, President, Orthodox Union Harvey Blitz, Chairman of the Board, Orthodox Union Rabbi Steven Weil, Executive Vice President Rabbi Dr. Tzvi Hersh Weinreb, Exec. V.P. Emeritus Headquarters: 11 Broadway, New York, NY 10004 212-563-4000 • website: www.ou.org OU ISRAEL Seymour J. Abrams • Orthodox Union • Jerusalem World Center Founders and initial benefactors of the Israel Center: George z"l and Ilse Falk OU Israel Center programs • Makom BaLev • Lev Yehudi • Pearl & Harold M. Jacobs ZULA Center • Machon Maayan • NESTO • The Jack Gindi Oraita Program • Mashiv HaRuach • OU Kashrut Israel Yitzchak Fund, President, OU Israel Rabbi Emanuel Quint, Senior Vice President Prof. Meni Koslowsky, Vice President Stuart Hershkowitz, Vaad member Moshe Kempinski, Vaad member Sandy Kestenbaum, Vaad member Zvi Sand, Vaad member Harvey Wolinetz, Vaad member Rabbi Avi Berman, Director-General, OU Israel David Katz, CFO, OU Israel Menachem Persoff, Director of Programs, Israel Center Phil Chernofsky, Educational Director and TT editor 22 Keren HaYesod • POB 37015 • Jerusalem 91370 phone: (02) 560 9100 • fax: (02) 566-0156 email: office@ouisrael.org • website: www.ouisrael.org Torah Tidbits and many of the projects of OU Israel are assisted by grants from The Jewish Agency for Israel Founders and initial benefactors of the Israel Center: George z”l and Ilse Falk Torah Tidbits Phil Chernofsky, editor • tt@ouisrael.org • (02) 560-9100 ext. 124 Advertising: Ita Rochel • ttads@ouisrael.org • (02) 560-9100 ext. 125 Torah Tidbits is produced, printed*, collated, and folded in-house at the Israel Center TT Distribution • ttdist@ouisrael.org • 0505-772-111 website: www.ou.org/torah/tt Ranges are 10 days, WED-FRI - 26 Sh'vat - 5 Adar (Feb 10-19) Earliest Talit & T'filin 5:35-5:27am Sunrise 6:27-6:18am Sof Z'man K' Sh'ma 9:09-9:05am (Magen Avraham: 8:24-8:20am) Sof Z'man T'fila 10:04-10:01am (Magen Avraham: 9:34-9:31am) Chatzot 11:53¼-11:53am (halachic noon) Mincha Gedola 12:24-12:23pm (earliest Mincha) Plag Mincha 4:12¾-4:18¾pm Sunset 5:25-5:33pm (based on sea level: 5:20-5:28pm) Candle lighting & Havdala times (Israel Standard time) TT 896 - Rabbeinu Tam 6:37pm (J'm) Candles Mishpatim-Sh'kalim Havdala Next week 4:47pm Yerushalayim 6:01pm 4:53/6:07 5:05pm S'derot 6:04pm 5:11/6:10 5:03pm Gush Etzion 6:02pm 5:09/6:07 5:03pm Raanana 6:02pm 5:09/6:08 5:03pm Beit Shemesh 6:02pm 5:09/6:08 5:04pm Rehovot 6:03pm 5:10/6:08 5:03pm Netanya 6:02pm 5:09/6:08 5:03pm Be'er Sheva 6:03pm 5:08/6:09 5:03pm Modi'in 6:02pm 5:09/6:08 4:47pm Petach Tikva 6:02pm 4:53/6:08 4:47pm Maale Adumim 6:01pm 4:53/6:06 5:02pm Ginot Shomron 6:02pm 5:08/6:07 5:02pm Gush Shiloh 6:01pm 5:08/6:06 5:03pm K4 & Hevron 6:02pm 5:09/6:07 5:02pm Giv'at Ze'ev 6:01pm 5:08/6:07 5:04pm Yad Binyamin 6:03pm 5:10/6:08 5:05pm Ashkelon 6:04pm 5:11/6:10 4:50pm Tzfat 5:59pm 4:56/6:05 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... Rosh Chodesh Adar is SUN-MON, Feb. 14-15 (30 Sh'vat & 1 Adar) ROSH CHODESH ADAR YIHYEH MACHAR B'YOM RISHIN U’V’YOM SHENI HABA ALEINU V'AL KOL YISRA'EL L'TOVA: The molad is SUN 2h 27m 12p (= 2:07AM Israel Standard Time) HAMOLAD YIH-YEH LEIL RISHON, B'SHA'A SHTAYIM, ESRIM VASHEVA DAKOT U’SHNEIM ASAR CHALAKIM Rambam notation - SUN 8”498 - Actual (astronomical): SUN 4:51am Lead Tidbit: Torah Popcorn, revisited Every time Mishpatim or Kedoshim come around, the image of popcorn pops (sorry) to mind. Here's how it works. In the Aseret HaDibrot, commandment #6 (for example) consists of a two-word parsha that is part of a single pasuk together with three other commandments (#7, #8, and #9). Those two words are LO TIRTZACH. Hebrew is more compact than English, and the translation of those two words is "You shall not kill". That's it for the Aseret HaDibrot in Parshat Yitro (and the version in Va'etchanan, as well). Picture those two words as being represented by a single kernel of unpopped popcorn. A tiny little thing. Now let's heat it up as we start reading this week's sedra of Mishpatim. MAKEI ISH VAMEIT... One who strikes a man so that he dies, shall surely be put to death. Now we are up to 5 words in the pasuk that need 15 words in English. The kernel has popped and is now much bigger (and tastier) than originally. But we are not finished. And here the analogy falls apart unless we fantasize that a popped kernel can continue popping and growing and multiplying. It can't, but if you use your imagination, you'll see where we go from here. The next pasuk continues... But for one who had not lain in ambush and G-d has caused it to come to his hand, I shall provide you a place to which he shall flee. More details - important details. That the issue of one taking another's life cannot be understood from only a two-word command. The Torah in these p'sukim is teaching us the difference between intentional murder and, let's call it, manslaughter. Or just homicide. We see a hint of IR MIKLAT - not even identified in Mishpatim - which will be presented in much more detail elsewhere in the Torah. The next pasuk gives us more detail. If a man shall act intentionally against his fellow to kill him with guile, from My Altar (says G-d), shall you take him to die (to be executed). A few p'sukim later, the Torah tell us more. And the popcorn is increasing to bucket proportions. If men quarrel and one strikes his fellow with a stone or a fist, and he does not die, but falls into bed... If he gets up and goes about outside under his own power, the one who struck is absolved (of a murder charge). Only for his lost time shall he pay, and he shall provide for healing. This goes on and on throughout the Torah until we have an impressive quantity of Torah popcorn on the one topic of LO TIRTZACH. Each of the Aseret HaDibrot are similarly "popped" into their own bucket of popcorn. So let's run the analogy further (at the risk of running it into the ground). We have not said a word about the Oral Torah yet. About the Talmud and the Codes and the commentaries and the responsa throughout the generations. Perhaps think of them as the seasoning and buttering of the popcorn. It all started from a single kernel. In many cases, volumes can and have been written on mitzvot that have their original expression in the form of a phrase of a few words. The partial account of Maamad Har Sinai - the receiving of the Torah - in Parshat Yitro is just that - partial. We get a dramatic presentation of the precious kernels upon which the Torah is based - or, if we stick with the analogy, from which the whole Torah is popped. The episode of Matan Torah continues at the end of this week's sedra of Mishpatim. Immediately after the awesome events of Revelation at Sinai, the Torah tells us that G-d said to Moshe, Ascend to Me to the mountain and remain there, and I shall give you the Tablets of stone AND the Torah (teaching) AND the body of Mitzva that I have written, to teach them. We received a lot more from G-d at Sinai than two tablets of stone engraved with the Aseret HaDibrot. That was the chapter headings. That was the package of unpopped kernels. Rashi on this just quoted pasuk says that all 613 mitzot are linked to the words of the Aseret HaDibrot, and that Rav Sadiya HaGaon wrote about the Aseret HaDibrot and the links to all of the Torah's Mitzvot. As flippant as the image of Torah pop- corn might appear to be to some TTreaders, do not lose sight of the point we are trying to make. The Ten Commandments is not the sum total of what G-d revealed to us, gave to us, at Sinai. The whole Written Torah is not the sum total of what G-d gave us at Sinai. Our Torah, which G-d gave us, consists of the Written Word, the Oral Law, the Tradition, Halacha - a package deal, a precious, multi-layered package deal, that we were "offered" - and which we resoundedly accepted and repeatedly have reconfirmed throughout our history. It is the basis upon which or Nationhood is built. It is our reason for existing. It is that which we must study, cling to, transmit to our children, and live by - forever. Mishpatim STATS 18th of 54 sedras; 6th of 11 in Sh'mot Written on 185 lines in a Sefer Torah, ranks 31st 33 parshiyot; 6 open and 27 closed 3rd most in the Torah; 2nd most S’tumot 118 p'sukim - ranks 22nd (5th in Sh’mot) 1462 words - ranks 31st (7th in Sh’mot) 5313 letters - ranks 37th (8th in Sh’mot) The noticeable drop in ranking from p’sukim to words indicates short p’sukim; in fact, Mishpatim’s p'sukim are among the shortest in the Torah. TTReader Feedack 72 p'sukim in Yitro? Here's an email we received from jben Phil, To answer your question of how we get 72 psukim in Yitro. (1) It IS with the Taam Ha'elyon. (2) It is NOT as printed in most of our chumashim, with the 1st and 2nd dibrot as one pasuk; rather, each of the ten gets its own pasuk. This goes according to a teshuva by Wolf Heidenheim. My Tikun HaM'fu'ar Simanim also has it this way, as does the Minchas Shai on the side gloss. jben followed up with a scan of the page with the ANOCHI pasuk separate, as its own pasuk. This would, indeed, explain the traditional number of 72 for the p'sukim of Yitro. As jben pointed out, most Chumashim combine the first two dibrot (the ones we traditional say were from "PI HA- GEVURA", from G-d's mouth, so to speak - in contrast to the rest of the Torah, including the 611 other mitzvot, that we are taught from Moshe Rabeinu), in Taam HaElyon. And, as stated in last week's TT, some Chumashim (relatively fewer), combine the two p'sukim (ANOCHA and LO YIHYEH) even in Taam Tachton. CLARIFICATION: The Aseret Ha- Dibrot consists of 13 p'sukim: ANOCHI = 1 pasuk, first command. LO YIHYEH, LO TAASEH, LO TISH- TACHAVEH, V'OSEH CHESED = 4 p'sukim, 2nd command. LO TISA = 1 pasuk, 3rd command. ZACHOR, SHEISHET YAMIM, V'YOM HASH'VI'I, KI SHEISHET YAMIM = 4 p'sukim, 4th command. KABEID = 1 pasuk, 5th command. LO TIRTZACH, LO TIN-OF, LO TIGNOV, TO TAANEH = 1 pasuk, 4 commands (#6, #7, #8, #9). LO TACHMOD = 1 pasuk, 10th command. Add them up. 13 p'sukim, 10 commandment-p'sukim. (Only this option explains 75 vs. 72 p'sukim.) Or, combine the first 2 commandments and get 9 p'sukim. Combine the first two p'sukim and you get 12 p'sukim in the Taamei Tachton. MITZVOT MISHPATIM has 53 mitzvot; 23 positive and 30 prohibitions. Only 3 sedras have more mitzvot - Ki Teitzei (74), Emor (63), and R'ei (55). Kedoshim follows Mishpatim with 51 mitzvot. And let's add Shoftim with 41, since the next in line is way down at 28. Mishpatim has 8.65% of the Torah's mitzvot (1.85% is average); 48% of the mitzvot in Sh'mot These top 6 mitzva-sedras account for 337 of the 613 mitzvot - that's 55% of the Torah's mitzvot in 7 1/2 % of its sedras. 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 - 19 p'sukim - 21:1-19 [P> 21:1 (6)] EVED IVRI, a Jewish male indentured servant, works for 6 years and goes free in the 7th year. He leaves as he entered, i.e. if he had a wife and children previously, they, of course, leave with him. If, on the other hand, his master had given him a SHIFCHA K'NAANIT as a wife, she and any children he fathered remain the possessions of the master - they are halachically not his wife or children. [BTW, if the SHIFCHA and/or the children are freed, they become Jews (similar to converts) - unrelated to their "husband" or biological father, the former EVED IVRI. It's more complicated than presented, does not apply in our time, but that's the idea.] If the EVED IVRI wants to remain in his master's service, his ear is pierced (a symbolic rebuke: "The ear that heard at Sinai that we are G-d's servants, should not want to be a servant to a servant.") and now he serves "forever" (until Yovel). The details of EVED IVRI constitute a positive commandment [42,A232 21:1]. SDT: Of all the topics to begin this mitzva-filled sedra, we see a significance in the Torah's choice of SERVITUDE. This is part of the definition of Belief in G-d, the first Commandment. G-d puts Himself in the context of He Who freed us from slavery. We should not be slaves anymore; and we probably shouldn't have any. But at a time when it was still practiced, we are duty-bound to treat the EVED in the manner commanded by the Torah, thus reflecting our belief in G-d. In fact, the Gemara says that he who acquires an EVED (IVRI), it is as if he has acquired a master. One blanket in cold weather - the EVED gets it, not the "owner". No humiliating treatment permitted. And more. As you can tell by the large number of parshiyot, the many topics and mitzvot are subdivided well in this sedra. This indicates not only many mitzvot, but many different types and categories of mitzvot. The first parsha deals with EVED IVRI, as just explained, and is introduced by the opening pasuk of this entire mitzva-filled sedra - And these are the laws that you shall place before them... [S> 21:7 (5)] A man can arrange for his daughter to be "in service". She, the AMA IVRIYA, does not have the same rules as an EVED IVRI. Either her master, master's son, or someone else, takes her as a wife [43,A233 21:8] with the full rights and respect accorded a Jewish wife - NOT LESS [46, L262 21:10], or she is to be redeemed or returned to her family [44,A234 21:8], but she may not be sold to anyone else [45,L261 21:8] or belittled or disgraced. The alternative to the above options is to free her completely. (Apparently, the purpose of AMA IVRIYA is to help the young girl improve her status in society.) It is interesting and important to note that mitzva #46 includes giving ALL wives (not just the former maid-servant) their rights under Jewish Law. This is an example (there are others) of a mitzva whose context in the Written Torah is narrow, but whose scope, as taught to us by the Oral Torah, is much broader. This is NOT a case of Rabbinic extension of Torah Law, nor of Rabbinic legislation. It is a DEFINITION of the Torah's intent, as transmitted to us via the Oral Tradition. Our Sages did both - transmit G-d's law and legislate their laws... and teach us which is which. [S> 21:12 (2)] Murder is punishable by beheading, known as HEREG or SAYIF. This is an example of the Torah's presenting both a warning - LO TIRTZACH, Thou shalt not murder, and a punishment - He who strikes a man and he dies, he shall be put to death. There are 4 capital punishments, each fitting particular crimes and sins. Rambam counts four separate mitzvot commanding the courts to carry out executions when some- one is thus sentenced. At this point in Mishpatim, Rambam counts the mitzva to execute by strangulation he who is tried, convicted, and sentenced for a sin whose punishment is strangulation [47,A227 21:12]. (It seems that this mitzva was meant to link to 21:16 below, because the punishment fits that context.) Unintentional killers are provided with a place of refuge. [S> 21:14 (1)] Intentional murderers who flee to a city of refuge are forcibly returned to stand judgment. [S> 21:15 (1)] Striking one's parent (and drawing blood) is a capital offense [48,L319 21:15]. [S> 21:16 (1)] Kidnapping (which was prohibited by LO TIGNOV, Commandment #8) is a capital offense if the kidnapper sells the victim into slavery. (Rashi explains the seeming anomaly in the text.) [S> 21:17 (1)] Cursing one's parent (even after death) is a capital offense. [S> 21:18 (2)] If one inflicts a non-fatal injury upon another, he must pay full compensation based on five factors: damage, pain, insult, expenses, and lost earning potential [49,A236 21:18]. Implied in this concluding portion of the first Aliya is our Jewish and human obligation and challenge to heal the sick. This derives from the double wording of V'RAPO Y'RAPEI. We do not see G-d as the only healer, so to speak. Of course, everything depends upon G-d, but He expects us, so to speak, to do our share of the task of healing. He supervises that, helps out, and takes over when we've done all we can. (The plain meaning of V'RAPO Y'RAPEI is that part of the payment required of the one who caused the injury is covering the medical expenses.) Levi - Second Aliya - 21 p'sukim - 21:20-22:3 [S> 21:20 (2)] Next we have the command to the courts to carry out the punishment for murder, viz. execution by beheading [50, A226 21:20]. It is significant that the Torah "chose" as the context for this mitzva, the situation of one who beat his EVED CANAANI to death. This is considered an act of murder, the world's attitude and mistreatment of slaves throughout history notwithstanding. In Jewish law, one may not mistreat his slaves. On the other hand, corporal punishment which does not result in death or even the loss of limb, is within the prerogative of the slave's owner. (But even causing a tooth to fall out is considered excessive and results in the slave being freed.) [S> 21:22 (4)] The Torah next elaborates on the rules of personal injuries requiring the guilty party to pay compensatory damages. The famous "an eye for an eye..." passage has stimulated much slander against Torah and Judaism by being construed literally. Our Oral Tradition explains the passage as requiring a thorough evaluation by the court to determine the proper amounts to be paid to the injured party. [S> 21:26 (2)] A few p'sukim back, the Torah was discussing killing a slave or just injuring him mildly. Here the Torah teaches that if striking a slave causes the loss of an eye... or even a tooth, the slave must be freed. [P> 21:28 (5)] The next passage of the Torah deals with damages caused by one's ox (all animals are included; the Torah uses a practical example) [51,A237 21:28]. We distinguish between damages that can, and therefore must be foreseen by the owner (for which he is held completely responsible), as opposed to an unexpected and unusual action by the animal that causes damage, for which the owner is held only partially responsible. An animal that kills a human, is to be destroyed by stoning and its carcass may not benefit anyone [52,L188 21:29]. [S> 21:33 (2)] The Torah then discusses damages caused by a pit dug in the ground and negligently left uncovered [53,A238 21:33]. The Gemara enumerates various categories of damages. Each case is to be examined on its own merits, so that the fairest treatment of the parties will result. For example... [S> 21:35 (2)] If an ox owned by one person gores the ox of another person and kills it, then the two owners share the responsibility and each gets 50% of the value of both the live ox and the dead one. But if the ox that gored had developed a reputation for violent attacks, then its owner is held more accountable. He gives his live ox to the other owner and takes the carcass of the dead ox. It has value, but not as much as a live ox. [S> 21:37 (4)] Stealing an animal for slaughter or sale is punished by compensation of 4 (for a small animal) or 5 (for a large animal) times market value. This reflects the seriousness of stealing another person's livelihood. If a thief is caught "red-handed" and is killed by the home-owner, there are certain circumstances for which the killing would be justified, and other cases where it would be considered criminal homicide. This is the very sensitive passage that deals with self-defense and preemptive action to protect oneself. The Torah presents both possibilities; it is a Court (of 23) that would have to rule on specific cases and perhaps provide us with rough guidelines to distinguish between cases. This is the Torah source of "He who comes to kill you, beat him to the draw and kill him first. ”HABA L’HARGECHA, HASHKEM V’HORGO” This "permission" to kill is conditional upon it being the only way to save yourself. This is part of what makes this issue so sensitive. It is a "judgment call" on the part of the person, and, literally, a judgment call on the part of the Beit Din. A thief who voluntarily turns himself in repays that which he stole. (In certain cases where a false oath compounded a theft, there can be an added penalty of “one fifth - 25% more than the principal.) If a thief is caught, he pays double [54,A239 22:2], or 4-5 times in the case of livestock. A thief (male, not female) who cannot make full restitution can be sold by the court as an Eved Ivri in order to pay off his debts. Shlishi - Third Aliya - 23 p'sukim - 22:4-26 [S> 22:4 (1)] Compensation must be made for damages caused by one's animal's grazing on another's property [55, A240 22:4]. [S> 22:5 (1)] So too, if damages result from a fire that one carelessly caused, he must pay damages. [56,A241 22:5]. [S> 22:6 (4)] Next, the Torah presents the responsibilities of guardianship - when one is watching that which belongs to someone else without being paid for the service, then the guardian is responsible if something happens to that which he is watching, only if he was negligent in his guardianship. Properly carrying out the laws of the SHOMEIR CHINAM is a positive mitzva [57,A242 22:6]. [S> 22:9 (4)] There are differences in the rules in the case that the guardian is being paid for his services. E.g. paying someone to house-sit while one is on vacation. Because the guardian is being compensated, he is held responsible for some situations besides his own negligence. These rules also constitute a mitzva [59,A243 22:9]. Included in the rules for SHOMEIR SACHAR are the rules for renting and leasing (SOCHEIR). Shomeir Sachar and Socheir are similar and different. Shomer Sachar may not use that which he is watching (without permission of the owner). Socheir obviously can use the object - that's why he rented it. But the similarity is this: both the owner and the shomeir benefit from their deal. The owner gets his object guarded or he gets the rental fee. The shomeir gets paid for his services or has the benefit of the use of the object. With the Shomeir Chinam, the owner gets the benefit and the guardian is doing him a favor. With borrowing, the borrower gets the benefit and the owner is doing him a favor. This impacts on what the Shomer is or isn't held liable for. The courts are charged [58,A246 22:8] with careful handling all of these types of cases. [P> 22:13 (2)] The 4th "guardian" is the borrower who is responsible for all losses except the death of a work animal in the normal course of work [60,A244 22:13] (and by extension, the ruin of an object from "normal wear & tear"). [S> 22:15 (2)] A man who seduces an unmarried woman is required to pay punitive damages to her &/or her father. And he must marry her, if she insists [61,A220 22:15]. [S> 22:17 (2)] Sorcery is a capital offense, and it is forbidden for the courts not to judge and execute its practitioners [62,L310 22:17]. Bestiality is a capital offense. [S> 22:19 (8)] Sacrificing to a god other than HaShem is condemned (to death). A convert to Judaism must not be embarrassed or taken advantage of with words [63,L252 22:20] or in money matters [64, L253 22:20]. These rules vis-a- vis the Ger are in addition to the "regular" prohibitions of embarrassing and taking advantage of any Jew. Thus the Torah sensitizes us to the plight of the more vulnerable members of our society. The Torah also spells this out vis-a-vis the orphan and widow [65,L256 22:21]. With so many different parshiyot to handle so many different mitzvot, it is instructive to notice which mitzvot find themselves in a single parsha. Here we find the requirements of sensitive behavior towards the convert, widow and orphan sharing a parsha with sacrificing to idolatry. One can imagine G-d saying to us, be very careful, I take this as seriously as that. Mistreat a GER? That to Me is as serious as if you mistreated Me, so to speak. [P> 22:24 (3)] It is a mitzva to lend money to a poor person [66,A197 22:24] and not demand repayment when none is reason- ably forthcoming [67, L234 22:24]. Included in this passage is the prohibition of charging interest on personal loans or having any part in such a loan [68,L237 22:20]. If one took a poor person's bedding as security for a loan, it must be returned each evening for his use. This is but one of the many lesson's in the Torah in G'milut Chasadim. Note that the Torah requires a behavior of us that is far above the standards of the world, even the civilized world. The rest of the world recognizes that taking advantage of people by charging exorbitant interest is wrong. Usury or loan-sharking is understood to be improper by most societies. Charging a "reasonable" amount of interest is universally accepted as okay. Except within the Jewish world. We might not always live up to G-d's expectations of us, but we are supposed to. This is our raison d'etre. R'vi'i - Fourth Aliya - 9 p'sukim - 22:27-23:5 [S> 22:27 (4)] Do not curse judges [69,L315 22:27] nor The Judge (the prohibition of blasphemy) [70,L60 22:27], nor may we curse our leaders [71, L316 22:27]. Note that 69 & 70 are counted as two separate mitzvot (prohibitions) although they share the very same words in the verse - ELOHIM LO T'KALEIL. Here, Elokim is taken as referring to G-d, as well as Elohim, meaning judges. Do not withhold the gifts of the produce - T'ruma, Maaser, etc. - nor confuse the order in which these gifts should be taken from produce [72,L154 22:28]. Firstborn sons are to "be given to G-d" (i.e. redeemed, with Pidyon HaBen). Firstborn cows, goats, and sheep are sanctified and require special procedures. The Torah here briefly mentions the prohibition of taking an animal for a korban from its mother before it is eight days old. Such a korban would be automatically invalid, a M'CHUSAR Z'MAN, lacking in time. TREIFA, literally an animal torn up by a predator and left to die, is forbidden to eat (even though the animal was killed by sh'chita, ritual slaughter), but other benefits may be derived from it. Included in the laws of TREIFA are animals found, upon post-mortem examination, to have specific defects [73,L181 22:30]. Note that the term TREIF is also used for all non-kosher, but its specific mean- ing is as above. How's that for an interesting collection of mitzvot to be contained within one parsha! (Remember that Mishpatim is not "Stingy" with its parsha arrangements.) [S> 23:1 (3)] Courts many not hear one side of a dispute without the other party being present [74, L281 23:1]. Included in this prohibition is not being influenced by rumors. Judges may not accept testimony from unworthy witnesses [75,L286 23:1]. A majority of one is not sufficient to convict in capital or corporal cases [76, L282 23:2]. In their deliberations, judges must be careful not to do anything that might pervert justice or unfairly shift the feelings of the court against the accused [77, L283 23:2]. Generally, rules of law are determined by majority vote of the judges [78, A175 23:2]. Judges may not show favoritism, even towards the poor [79,L277 23:3]. SDT: A judge's heart might go out to a poor person who stands before him in a dispute with a wealthy man. Would it not be an act of kindness, of Chessed, to see to it that the poor person wins the dispute? NO! Not at the expense of justice. A judge wants to give charity? Fine. He wants to convince the rich guy to help the poor guy out? Nice. But justice must be fairly meted out. Every bent case shakes the whole society's confidence in the justice system. [S> 23:4 (1)] If one finds a stray animal, he shall return it to its rightful owner (even if it involves personal expense). This command is related to Lost & Found whose "primary" place is Ki Teitzei. [S> 23:5 (1)] One must help even his enemy unload his beast of burden [80,A202 23:5]. This mitzva is one of several that are considered the sources of the concept of Tzaar Baalei Chayim. SDT: Sefer HaChinuch says that if this mitzva applies to a donkey, how much more so does it apply to humans. If one sees a fellow loaded down with bundles, it is a Torah mitzva to help him with them. And what might follow from that idea is that when someone offers to help you with packages, don't immediately say "no thank you". It is a nice thing to be gracious and accept the help - good for you and a merit for the one offering. By the way, when someone does a mitzva that is also helpful to you, it is proper to say THANK YOU and TIZKEH L'MITZVOT (not just Tizkeh L'mitzvot). Thank you addresses the BEIN ADAM L'CHAVEIRO aspect of what was done, and Tizkeh L'Mitzvot relates to the BEIN ADAM LAMAKOM. Chamishi 5th Aliya - 14 p'sukim - 23:6-19 [S> 23:6 (14)] One must not pervert justice even by slanting a case against a wicked person [81, L278 23:6]. Keep far away from falsehood and be careful not to build a case on circumstantial evidence and supposition [82,L290 23:7]. Do not take bribes, even if they won't affect the outcome of a case [83,L274 23:8]. Do not oppress a stranger (convert?); this is a lesson of the Egyptian experience. One's fields are to be worked for six years and rested during the seventh, so that the poor and even the wildlife will be able to enjoy the land [84,A134 23:11]. One must abstain from all manner of creative Melacha on Shabbat [85, A154 23:12]. (This mitzva is the positive counterpart of the prohibition of melacha on Shabbat from Commandment #4. It gives a positive slant to the restrictions of Shabbat. As Dayan Grunfeld z"l puts it, we lay at the feet of G-d in homage to Him the Creator, the various gifts and skills He gave us for our workaday week. This partially explains the significance of the distinction between “abstain from” and “do not do”. Swearing in the name of (and sometimes even just mentioning) a deity is forbidden [96,L14 23:13]. In the spirit of this mitzva, one should avoid popular interjections whose origins are associated with other religions - Gee!, Holy cow! Etc. Inciting others to idolatry (even without worshiping) is forbidden [87,L15 23:13]. Chagiga offerings in the Mikdash are to be brought on each of the Three Festivals [88,A52 23:14]. Matzot are to be eaten during the 7 days of Pesach. It marks the Spring season during which we left Egypt. We must not appear empty-handed at the Beit HaMikdash (but rather bring specific Festival sacrifices). Shavuot is the Festival of the First Harvest and Sukkot marks the final harvest at "the turn of the year". We are expected to go to Jerusalem for the Three Festivals. The Korban Pesach may not be brought while we are in possession of Chametz [89,L115 23:18] nor may its fats be left over for the morning [90,L116 23:18]. Bikurim are to be brought to the Mikdash from Shavuot time and on [91,A125 23:19]; it is forbidden to cook meat with milk [92,L186 23:19]. This is the first of three times that the Torah commands LO T'VASHEIL... Rambam, Chinuch, and others consider this first time to be the prohibition of cooking meat in milk, regardless of who does or doesn't eat or benefit from it. The act of cooking itself is a Torah violation. Shishi - Sixth Aliya - 6 p'sukim - 23:20-25 [P> 23:20 (6)] G-d will send an angel (a prophet?) to lead and protect the People upon our entrance into the Promised Land. We must heed his words so that our enemies will fall before us. We may not bow to idols, nor worship them, nor learn from the deeds of pagans; we must destroy their idols. We must serve G-d and He will bless us with wealth and health. Sh'VII - Seventh Aliya - 26 p'sukim - 23:26-24:18 [S> 23:26 (8)] G-d promises that we will live full satisfying lives and that our enemies will panic before us and will be driven out of the Land - not quickly, but slowly, so that the People of Israel may properly populate the Land. SDT: Wait a minute! Miracles, laws of nature turned upside down. Plagues. Splitting of the Sea. Manna. Water from this and that. MA PITOM that we will only take over the Land of Israel slowly? What about a couple of miracles to handle the problem? The answer is that miracles are nice, but we don't live by them. We get them when we need them. The purpose of going (coming) to Eretz Yisrael is to live a Torah life in the place it was made for; we have to do it naturally. This is the difference between the suspended animation experience of the Midbar and the down to earth, practical life in Eretz Yisrael. We may not make treaties with the 7 Nations nor with other idolaters [93,L48 23:32], nor shall we permit idolaters a foothold in the Land [94,L51 23:33], so that we will not be entrapped by them. [P> 24:1 (11)] The sedra concludes with a description of Matan Torah, including the famous NAASEH V'NISHMA response of the People to the offer of a Torah way of Life. Some of the things described in this portion "confuse" commentaries as to when they exactly happened. [S> 24:12 (7)] This final parsha of Mishpatim seems to be the immediate aftermath of Matan Torah - really a continuation of it. G-d tells Moshe that He will be giving him the Luchot AND the Torah and the mitzvot. (If anyone you know thinks that all G-d gave us at Sinai was the "Big Ten", just show him the end of Mishpatim.) After six days of "cloud- cover", which prevented Moshe from ascending Har Sinai, he is then welcomed on the 7th day. He remains on the mountain for 40 days and 40 nights. Maftir 2nd Torah - 6 p'sukim - Shmot 30:11-16 The six p'sukim of the Maftir deal with the mitzva of Machatzit HaShekel, the half shekel that was collected from every adult Jewish male each year. If a woman wanted to give, it was accepted from her. Not so with a non-Jew - even one who observes the 7 Noahide laws. Although the 1/2 - shekel collection was used for the census, its main purpose was to provide funds (to which all Jews contributed equally) for communal offerings and other specific Mikdash needs throughout the year. It was on Rosh Chodesh Adar that announcements were made throughout Israel to remind people to get their half-shekel ready for collection. One of the ways we commemorate this mitzva is the reading of Parshat Sh'kalim on the Shabbat of or before Rosh Chodesh Adar. (The other way we remember this mitzva is the giving ZEICHER L'MACHATZIT HASHEKEL - usually shortly before Megila reading, via collection plates and boxes in shuls.) The mitzva of Sh'kalim represents Jewish Unity and serves as an antidote, so to speak, the the sh'kalim that Haman offered to Achashveirosh's treasury in exchange for permission to exterminate the nation that Haman told the king was widely scattered and fractionalized. This is one of the reasons that we read Sh'kalim right before Parshat Zachor and shortly before Purim. Haftara 17 p'sukim - Melachim Bet 12:1-17 (Sfaradim start 4 p'sukim earlier) Silver is a recurring theme in the special Haftara of "Sh'kalim". It was used for repairs in the Beit HaMikdash and symbolized the people's return to G-d after severe straying. Rabbi Julian Jacobs z"l suggests this: “A message of both the sedra and the haftara is that Jews in each generation have duties towards the upkeep of the Shul and other communal causes. Apart from the practical financial benefits this brings, the acceptance of this responsibility has contributed to the inner strength of the Jewish people down the ages.” THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 508 (part 1) Laws of Primogeniture Primogeniture is the halachic provision whereby a firstborn, if male, receives a special portion of the estate of his father. For example, Reuven’s mother was married to her first husband and had children with her first husband. The first husband divorced her or died. She then married Yaakov who had no previous children and has a child, Reuven by Yaakov. Such child, Reuven, is the firstborn for the purpose of primogeniture, although he is not the firstborn to his mother. The first born receives a primogeniture share only if he is the firstborn to the father and only from the father’s estate. He does not receive a primogeniture share of his mother’s estate even if he is her firstborn and also the firstborn of his father. He receives a portion of his mother’s estate equal to that of the other sons. In order to be the one whom the halacha recognizes as the firstborn, he must be born while his father is still alive. There is an opinion that if the father was in a coma when Reuven was born and died without recovering, that Reuven is not considered the firstborn for estate purposes. The verse states that the father “must recognize the firstborn” and if he is in a coma he cannot recognize him. The firstborn to Yaakov, Shimon was born by a sectional birth and thereafter Reuven was born through a normal birth. Neither Shimon nor Reuven have the status of a firstborn in accordance with the laws of primogeniture (Rambam). Avraham is a proselyte, who before he converted had children with a non-Jewish woman; his firstborn with a Jewish woman after he converts does not have the status of a firstborn regarding primogeniture. A non-Jewish man has a child with a Jewish woman and after he converts has another son (whether or not with the same Jewish woman). This latter son is considered his firstborn for the purposes of primogeniture. The son that the non-Jew has with a Jewish woman is not considered his son according to halacha. The son is considered Jewish because his mother is Jewish, and the father who was not Jewish at the time the son was born is not considered related to the son. Thus his first son after he converted born to a Jewish woman is deemed to be his first son for the purposes of primogeniture. If Yaakov is a kohen and fathers a son Reuven with a woman who is a divorcee, Reuven is considered a firstborn for the purposes of primogeniture. Assuming that a question arises if Reuven is actually the firstborn. The testimony of witnesses is the highest form of proof. There may be documentary evidence such as letters of the father, birth records, or writings in a family Bible. The statements of the father made to people may be introduced if Beit Din finds it proper. If Reuven died and the eulogy refereed to him as the firstborn, it may be adequate to so establish him. The doctor (or midwife) who delivered Reuven is believed to state that Reuven is the firstborn of twin boys. He is believed if his statement is made contemporaneously with the birth. The mother is believed to state that Reuven is the firstborn of twin boys during the seven days after his birth. The father is away believed if he states that Reuven is his firstborn even if he names a person who is not known to be his son that he is his firstborn. THE CHALLENGES OF MONEY: Acquiring and Spending Wealth [2] by Dr. Meir Tamari "There are 4 types of people regarding money" (Avot 5:10); 4 approaches to evaluating wealth that are the basis for the whole question of ethics and morality in acquiring and spending money. All of them revolve around our attitude to what other people earn, what they spend and what assets they possess. Greed fuels the acquiring of money and wealth and coveting stimulates us to emulate others and to strive to achieve the wealth or possessions that they have. This yetzer hara is so essential for people's living, that without it there would be no progress, no development and no human creativity. "'And G-d saw all that He had created and it was very good': what was very good? Good is the yetzer hara" (B'reishit Rabba). However, it is that same greed and covetousness which fuels immorality in the acquiring of wealth. When we are unwilling or unable to satisfy that yetzer through moral and legitimate means, then we often resort to fraud, crime or coercion to gain that which other people possess and which we desire. "Coveting leads to desiring which leads to theft which, when the theft is opposed, leads to murder. As we see from Achav who coveted the vineyard of Navot. [When Navot refused to sell his vineyard, Achav sulked, refused to eat or drink showing his frustration with his unsatisfied lust]. Achav oppressed him and when he still refused to sell his vineyard, Achav had Navot murdered" Hilkhot G'zeila v'Aveida 1:11.] "'One who says, what's mine is mine and what's yours is mine', is evil" (Avot 5:10). In that definition of economic evil there is no mention of any evil action, no theft and no fraud, only of a thought process, a thought process which is the father to immoral economic acts, since it is that need, that lust, that jealousy that leads one to steal or to injure another's wealth or property. In our modern consumer society, pressures from our peers, from the media, from advertising and from all the various and manifold marketers, revealed and hidden, lead to similar evil effects of coveting and desiring. Such coveting and desiring represents a major test to present day Judaism. It would seem that the same Tanna of the Mishna offers an alternative scenario for this yetzer for money, one that does not involve theft, fraud or oppression. "One who says, 'Mine is mine and yours is yours', is of average merit: Many say that this is the way of the people of Sodom'". Such a person will not harm the private property of others, but neither will he help them; egoism substituted for greed. At best this is mediocre moral and religious behavior, but when it becomes the prevalent accepted social norm then we find ourselves in S'dom. "S'dom was rich and powerful but its people feared that the poor and needy would enter their city and benefit from their money. Therefore they legislated against such entries and punished anybody extending help to the poor and to the strangers" (Malbim). S'dom is the anti-thesis of Avraham, of whom G-d said, "I know that he will teach his descendants to do justice and righteousness" (B'reishit 18:19). The nation-community nature of Judaism makes society a real and viable economic personality having an obligation to meet social needs but also the right to use some of the private wealth to fund them. Personal charity, taxation of private wealth and public sector intervention in the market have always been accepted by halakha as tools to finance the needs of the poor, the weak, and the sick. S'dom is the antithesis of the 'you shall love your neighbor', 'you shall pursue justice', and 'you shall do that which is good and straight in the eyes of G-d', of the Torah given to Avraham's descendants, to be observed in their Promised Land. "The people of S'dom were no more immoral or more egoistical than any other nation, but since they dwelt in the Land promised to Avraham, S'dom had to be destroyed" (Ramban). The unlimited yetzer for money that leads to greed and the uncontrolled egoism of S'dom are 2 sides of the same coin; neither of them have a place in Israel's Torah or in its Promised Land. 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] The Four Parshiyot [10] Praying with Passion [11] MicroUlpan [12] 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: What does halacha have to say about full body scans that are being implemented in airports for security checks? A: We base our answer on the situation as it appears to exist (based on our basic level research) at this time. The body scans enable security agents to view the exterior of the subject's body, including the private parts, as if his or her clothes were not on. However, the quality of the picture, which is more like a sketch than a photograph, is such that it is difficult to recognize the subject. The current system also seems to be that while one security guard takes the pictures at a portal, the agent(s) who views it is in a closed booth nearby, only informing other agents if something suspicious is detected. Under these circumstances, the matter is permitted for the following reasons. There is a concept of B'AVID'TEI TARID (Bava Metzia 91a), that one who is preoccupied with his professional activities is not aroused by what he sees. This is commonly used to permit doctors to examine all different parts of a patient's body without special tzniut precautions (Igrot Moshe, Yoreh Deah III, 54). The same applies to X-ray technicians who see parts of the body exposed that they should not normally see. Some other, albeit not universally accepted, applications are lifeguards and photographers, the matter depending on the context and the likelihood that they will not normally view their subjects in an inappropriate manner. Thus, the agent and, thereby, the traveler in our case do not have tzniut problems from these pictures. It is hard to believe that a normal person who would see these not particularly clear pictures would be aroused by what he saw. While one who sees such images on a one-time basis might find them suggestive, one who sees thousands of such images daily is not likely to be exposed to emotions other than boredom (or perhaps ridicule at someone's obesity or scars, which appears to be behind much of public objections). There are further reasons for leniency. The gemara (Megilla 15a) says that whoever said the name Rachav would be aroused, but only if he knew her. Based on this, some say that the prohibition of hearing a woman's singing voice applies only when the one listening has seen the woman who is singing (Yabia Omer, I, Orach Chayim 6). In this case, where the guard does not know the person and would not recognize her based on what he saw, there is little cause for concern that he will be aroused. Let us consider the possibility that some of the security men are the type to be aroused anyway. If such a security agent were to ask the halachic question, we would forbid him (as well as such a doctor, etc.) to take the job, given his unusual "sensitivity". However, this is not the unknowing traveler's concern. The gemara (B'rachot 24a) says that it is forbidden for a man to look at a woman's finger to get enjoyment from it. Yet, since it is not the norm for this to happen, women may certainly keep their fingers and other permitted parts of the body uncovered, even if they can assume that from time to time someone will look at them improperly. That is the problem of the person who looks in an improper way, not the person who dresses reasonably. If the security agent is a non-Jew, who may not engage in illicit relations but is not commanded to refrain from improper thought, the matter is even less problematic since there is no reason to believe that the situation could bring about contact that could cause sin. Although this leniency would not be of much help in Ben Gurion Airport, we have already seen ample grounds for leniency and conclude that this system is permitted. Note that the ultimate purpose of these checks is to save lives (although there are disagreements as to whether it is the most effective system). Note also that one of the major alternatives, to replace it with a full body search, is more problematic when it involves members of the different genders. 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 We look forward very eagerly to very many things, but very rarely do we look back fondly upon the things we had once looked forward to so eagerly. 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 Once, when R’ Moshe Feinstein was being driven by car on a sleet-covered road, the car skidded and R’ Moshe’s head bumped into the windshield, causing a bruise to form on his head. When he arrived at his destination, R’ Moshe asked for a few minutes to himself. In accordance with the Talmudic dictum that nothing happens by chance, he wanted to make a cheshbon hanefesh - to engage in soul searching - to understand why this had happened to him. Only after he had spent few minutes in introspection did he return to give the shi’ur he was due to deliver. ### After the Chasam Sofer lost his first wife, he was informed that R’ Akiva Eiger had a daughter who might be suitable as a wife. Knowing R’ Akiva Eiger for what he was - a great Torah scholar of impeccable honesty - The Chasam Sofer wrote to him and asked him about his daughter. In his reply, R’ Akiva Eiger praised his daughter highly, for she was indeed worthy of such praise. In concluding his letter, though, he added: “There is one thing I must warn you about in advance. I know that you would like to marry the daughter of a talmid chacham - a Torah scholar. Unfortunately, I have not attained such a rank.” 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 We tend to think that idol-worship is an all-or-nothing proposition: You either believe in G-d or believe in idols. But it isn't that simple. This week's parsha warns that when we enter Eretz Yisrael we must not worship the gods of the Canaanite nations, but rather we must destroy them. "You shall worship Hashem, your G-d, and He shall bless your bread and your water,,,” (23:25) On this pasuk, the Ramban explains that most idol-worshipers recognize that G-d runs the world. And their intention in worshiping idols isn't to reject G-d, but rather to improve their odds for better parnasa. They worship the sun because they discovered that the sun has influence on their crops. They worship the moon because they saw that it influenced the movement of water in their fountains and underground reservoirs. Via the moon and the sun they came to worship the other heavenly bodies. And of course it made perfect sense to worship the angels that serve Hashem. This pasuk comes along and says "worship Hashem" alone, and your bread and water will be blessed. You don't need to worship other gods - whether it's the sun and the moon or the stock market and real estate investments -- to feed your family. If we have it clear that it is Hashem alone who provides for our needs, then it isn't too difficult to give up some of the gods that keep us from living in Eretz Yisrael. Joel Rebibo , Beit El 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 MISHPATIM 1) Why does the Torah say the double language of MOT YUMAT when relating that certain sinners should be killed by the Jewish court (example - 21:12)? 2) Why does the Torah interrupt the laws regarding hitting and killing parents with the seemingly unrelated law about a kidnapper (21:16)? 3) Why does the Torah describe afflicting a widow and orphan in the singular (OTO) and not the plural (OTAM) since it is describing both of them (22:22)? 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) The Ohr HaChayim explains that a person who receives capital punishment was already liable to be killed by G-D for his sin. G-D gives the Jewish court jurisdiction to be the ones to kill this person who already deserves to be killed from heaven. Thus, MOT refers to the person's automatic judgment for death from heaven and the Torah is telling us that that person YUMAT, should be killed by the court. 2) Da'at Zekainim MiBaalei Hatosfot answer that both one who hits a parent and one who kidnaps receive death by strangulation, while cursing a parent receives death by stoning. Therefore, the first two are grouped together in the Torah. 3) The Kli Yakar teaches that when a person afflicts a widow, he is likely also hurting the orphan who sees it happening or receives the emotional results of this hurt. The same applies to afflicting an orphan where the widow is usually impacted. The Torah captures this idea by describing the law of hurting both of them in the singular - the action to one hurts both. This also explains the use of double language throughout this section (ANEI T'ANEH, TZA'OK YITZAK). [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il SET BEFORE THEM The first verse of our portion is worded in an unusual way: These are the laws that you shall put before them - V'EILEH HAMISHPATIM ASHER TASIM LIFNEIHEM. The Ramban says it should have said ASHER TASIM LAHEM, that you should give them. What is the significance of the word LIFNEIHEM, before them? There are various explanations. The Gemara in Gitin (88) says: in front of THEM - and not in front of goyim. From here we learn the prohibition of taking our disputes to a non-Jewish court. Rashi brings a different explanation for the use of this word. He quotes from the Mechilta which says that this is what G-d said to Moshe: “If you were to think that you would teach the laws to the nation of Israel two or three times until they know them, but won't trouble to help them understand the reasons for the laws and all the explanations then I am instructing you otherwise. EILEH HAMISHPATIM ASHER TASIM LIFNEIHEM - you shall set before them - as a set table which is all ready for the person to eat from” G-d told Moshe that he had to teach the laws in a way that was completely clear to everyone. Rabbi Yisroel Yaakov Lubchanski explained that this is a message to everyone how to teach others. It's not enough to repeat a lesson two or three times. We must continue explaining until the other person has grasped everything. This sometimes requires a lot of patience, which unfortunately, not all teachers possess. Not every teacher will go over the same lesson numerous times till it is clear to every student. Lack of patience is not the only reason teachers might not give over all the material required. Perhaps they prefer to spend their time increasing their own knowledge and would rather not “waste” their precious time explaining everything thoroughly, or maybe since he himself understands the material, he may not be aware of that someone else might have difficulty understanding. He himself is unable to grasp the other's difficulty in understanding. Another reason a teacher might not teach with all the details mapped out might be that he fears that if he teaches his students everything, he knows his students will no longer consider him their teacher since they will know as much as he does. Our verse teaches us that this is not the proper way for a teacher to be. Teachers must be patient and willing to explain things as many times as needed and in as many ways as needed. Teachers must, at times, be willing to “sacrifice” their own spiritual and intellectual growth in order to help their students. In general, teachers must have their students best interest in mind at all times. We all have opportunities to be teachers whether as parents or with colleagues... One way to help us remember our obligation to make sure the lesson we are trying to impart is fully understood by the other is to remember the words of the Rambam in the Mishneh Torah, Hilchot Talmud Torah, 5:13 - “Disciples increase the teacher’s wisdom and broaden his mind. The sages said, “Much wisdom I learned from my teachers, more from my colleagues, from my pupils most of all.” Even as a small piece of wood kindles a large log, so a pupil of small attainment sharpens the mind of his teacher, so that by his questions, he elicits glorious wisdom. I had our verse in mind this past week when I participated in a cooking class given by Linda Asher in her restaurant - Belinda's. Some chefs don't like to share their secrets with others - but Linda and her colleague Molly taught us many tricks of the trade in a very patient clear way. The lesson was definitely “set out before us” This week's recipe is from Linda. And anyone looking for a good cooking class, I can definitely recommend Linda's. And to “set out your table” this Shabbat nicely, here's a website for napkin folding: www.napkinfoldingguide.com SWEET SHORTCRUST PASTRY 300g flour 200g margarine (you can use butter if you prefer) 100g icing sugar 3 egg yolks This can be made in the food processor. Cut margarine into pieces. Mix with flour. Add icing sugar. Slowly add egg yolks. Bake a few minutes till hard and cool before filling. CHOLCOLATE GANACHE 100ml cream (you can use parve cream if you want) 100g bitter chocolate Heat the cream and just as it comes to the boil take off the heat. Immediately add the chocolate and whisk until the chocolate has melted. Pour into pastry crusts. [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha Designer Babies - Part 2 - the Child Last issue, we introduced the concept of using Pre-implantation Genetic Diagnosis (PGD) to create a baby who would be a genetic match to serve as a donor for an ill sibling. In last month's 10th annual PUAH conference on Medicine in Halacha in Jerusalem, Rav Yaakov Ariel, Chief Rabbi of Ramat Gan, spoke about the halachic ramifications of such a case. As we reviewed last week, Rav Ariel ruled that regardless of the motivations the parents may have, such a pregnancy is a fulfillment of the mitzva of procreation. Therefore, the "dangers" of pregnancy and delivery are permitted. However, he raised concerns about our obligations to the unborn child. This child or any other minor child (under the age of bar/bat mitzva) is not considered halachically competent to consent to the performance of the necessary medical procedures being performed. Instead, it is his parents who are giving consent on his behalf. While this is acceptable for the removal of umbilical cord blood, what if the proposed procedure is not effective? What if a different, more dangerous procedure were to be contemplated - one that could endanger the life or well being of this child? Halachically, a person is obligated to take action in order to save someone else's life. However, although it is certainly not forbidden, he is not required to take action to save the other person if by that action he himself will be put in danger. Endangering one's life or body in order to save someone else's life is called an act of "kindness" by the Rabbis. Such a person could even be called meritorious. Another halachic principal allows us to assume that any person would want us to act on his behalf if, by that action, he would stand to gain something. [ZAKIN L'ADAM SHELO B'FA- NAV.] Indeed, this is the reasoning by which we are able to convert a minor child. Even though he is not considered halachically competent to consent to conversion on his own, we assume that he would want us to give consent on his behalf, since it is meritorious to be a Jew. Rav Ariel combined these two principles to justify our allowing the new child to undergo dangerous procedures in order to save the life of his sick older sibling. It is meritorious to save someone else's life even when yours might be in danger. Since we are allowed to assume that a person would consent to something that would bring him merit, we are allowed to assume that the baby would, if he could, consent to gaining the mitzva of undergoing the procedure to save his sibling's life. Next week we will discuss the philosophical and moral issues involved with case. 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 Mishpatim Responsibility I have to thank my dear parents, may they rest in peace, for many things. I must especially thank them for having chosen to provide me with a yeshiva day school education. This was not an obvious choice back in the 1940s, for few parents chose the day school option. Indeed, many of their friends advised them against depriving me of a public school education, and the cost of tuition was a great strain on my father's meager income. But I remember my mother insisting that she wanted to teach me "responsibility", and her belief was that I would learn it best in a Jewish school. Looking back on my early school years, I certainly cannot recall any lessons specifically devoted to "responsibility". Learning the Hebrew alphabet and then going on to study the fascinating stories of B'reishit were certainly interesting and exciting to me. But in those early grades, the concept of responsibility never came up, at least not explicitly. In the school I attended, Talmud study began in the fifth or sixth grade. It was then that I first heard the word "responsibility" in the classroom and began to learn what it really meant. We were introduced to Talmud study with selected passages in the tractates Bava Kama and Bava Metzia. The passages we studied were almost exclusively based upon verses found in this week's Torah portion, Mishpatim. And the single dominant theme of this week's portion is unarguably responsibility. I look back on my first exposure to Talmud, and to this week's Torah portion as studied through its lenses, and remember the teacher admonishing us, "A person is responsible for all of his actions, deliberate or unintentional, purposeful or accidental, awake or asleep." It was a direct quote from the Talmud, but he emphatically conveyed to us that it was also a formula for life. And, furthermore, it is a lesson derived from Parshat Mishpatim. Read it, even superficially, and you will learn that we all are not only responsible for our own actions, but also for the actions of the animals we own. We are responsible for damage caused by our possessions if we leave them in a place where someone might trip over them and harm himself. We are responsible not only to compensate those whom we have harmed for the damages they suffered, but are also responsible to compensate them for lost employment or for the healthcare costs that were incurred by whatever harm we caused them. What a revelation to a ten year-old boy! How many ten year-olds in other educational settings were exposed to these high ethical standards? Certainly not the boys in the park with whom I played stickball, whose parents had not opted for a day school education for them. Even today, many criticize the curriculum of the type of education that I experienced. They point to the many verses in this week's portion that speak of one ox goring another and question the contemporary relevance of such arcane legalities. But when I studied about my responsibility for my oxen and the consequences which applied if my ox gored you, or your slave, or your ox, I was living in Brooklyn where I had certainly seen neither oxen nor slaves. But I do not at all recall being troubled by that; nor were any of my classmates. Rather, we easily internalized the underlying principles of those passages. We understood that all the laws of oxen were relevant even for us Brooklyn Dodger fans. We got the message: Each of us is responsible for the well-being of the other, be he a free man or the slave of old. We are not only to take care that we avoid harming another, but we are to take care that our possessions, be they farm animals, pets, or mislaid baseball bats, do not endanger those around us. There was so much more that we learned about responsibility from those elementary, yet strikingly related, Talmud passages. For example, we learned that a kohen guilty of a crime was to be held responsible and brought to justice, even if that meant "taking him down from the sacrificial altar". No sacrificial altars in Brooklyn, then or now. But plenty of people in leader- ship positions try to use their status to avoid responsibility for their actions. We learned that it was perfectly permissible to borrow objects from our friends and neighbors, but that we were totally responsible to care for those objects. We learned that if those objects were somehow damaged, even if that damage was not due to our negligence, we had to compensate the object's owner. Yes, we learned to borrow responsibly, but we also learned the importance of lending our possessions to others, especially others less fortunate than ourselves. We learned that we were responsible to help others, and that that obligation extended even to strangers in our midst; indeed, it extended all the more to those strangers. And we learned to be responsible for our very words, and to distance ourselves from lies and falsehoods. All this from a grade school introductory course in Talmud! How valuable our Torah is as a guide to a truly ethical life, and how fortunate those of us who learned these lessons early in life, or who discover them at a later age, are! What an opportunity we all have to awaken ourselves to these vital ethical teachings by attentively listening to this week's Torah portion! And how fortunate I was to have parents who sensed that it was essential for their son to learn responsibility, and that enrollment in a school which taught Torah and Talmud would help him learn it well! [9] The Four Parshiyot (see the pdf file for the full chart) As indicated on the front page, the four possible arrangements of the FOUR PARSHIYOT are coded as in the top row of the chart. The first letter, as indicated in the second row, is the day of the week that the first of Adar falls (i.e. the second day of Rosh Chodesh Adar). The other letter or letters tells you on which day of Adar, the hafsaka (break in the sequence of the Four Parshiyot) - as indicated on the rows marked HAFSAKA. In blue are the dates and possible sedras of the special Shabbatot in a "plain" year (12 months, one Adar). In dark red are the dates and sedras during 13-month (two-Adar) years. Details for this year, 5770, are indicated by the pointing finger. Follow the column down with the BLUE DATES and SEDRAS, since this year is a P'shuta. [10] Praying with Passion - V’ani Tefillah Foundation - Praying with Fire Excerpted and reprinted with permission of the author ASHER YATZAR Wonder of Wonders - continued from last week BARUCH ATA HASHEM ELOKEINU MELECH HAOLAM, ASHER YATZAR ET HA’ADAM B‘CHOCHMA, U’VARA VO NEKAVIM NEKAVIM, CHALULIM CHALULIM, GALUY V’YADUA LIFNEI CHISA CH’VODECHA, SH’IM YIPATEACH ECHAT MEIHEM, OH YISATEIM ECHAD MEHEIM, EE EFSHAR LI’HITKAYEIM V’LAAMOD L’FANECHA. BARUCH ATA HASHEM, ROFEI CHOL BASAR U’MAFLI LAASOT. Further understanding: The pasuk states that upon hearing the news from the angel that he would have a son, Mano'ach brought a Korban. The pasuk continues “UMAFLI LAASOT - and a wondrous thing happened”, as fire came out of a rock to consume the offering that Mano'ach had brought (Shoftim 13:19). The commentaries there explain that the word MAFLI is rooted in the word “PELE” - an amazing and phenomenal event had just occurred - something shocking, astonishing and miraculous - fire out of a rock! Chazal then remarkably “borrow” this two- word phrase UMAFLI LAASOT as the conclusion and climax of the Asher Yotzar bracha, which we recite several times a day in recognition of Hashem giving us the capability to take care of our bodily needs. By using this phrase, Chazal may want us to understand that it is the same MAFLI LAASOT that Mano'ach and his wife witnessed as they saw fire coming out of a rock to consume a Korban - as we witness every time we successfully take care of our bodily needs. It is a “PELE” - wondrous and extraordinary - like fire out of a rock! Each and every time we conclude Asher Yotzar it should be with a huge acknowledgment - with a climactic recognition and blissful declaration - UMAFLI LAASOT! Your personal connection: People have always been in awe of technology. If you are old enough to remember the introduction of the fax machine or email, you can remember the amazement you felt the first time you were able to transmit messages instantaneously. You may remember the “Wow!” of using a touch screen for the first time, or setting out on your first voyage guided by a GPS. We marvel at man’s chochma (wisdom) and ingenuity when we encounter these breakthroughs in technology. By telling us that Hashem created us with chochma, the “Asher Yatzar” blessing should arouse the greatest “Wow!” of all. We recite it after eliminating, but even that process is only a hint of the amazing, ingenious, infinitely subtle mechanisms at work in our bodies at each and every moment of the day. When we take the opportunity of reciting this blessing to marvel at our body’s functioning, as we do over the workings of a new piece of technology, we go a long distance toward building a true awe of Hashem’s chochma. A special KAVANA: Try this the next occasions you have to say “Asher Yatzar:” Bring to mind this powerful promise quoted in a letter from HaRav Chaim Kanievsky: “The Sefer Seder HaYom already wrote ‘Recite the blessing (Asher Yatzar) with kavana and say it word for word...and [the result will be] that one will not need doctors and medication.” Halacha: One is allowed to say (should say) ASHER YATZAR in the morning - even if he hasn't "used the facilities". (This usually doesn't happen; most people will "go" upon awakening in the morning.) It is part of Birchot HaShachar and can be said regardless. All other times, ASHER YATZAR is said only upon successful completion of tending to one's needs. Visit the V'ANI TEFILLAH Foundation website - www.prayingwithfire.org to subscribe to their newsletter and/or visit their archives. 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. [11] MicroUlpan Torah Tidbits FOLDERS not only perform KIPUL (folding) but K'VISHA (pressing) as well. [12] Divrei Menachem Parshat Mishpatim is so full of laws that we may lose our way in the forest from the density its trees. We find laws relating to damages and to murder and manslaughter; we find directives pertaining to loans; and we find ourselves knowing what to do as we face all kinds of people in a variety of social situations. These vary from seducers to sorcerers, from perverts to pawn- brokers, from the disadvantaged widow, orphan and stranger to the judges of the people. And what is the central message that pervades the lines of the Law Book? What essential spirit blows through this rich forest? One would like to think that the guiding principle permeating the whole parsha of Mishpatim is the seminal verse: MIDVAR SHEKER TIRCHAK - 'You shall distance yourself from a false word.' Perhaps this means our recognizing the central proposition that I am not the center of reality; that what I think and crave after are but secondary matters with respect to the greater goal of our purpose in this world. That when we recognize that our subjective and nagging need for recognition, power, and profit distorts our judgment, then we shall better be in a position to create the ideal society envisaged in Parshat Mishpatim, of being what the Torah describes succinctly as, "A people of holiness" (Sh'mot 22:30). Shabbat Shalom, Menachem Persoff Towards Better Davening and Torah Reading NU? again! A number of weeks ago, we introduced the following topic, which we will now review - but with a serious application this time. N. Sharoni in EIM LAMIKRA HASHALEIM (the sefer most involved in this column's creation and continued existence) lists 6 different words in Parshat Mishpatim with the same feature. Let's take one example. TIKACHENNU, as in Sh'mot 21:14 - ....ME’IM MIZBACHI TIKACHEINU LAMUT: If a person intentionally kills someone (and then flees to the Mishkan for sanctuary), you shall take him even from the Mizbei'ach to which he clings - in order to execute him (after trial, etc.) The NUN in the word has a DAGESH CHAZAK in it, making the word third person singlar - take HIM. Without the DAGESH, the word would be first person plural, take US. (In that case, not only is the NUN not DAGESHed, but the vowel under the CHET is a TZEIREI rather than a SEGOL.) The way these words are said with an Israeli pronunciation are only distinguihed by the emphasis on the DAGESHed NUN or lack of emphasis on the NUN without a dot. So if a BK (Baal K'ri'a or Baal Korei as some people call him) reads the word TIKACHENU with a soft NUN, he must be told to repeat the word and emphasize the NUN: TIKACHENNU. This, according to the Kaf HaChayim, would be so because the meaning of the word has been changed by de-emphasizing the NUN. It is possible (probable?) that when a BK pronounces his SEGOLs and TZEIREIs differently, then saying TIKACHENU can still be understood as "take him", because "take us" would be TIKACHEINU. And it is also possible, that people who have lost the distinction between yes or no DAGESH, can get away with a flub. Parsha Pix Upper-left is the starting point, the scales representing JUSTICE. In this case, MISHPATIM. In addition to the broad idea of justice, see what else can be found in the sedra (by yourself, your children, Shabbat guests...) for which the scales of justice would be an appropriate representation The "fist" is referred to as one of the weapons that can injure or kill An eye for an eye, literally, an eye UNDER (TACHAT) an eye, is depicted here as money under an eye, according to our Oral Tradition. The bull and the fire are two potential causes of damages - one of the many key topics of the sedra. We have the bull with horns, the tooth, the feet of the bull, the fire, and the pit (peach) representing the hole-in-the- ground meaning of the word The sneaking thief was caught in the cellar. The guard at his post represents the whole topic of the FOUR SHOMRIM The hands pulling the money out of the wallet are about to lend money at 0% interest Or, perhaps, they are about to offer a bribe. Which will blind the judge receiving it... as in the image of the blindfolded head The Three Regalim, Pesach, Shavuot, and Sukkot, are pictorially represented. The witch on the broomstick stands for the 3-word pasuk which requires Sanhedrin to rid society of witches (just a representation - there are many differences between the broom- flying image of a witch and what the Torah means by KISHUF and M'CHASHEIFA). The Har Sinai pix for Shavuot also corresponds to the end of Mishpatim where the events of Matan Torah are presented with other details not presented in Yitro. The quill and scroll is for Moshe writing down "all of G-d's words" There is milk & meat for LO T'VASHEIL G'DI... The TZIR'A (wasp) that G-d will send into the Land to help slowly drive out some of the nations there. The cloud is covering Har Sinai (end of the sedra). The tooth is referred to in the mitzvot related to injuring an EVED K'NAANI and being required to free him. It is also one of the forms of damages. Also, there is a tooth for a tooth. This is a good example of the type of Pix you can question a youngster at the Shabbat table and then ask older kids or guests for another and another explanation. The knitting reminds us of the prohibitions of Shabbat, as commanded with a positive mitzva in Mishpatim. In other words, not just "DO NOT KNIT", but forgo your knitting in honor of the Shabbat and G-d's commands. Remember, the Torah command to "rest on the Shabbat does not mean to take a nap (that we learn from the verse in Yeshayahu calling Shabbat an ONEG), but rather to abstain from MELACHA. There is a happy dog, happy to receive our TREIF meat, as expressly stated in Sh'mot 22:30. The mortar & pestle is for V'RAPO Y'RAPEI - our mandate from the Torah to be part of the healing and treatment process of sickness and injuries, and not to leave that only in G-d's hands. The Tzedaka box reminds us of the highest form of Tzedaka - namely, lending those in need of financial assistance - as commanded in the sedra. The Otzar HaAretz logo is for the mitzva to observe Sh'mita. There is a overloaded donkey which we are commanded to help unload. Upper-right - the reverse (side) of the current Israeli half-shekel coin, which is commonly used (3 of them) in the giving of ZEICHER L'MACHATZIT HASHEKEL, us- sually before Megila reading in shul. Below it is the reverse of a half- shekel coin dating back to the end of the Second Temple period. The obverse has an idolatrous image from Tyre, so we are not sure of its use back then. The cluster of grapes represents the mitzva of Bikurim. The three items go together: G-d says that He will give Moshe the tablets of stone AND the Torah AND the mitzvot... And there is also a new MazalPic because we bench Rosh Chodesh this Shabbat. 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 (YITRO) TTriddles: [1] This week, not 5 but 6 times! In the haftara for Parshat Yitro, which is from the 6th perek of Yishayahu, we find the famous pasuk: KADOSH, KADOSH, KADOSH... One any Shabbat, we recite this pasuk as part of the brachot before the Sh'ma, in the Kedusha of Shacharit, in the Kedusha of Musaf, in UVA L'TZION of Mincha and in Kedusha of Mincha. That's five times. On Shabbat Parshat Yitro, it was said a 6th time by the Maftir who read the haftara. [2] Gold: HaShem (by far!); Silver: David; Bronze: Moshe, Shaul (tie)... also ran: Yitro In doing a search through Tanach for the word VAYISHMA, which opens Parshat Yitro, we find many people whose names follow the word. VAYISHMA YITRO, REUVEN, ZERUBAVEL, BEN HADAD, SANVALAT... to mention just a few. Tabulating the VAYISHMAs of the 86 that occur in Tanach - but only those followed by a name, we have awarded medals appropriate to the frequency of those who hear/listen. Gold medal goes to HaShem, whose Name follows 14 occurrences of VAYISHMA. The silver medal goes to David HaMelech - some- times spelled with a YUD and mostly without, with 8 occurrences. Third place finds a tie between Moshe Rabeinu and Shaul HaMemech - the latter being an ironic awardee since his BIG mistake was not listening. Many occur only oncew with VAYISHMA, but we mentioned Yitro as an "also ran" because it's his sedra that created this TTriddle in the first place. [3] male and female form are both female The word TZIPOR for bird, is in a masculine form but is treated as a feminine word grammatically, regardless of which sex bird is being referred to. The feminine form of the word is TZIPORA, who was, of course, female. [4] tav HEADS 60% In the printed Torah Tidbits, the word TAV was printed in subscript, that is, LOW down. It represented the word LO (as in Thou shalt not) followed by the letter TAV (TUFF, as we used to call it, the last letter in the ALEF-BET). 60% of the 10 Commandments are "headed" by LO TAV-something. LO TISA, LO TIR- TZACH, LO TIN'AF, LO TIGNOV, LO TAANEH, and LO TACHMOD. In the presentation of the TTriddle here, we used the LOWercase letters for the word TAV. In the text version of the TT, the TTriddle was not clearly presented. [5] He did it without CHET; he without REISH. Who with both? The full word is VAYECHERAD, and he trembled. Without the CHET, we get VAYEIRED, and he descended. Both HaShem and Moshe are mentioned with that word in Parshat Yitro. HaShem descends onto the mountain and Moshe descends from the mountain. Without the REISH we get VAYICHAD. That is what Yitro did when he heard all that Moshe told him about what had been happening to Bnei Yisrael. The full word applies to all the people and to Har Sinai itself. (We won't mention the anger represented by the word without the DALET.) This week's TTriddles: [1] They should be cut on the 8th; they can be cut on the 8th [2] 6 (48) but not entitled yet [3] What some called the territories, under themselves [4] Sign in for Uncle Eki [5] The eye anchor and the general basin [6] The least necessary, but we don't differentiate [7] sort of like MODEH Israel Center Miscellany See website for the "standard" entries of this file. Help young couples (evacuees and children of evacuees) from Gush Katif and N. Shomron get ready for the arrival of their babies - Tzedaka - Matan B’Seter; The money collected will be used to buy carriages, cribs, layettes... Make checks out to the Israel Center. Write on the envelope: Gush Katif - Baby Fund, Also collecting good second-hand baby items, For more info. call Sara 0505-444-397 Chesed Fund - People in need turn to us for a little financial help. Please help us help them Make checks out to "Chesed Fund" and send to: Chesed Fund, Israel Center att. Menachem Persoff POB 37015 / Jerusalem 91370 Do you "do" Facebook? If so, how about beoming a "fan of Torah Tidbits" - follow this link: tinyurl.com/m2t6u4 Sponsor a Shiur or a morning or a whole day's learning Sponsorship can be in memory of a loved one...or in celebration of a birth, Bar/Bat mitzva, engagement, marriage, anniversary, special birthday, Aliya of family or friends... 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Please note that ALL Israel Center tiyulim require advance registration. Please note new hours At your service SUN 12:00-5:00pm - MON 11:00am-4:00pm THU 11:00am-3:00pm - Other times, leave message at 560-9110 Call Naomi at the OU Israel Center Travel Desk, 560-9110 or 050-725-8392; fax: 566-0156; email: tiyul@ouisrael.org - Outside Travel Desk hours, please leave a message... Call Shulamit Neaman at 050-593-7932 on the day of a tiyul or the evening preceeding it. Also, if you are running late for a tiyul or for last minute cancelation. CANCELLATION POLICIES: We reserve the right to charge a cancellation fee in case of last-minute cancellations. Also... Price of tiyul is based on a minimum number of participants, meaning that we can cancel a tiyul with too low registration BOOKED? When a tiyul is listed as BOOKED - you can call to be wait-listed; you will be called back if there is a cancellation, if we add a bus, or when we fix a new date for the tiyul. STUDENTS FROM ABROAD: Parents visiting you this year? If so, speak to us! (560-9110) to check out our tiyulim or Shabbatonim (call Ita Rochel 560-9125) that might interest them. KASHRUT POLICY: Food for Israel Center In-House programs is supervised by OU-Israel Mehadrin. Israel Center sponsored trips and programs are Mehadrin. Hotels, restaurants, and tiyulim advertised by outside parties are not necessarily Mehadrin and are not endorsed by the OU or the Israel Center. Calls from abroad: Due to time differences, we recommend that people from abroad, email tiyul@ouisrael.org or fax 972-2-5660156 for attention of OU Israel Travel Desk Please be sure to include email or fax number for reply, in addition to phone number. Israel Center tiyulim are partially subsidized by the Jewish Agency for Israel 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 Highlights of Biblical & Modern Areas of the Tribes of Binyamin & Efrayim with Top Guide Avi Dobuler Tuesday, March 2nd - from 8:00am to 6:30pm Shiloh: See how the motifs of the Mishkan are incorporated in the main synagogue of Shiloh - Drive down to the site of the Mishkan - Say Tehillim at the Kever of Eli HaKohen - Go to the spot of Eli HaKohen’s receipt of the shocking news that caused his death - Explore the ruins of the site of the Mishkan reviewing the events from the Tanach from Yehoshua’s allocating the tribes their inheritance, Yehoshua’s setting up the Mishkan, Chana prays for a child, Shmuel receives his first Nevu'ah. (Recommended to bring a Tanach) Beit El: Go to the plateau of the site of Historical/theological significance - Yaakov’s dream, Rechavam’s temple, Eliyahu HaNavi’s Bnei Neviim Yeshiva - Mincha at Avraham Ohavi Synagogue - Visit Arutz 7 “pirate” Nationalist Radio Station - 120NIS members NIS 135NIS non-members - Call Naomi at the Travel Desk 02- 5609110, 050 7258392 Very Special Events which You Will not Want to Miss with a very special guide: Shalom Pollack Sunday, March 7th from 8:00am to 6:30pm - Leaving Jerusalem, we drive through the hills of Yerushalayim and through “Samson country” on our way to Kfar Bilu for a special sweet experience that will surely give you a buzz, YOU WILL BE SWEET LIKE HONEY! Next we travel to Kibbutz Ein Tzurim where money almost grows on trees. WHEN DID U LAST C A CITRON IN A GLASS? We will have our lunch at the Kibbutz: There is an option to have a Mehadrin, full course fish, chicken or vegetarian lunch at an additional cost of 45NIS per person (which you must reserve in advance) or you can bring your own lunch. We continue to Ashkelon where Shimshon HaGibor “brought down the house” (though the audience did not call for an encore) and visit the Tuborg Beer Brewery. You will want your head on right for this one...TO B OR NOT TO BEER! 155NIS members; 170NIS non members - Call Naomi at the Travel Desk (02) 560-9110 0507258392 Shulamit’s tiyulim are always treats; come! you will surely enjoy her delicious sweets. CONSTRUCTION replacing Destruction - "Up the Mountain again in spite of the golden calf" A memorable and emotional day with the one and only Celery Lady, Anita Tucker, as we see the new locations of the Gush Katif expellees Sunday, February 21st - ZAYIN ADAR 8:00am to 6:00pm The golden calf angered Moshe Rabenu and caused the destruction of the Tablets - yet Moshe went up hill again, bringing the Torah to Am Yisrael with its spirit and values which guide us till this very day. Zayin Adar is Moshe Rabenu’s special day - his birthday and his yahrzeit. It is a unique day for all Am Yisrael, a time of inspiration for Moshe’s followers till the end of time. Marking this day, we will meet people learning from Moshe Rabeinu’s ways - despite the fact that anger is human, it is not a Mida of Hashem. Anger is in fact a continuation of Destruction - but climbing the difficult path to redeem the spirit and values which were salvaged from Destruction is what is being done all over the towns of Gush Katif in many unique manners of Construction. Our schedule: Drink a L’chaim where the foundations of a new kindergarten are being poured in Netzer Hazani’s new location near Yesodot - see the progress (up the mountain) in spite of the newest obstacles. Yad Binyamin - tour the new neighborhood Shavei Katif Visit new school of Yeshivat Torat Chaim which has absorbed new American immigrants (and maybe see the organic pepper farm transferred from Gush Katif) 5 years after Michal’s popular cosmetic store in Neve Dekalim was turned into a university for Hamas terrorists, visit Michal’s new beautiful modern spa, an oasis in the middle of the depressing caravilla site, pulling all back up hill to developing new businesses again, as the best and the finest. Ayala Azran’s mosaic studio - a new upcoming business to create artwork telling the story of what was and what will be, BE’H Mehadrin Lunch at Ein Tsurim Tour the Alei Katif Chasalat factory - formerly in Kfar Darom, now located near Sederot Visit the Merkaz Katif national archives of Gush Katif located in Nitzan. Zayin Adar is also a day of recognition of the difficulties facing the various Chevra Kadisha societies as well as a time to salute the midwives of our land. We will end the day with various amazing inspirational stories of lifecycle experiences in Gush Katif, as we stop off in the Ein Tzurim caravilla site - prior to our return Aliya to Jerusalem. 155NISmembers; 170NIS non members - Call Naomi at the Travel Desk (02) 560-9110 - 050 7258392 Shulamit’s tiyulim are always treats; come! you will surely enjoy her delicious sweets. RESERVE NOW - Tuesday, March 16th / from 8:00am to 6:30pm Celebration of Tel Aviv’s 100th Anniversary with Rabbinic Scholar: Rabbi Yedidya Sinclair More details IY"H in the next issue of the Torah Tidbits - Call Naomi at the Travel Desk (02) 560-9110 or 050-725-8392 The Back Page of TT896 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 26 Shvat (Feb. 10th) to Friday, 5 Adar (Feb. 19th) Yom R'vi'i, 26 Sh'vat - WED, Feb. 10th 9:20am Contemporary Halachic Issues - Rabbi Macy Gordon - Now studying: Halachic Issues in a Secular Jewish Democratic State 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/library: “Horowitz in Moscow”(11/2 hours) 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 Knitting with Verna resumes IY"H on Feb. 24th 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi In memory of Marion Betty Tomsky Toberman a”h on her 1st yahrzeit Miriam bat Yaakov Hirsch Halevi and Devorah a”h Dedicated by Steve, Daniel, Ariella, Yedidia, and Netanel Toberman 7:30pm Rabbi Chaim Eisen's shiur Yom Chamishi, 27 Sh’vat - THU, Feb. 11th 10:30am THE TRIBES OF ISRAEL Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold Thursday, February 11th, 8:00pm - Video Rerun - “A Life Apart - Chasidism in America” Friday 28 Sh’vat / Feb. 12th 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 29 Sh'vat / Feb. 13th 3:45pm Shiur by Rabbi Yaakov Moshe Poupko - Marah's Morality or Mishpatim 4:45pm MINCHA Motza"Sh - Feb. 13th 8:15pm - At a time when the US gov't plays a vital role in the determination of Israel's future, learn how to work with the US Congress to proactively counter Israel's detractors. David Bedein 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) Sunday Rosh Chodesh - 30 Sh’vat / Feb. 14th 9:30am 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 12:00pm 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 (Feb. 14th) - Rosh Chodesh Adar: How Simcha Re-JEW-vinates 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 Monday Rosh Chodeh Adar / Feb. 15th N'SHEI LIBRARY: 10:00-12:30 9:15am Excursions into the Book of Yehoshua Pearl Borow 10:30am Rambam's 13 Principles - Rabbi Zev Leff In loving memory of Joe Petrook z’l of London - Dedicated by his children and the extended family 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, February 15t - 11:30am - Rosh Chodesh Adar - Special mini health luncheon Guest speaker: Aharon Rubin, head of the anti-missionary department of Yad L’Achim will speak on (almost) All you wanted to know about Missionaries in Israel and more” 25NIS - Prizes and surprises in honor of Purim - Details? call Naomi 560-9110 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 Feb 15 Rabbi Aharon Adler “When Exactly Is Purim?” The Financial Resource Network presents a 3-part series on Critical Financial Issues at the Israel Center Monday, February 15th at 1:00pm (also on Tuesday and Wednesday - see there) U.S. & Israeli Tax Issues for Olim - An overview of the economic situation in Israel and abroad Common mistakes, what's new for 2009 US tax returns, and what's ahead for 2010 - The IRS is cracking down on Foreign Accounts/structures - what you need to know - Tax consequences for Israeli residents inheriting assets from abroad - Quick review of the Israeli tax and employment laws and how they apply to Expats - Featuring: Mark van Gelderen, Manager of the Israel Resource Network representing the Financial Resource Network in Israel & Eliezer A. Alperstein, CPA (USA, Israel) 20NIS per class / all 3 for 40NIS - Contact: (02) 622-3065, (02) 991-0029 or Shelley@Isrenet.com The Israel Center is not responsible for the content or any outcome of these seminars 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 XXX 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. 15th, 7:30-9:30pm with Dr. Judy Belsky Monday, Feb. 15th 8:30pm - "The Unabashed Liberal Case for Israel" by Dr. David Luchins; Sr. VP, Orthodox Union; Chair, Poli Sci Dept. Touro College Tuesday 2 Adar / Feb. 16th 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 - Focus: The Eretz Yisrael "angle" in the Purim Story 10:15am Parshat HaShavua Rabbi Sholom Gold 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 - Roman Knights and Sons of Herod 12:30pm - video - TUE Feb 16 Rabbi Zev Leff - “Insights into Purim and Megilat Esther” 1:00pm (to 2:30pm) The Wisdom Within with Esther Sutton; A workshop in journaling for women Critical Financial Issues at the Israel Center Tuesday, February 16th at 1:00pm (also on Monday and Wednesday - see Mon. for details) Savings and Investments in Israel, plus the best investment areas worldwide for the next few years - Five investment areas in Israel and abroad with the greatest prospect for future success Why Israel is the best place in the Western World for holding savings, without banks! How to take advantage of the Tel Aviv Stock Exchange, one of the world's most successful investment markets What investments to avoid if you have dual nationality - Take advantage of profitable parts of the Israeli real estate market, by making small investments that need little management Featuring: Baruch Labinsky & Debbie Sassen, Financial Planners 8:00pm "Where does G-d dwell?" A shiur based on different commentaries for Parshat T'ruma with Rabbi Yonatan Kolatch Wednesday 3 Adar / Feb. 17th 9:20am Contemporary Halachic Issues Rabbi Macy Gordon Now studying: Halachic Issues in a Secular Jewish Democratic State 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 Feb 17 Rabbi Sholom Gold “Purim and the Flat Tire” 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 - Free Trial Knitting with Verna resumes IY"H on Feb. 24th Critical Financial Issues at the Israel Center Wednesday, February 17th at 1:00pm (also on Monday and Tuesday - see Mon. for details) Retirement Planning, Health Care and Long Term Nursing Care Insurance - Health and Long Term Nursing Care Insurance - the pros and cons of the options available - Living Wills - Understanding the Israeli system so you can get the care you deserve in the event of incapacitation or terminal illness - Durable Powers of Attorney, for both health care and finances - who is really going to make decisions for you? How to avoid problems - Evaluating your retirement plan. Do you have enough assets to retire at your current standard of living? Featuring: Baruch Labinsky & Moshe Goldberg, Centurion/Elad Insurance 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 4 Adar/ Feb. 18th 10:30am The Tribes of Israel Dr. Hayim Abramson various MINI-Shiur/Divrei Torah while you fold Thursday, February 18th 7:30pm “Face Life Challenges and Thirve" Lessons in Positive Psychology - A multi-media presentation by Morris Mann, Ph.D. Clincial Psychologist and expert in Positive Psychology Friday 5 Adar / Feb. 19th 9:00am Aggadah - Rabbi Chaim Eisen 11:00am RCA Daf Yomi Upcoming... Sunday, February 21st 8:00pm -- For WOMEN only - Shira Smiles will speak on MISHLO'ACH MANOT - The Dynamic Duo Monday, Feb. 22nd 10:00am to 3:00pm - Pre-Purim YESHA FAIR Personal Breakthrough Workshops A series of 4 weekly NLP workshops given by Shlomo Kory at the Israel Center (all begin at 6:00pm and are 4 hrs long) #1 Achieving Your Goals (Tuesday, Feb. 23) #2A Decision Making #2B Self Esteem (Tuesday, March 2) #3 Motivation (Tuesday, March 9) #4A Maintaining Resourceful Emotional States #4B Creating the Behaviors You Want (Tuesday, March 16) Further details: 052-763-7029 - shlomokory@gmail.com - www.nlpjerusalem.com Tuesday, February 23rd 8:00pm - Rabbi Mendel Kessin internationally renowned speaker: “Removing the Mask from Purim: The true story and its connection to current events” A 2-hour spectacular presentation. Special price: 30NIS Thursday, February 25th - TAANIT ESTHER (preponed) from 3:30pm - Shiur, Slow-paced Mincha, mini-shiur, Maariv, Break-fast Thursday, February 25t 8:00pm (no charge) Rabbi Zelig Pliskin --- The Joy Club