Shabbat Parshat T’ruma February 19-20, ‘10 - 6 Adar 5770 This Shabbat is the 155th day (of 355), 23rd Shabbat (of 51) of 5770 IM TEILECH B’CHOKOTAI V’ET MISHPATAI TAASEH... (M’lachim Alef 6:12) 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 3-12 Adar (Feb 17-26) Earliest Talit & T'filin 5:29-5:20am Sunrise 6:20-6:11am Sof Z'man K' Sh'ma 9:06-9:01am (Magen Avraham: 8:21-8:16am) Sof Z'man T'fila 10:02-9:58am (Magen Avraham: 9:32-9:28am) Chatzot 11:53-11:52am (halachic noon) Mincha Gedola 12:24-12:22pm (earliest Mincha) Plag Mincha 4:17½-4:23pm Sunset 5:31-5:39pm (based on sea level: 5:26-5:34pm) Candle lighting & Havdala times (Israel Standard time) TT 897 - Rabbeinu Tam 6:42pm (J'm) Candles Parshat T'RUMA Havdala Next week 4:53pm Yerushalayim 6:07pm 4:59/6:12 5:11pm S'derot 6:10pm 5:17/6:15 5:09pm Gush Etzion 6:07pm 5:14/6:12 5:09pm Raanana 6:08pm 5:15/6:13 5:09pm Beit Shemesh 6:08pm 5:15/6:13 5:10pm Rehovot 6:08pm 5:15/6:14 5:09pm Netanya 6:08pm 5:15/6:13 5:08pm Be'er Sheva 6:09pm 5:14/6:14 5:09pm Modi'in 6:08pm 5:15/6:13 4:53pm Petach Tikva 6:08pm 4:59/6:13 4:53pm Maale Adumim 6:06pm 4:59/6:12 5:08pm Ginot Shomron 6:07pm 5:14/6:12 5:08pm Gush Shiloh 6:06pm 5:13/6:12 5:09pm K4 & Hevron 6:07pm 5:14/6:13 5:08pm Giv'at Ze'ev 6:07pm 5:14/6:12 5:10pm Yad Binyamin 6:08pm 5:15/6:14 5:11pm Ashkelon 6:10pm 5:17/6:15 4:56pm Tzfat 6:05pm 5:02/6:11 NOTES: Note about Candle Lighting and Havdala times. Candle lighting times are rounded down to the minute, in other words, seconds are ignored. Havdala times, on the other hand, are round up to the next minute. Further explanations and notes on Z'manim are available on the website www.ou.org/torah/tt - click on Halachic times * Important clarifications concerning the Candle Lighting times Petach Tikva officially accepts upon itself to light Shabbat candles according to the Jerusalem custom. (This is due to the fact that the Ashkenazi community of PT was founded by people from Jerusalem who brought their customs with them.) Up until this week, we understood that to mean that in PT one lights candles 40 minutes before sunset, just like we do in Jerusalem. We contacted the Religious Council in PT and found out that the official candle lighting time for PT is the same as Jerusalem's (not 40 min. before sunset, but the same time as J'lem). Petach Tikvians (or whatever they are called) must realize that their sunset is earlier than Jerusalem's and therefore they do NOT have 40 minutes after the posted time until sunset - more like 30-35. So too for Maale Adumim. They light candles at the same time as J'lem too. Sunset is also earlier in Maalei Adumim. One of the rabbis from Ascent of Safed (that's Tzfat) told us that there are differing opinions concerning when Candle Lighting is there. All say 30 min. before sunset, but some say the sunset that does not take into account the elevation of Tzfat, and some say to use the sunset time that does take elevation into account. We print the earlier time, in case. Halachic Zmanim and Shabbat times in Torah Tidbits are calculated by CHAZON SHAMAYIM, a computer program by R' Eitan Zakuni of Netivot. The latest version (beta), called HAZON NET is available as a free download on www.sky-view.co.il WORD OF THE MONTH A weekly feature of Torah Tidbits to help clarify practical and conceptual aspects of the Jewish Calendar, thereby better fulfilling the mitzva of HaChodesh HaZeh Lachem... With the molad early Sunday morning, first op for Kiddush L'vana this month (accrding to Minhag Yerushalayim) is WED evening, eve of 4 Adar, Feb. 17th. [Many/most: Motza"Sh T'ruma. Strict 7-day people: Next SUN night.] This month (not always), first op for KL on the West Coast (of the USA) is one night earlier, since the molad was late Shabbat afternoon, their time. V’ASU LI MIKDASH V’SHACANTI B’TOCHAM: Build the Mikdash Discussion on the actual mitzva of building a Mikdash - especially as to how it applies to us today, will be presented inside. Here (on this front page), together with a photo of a magnificent model of the Beit HaMikdash by Catriel Sugarman, is a thought shared with Torah Tidbits by HaRav Nachman Kahana: The Mikdash consists of a Kodshei Kodashim (Holy of Holies) essentially hidden within. Outside that is the Heichal or the Kodesh, with its main furnishings - the Menorah, the Golden Incense Mizbei'ach, and the Shulchan with its Lechem HaPanim. Outside that is the Kiyor (washing basin and stand) and the large Mizbei'ach on which its fires consumed the korbanot. The human being - each of us - has a holy of holies, in innermost organ that is as private and impenetrable as its counterpart in the Mikdash - the brain. Outside the brain are the eyes, which correspond to the Menorah and its light, the nose, corresponding to the fragrant incense altar, and the mouth, corresponding to the Table with the Showbread. Outside the head (so to speak) into the body's courtyard, are the arms and legs - corresponding to the Kiyor from which the kohanim washed their hands and feet and the intestines where digestion takes place is like the Mizbei'ach. To the left of the Mizbei'ach (when emerging from the Heichal) is the northern area of the Courtyard, where the holiest of korbanot are brought. In us, that's where our heart is. Each of us is a miniature Mikdash. It behooves us to act accordingly. Lead Tidbit: Make for Me a Mikdash... The front page presented a lovely D'var Torah from Rabbi Nachman Kahana about each Jew being a Mikdash. The beautiful song BILVAVI based on the words of the author of Sefer Chareidim (who composed YEDID NEFESH) speaks of making a Mishkan in one's heart and sacrificing and dedicating one's unique soul on the Mizbei'ach of the heart. Rabbi Weinreb in his article speaks of the Mikdash that is our shul and the Mikdash that is our Jewish home. According to the title of Rabbi Binyamin Wolff's Shabbat afternoon shiur, it seems that he too will be presenting the Mikdash in a similar way to the above. All very nice. Beautiful thoughts. Each one a gem with something for each of us to learn. BUT MAKE NO MISTAKE! None of the above is the definition of the mitzva to Make a Mikdash. None of the above is a substitute for the actual building of the Third Beit HaMikdash. Not a virtual Mikdash. Not a metaphysical Mikdash. A real, solid, tangible building with real furnishings. And real AVODA performed by real kohanim... etc. etc. etc. Will the third Mikdash descend in fire from the heavens or will it be built by people? Good question. One we don't have to worry about at this point. Chizuk & Idud this week, by Rabbi Moishe Lichtman, brings up the practical question about the Chinuch's contention that the mitzva to build the Mikdash applies when the majority of the Jews of the world live in Eretz Yisrael. We are not yet at that point; but we're getting close. Also, not of issue for this Lead Tidbit. So what is the point here? Maybe we've got two things to say. One: We have to want the Third Beit HaMikdash. We have to feel incomplete as Jews without it and we have to long for its rebuilding, so that we can become more complete. Still with "one", we have to prepare for the Mikdash. We have to learn about the Mikdash and its Avoda. We have to do our share at fashioning vessels for its use - as the Temple Institute in the Old City does. We have to learn from them and other institutes like them. The only things that should impede us from realizing this dream, hope, and prayer are the things that are beyond our control or knowledge. Anything - every- thing - that we can do, we should be doing. And now we get to "two". The mitzva as presented towards the beginning of the sedra is, V'ASU LI MIK- DASH V'SHACHANTI B'TOCHAM. We all know the DRASH on this verse: They shall make a Sanctuary for Me - so that I may dwell among them. And if we look at the last pasuk in the haftara for Parshat T'ruma, we find the perfect companion to V'SHACHANTI B'TOCHAM - G-d says, I will dwell among the Children of Israel, and I shall not forsake My people Israel. That's perfect. BUT... But back up a couple of p'sukim in the passage from Melachim Alef that is the haftara for T'ruma. "The Word of G-d came to Shlomo, saying: This Temple that you build - IF you follow My decrees, perform My statutes, and observe all of My commandments to follow them, THEN I shall uphold My word with you that I spoke to David your father." And what was that promise? The last pasuk summarizes it: (we'll quote it again) "I will dwell among the Children of Israel, and I shall not forsake My people Israel." A reading of Tanach and the subsequent history of the Jewish People will indicate that we didn't do so well at keeping our side of the deal. But, beware! The repeated reproach and warnings of the Prophets, "reminding" us that G-d does not want our hollow korbanot, etc. has resulted in a turn- about: We will strive to live Torah lives and we don't need the Beit HaMikdash or its Avoda. Not quite. The correct response to the words of the Nevi'im is that we will live Torah lives and put the spirit of Torah life back into those hollow korbanot that G-d so despises. We will keep G-d's conditions for His dwelling among us, so that the final pasuk will come to fruition: G-d will dwell among the Children of Israel and He will not forsake His people Israel. With our efforts and G-d's help, may we see the fulfillment of V'asu Li Mikdash BIMHEIRA B’YAMEINU AMEIN. T'RUMA STATS 19th of 54 sedras; 7th of 11 in Sh'mot Written on 154.8 lines in a Sefer Torah, rank: 43 9 Parshiot; 4 open, 5 closed 96 p'sukim - ranks 38th (9th in Sh’mot) 1145 words - ranks 45th (10th in Sh’mot) 4692 letters - ranks 41st (9th in Sh’mot) T'ruma is a short sedra with very short p'sukim (especially in words per pasuk) All sedras from Mishpatim through Tazri'a can be joined by a Parsha in some years. T'ruma, T'tzaveh, Ki Tisa, P'kudei, Vayikra, and Tzav can be breaks. MITZVOT Contains 3 mitzvot; 1 positive and 2 prohibitions The one mitzva in T'ruma is a super-mitzva, in that it includes the many commands to make all the furnishings of the Mikdash. Further, the fulfillment of this mitzva facilitates many others. 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 - 16 p'sukim - 25:1-16 [P> 25:1 (9)] G-d tells Moshe to tell the People to donate materials in amounts that "each person sees fit". The donations were to be of gold, silver, copper; dyed wools (blue, purple, red), fine linen; goat-hair fabric, red-dyed sheep- skin, Tachash skins; acacia wood; oil for light, spices for the anointing oil and the incense offerings; gemstones for the Eifod and the Choshen. SDT: In the list of materials donated by the people, the gems for the Eifod and Choshen are mentioned last. They were, by far, the most valuable of the gifts - why mention them last? Rav Moshe Sternbach quotes two reasons from different sources. One, that they were brought to us by the Heavenly Clouds, without any effort on our part. Human effort is a major factor in the value of a contribution to the community. Its lack, lowers the value. Two, that the Nesi'im waited until last to give what was lacking. As valuable as was their gift and as noble were their motives - they should not have followed; they should have led. It seems from our sources that silver was not as "as each person sees fit" as the other materials. Almost all of the silver (used for the ADANIM, foundation blocks of the Mishkan) came from the mandatory and specific collection of the silver half-shekel). Some additional silver that was donated was used for Mishkan "decorative trim" and holy vessels. "And they shall make for Me a Sanctuary, and I will dwell in their midst" [95,A20 25:8]. This well- known pasuk constitutes the mitzva to build the Mishkan in that generation, and to build the Beit HaMikdash in later times. Each time the Mishkan was taken apart, transported, and reassembled, the mitzva was fulfilled. It was fulfilled by Shlomo HaMelech and his generation, and by Ezra HaSofer and his generation. It will be fulfilled IY"H when the third Beit HaMikdash will be built, IY"H in our own time. SDT: Some commentaries interpret the word B'TOCHAM as "within each person of B'nei Yisrael", not just in the midst of the People, thereby personalizing the relationship between G-d and each Jew. V’YIKCHU rather than V’YITNU. “Take” rather than “give”. Famous question. The Malbim answers it this way. Really, everything belongs to G-d. So how can we give to Him. Our first step is to take from Him by using worldly goods for sacred purposes. Just as making a bracha enables us to take possession of food which is essentially G-d’s, so too did the donations of materials for the Mishkan make those materials ours to give (and the balance to keep). MitzvaWatch Rambam gives 14 rules for the counting of the 613 mitzvot. Rule #12 is that it is not "appropriate" to count as separate mitzvot those commands that are part of a more all-encompassing mitzva. Therefore, Rambam does NOT count among the 613 the mitzvot to make the Aron, Menora, Shulchan, Altars, etc. since they are included in Building the Mikdash. In other words, ALL of the details of the building of the Mikdash are included in this one single Mitzvat Asei. Other mitzva-counters disagree (in part). E.g. Ramban counts the making of the Aron as a separate mitzva (but not the other sacred vessels). And, as you will see, there are specific details that are counted as separate mitzvot by Rambam too. G-d will show the various forms that the work should take as models for the people to follow in M'lechet HaMishkan, the sacred task of building the Mikdash. [S> 25:10 (13)] The first specific command is that of making the Aron (Ark). It is to be made of wood, gold-plated inside and out. Four gold rings are to be fixed to its sides to receive the Carrying Poles (themselves made of gold-plated wood). The Carrying Poles, once inserted into the rings, may never be removed [96,L86 25:15]. MitzvaWatch Note that although all the positive commands related to the details of each of the vessels are included within the "master-mitzva" of building the Mikdash (and everything in it), this prohibition is counted separately. In other words, the commands to make the Aron, to plate it with gold, to attach rings, to make poles, to cover them with gold, to put a decorative border around the top of the Aron, to make the lid, to fashion the K'ruvim from the Kaporet (lid), etc. etc. are all part of the mitzva to make the Sanctuary. The prohibition of removing the carrying poles is its own mitzva. To put the carrying rods into the rings, is not its own mitzva, but the prohibition of ever removing them is. The "Testimony" (the LUCHOT, Tablets) shall be placed in the Aron. Clarification: Some commentaries describe the ARON as three nested, open-top boxes - an outer box of gold, a middle box of wood, and an inner box of gold which had a rim to cover over the thickness of the wooden box, so that only gold would be visible both from the outside and inside of the ARON. There are different opinions as to how thick the gold plating was. Levi - Second Aliya - 24 p'sukim - 25:17-40 A thick, solid gold lid (called the KAPORET) is to be made for the Aron. From the lid are to be formed two Cherubs (K'ruvim) facing each other with their wings spread out above the lid. Communication from G-d to Moshe will be from "between the two K'ruvim". Think about this... It seems a bit strange, does it not, that we would be commanded to make the K'ruvim in light of the strong prohibitions against graven images. And more so, if we note the chronology of the events in the months following the Exodus - specifically, that the command to build the Mikdash followed in the wake of the Golden Calf fiasco. The "answer" is that G-d is the Boss. He says no graven images - then we dare not. And so, the Golden Calf is the ultimate affront to G-d. He commands us to make the K'ruvim, then we do. There are many examples of this idea. Lighting fire is forbidden on Shabbat. In the Mikdash it is required. Piku'ach Nefesh situations also require it. This is not contradictory. This is recognizing G-d's mastery of the world and our commitment to follow His commands. [P> 25:23 (8)] A special table of gold-plated wood shall be made; a frame and decorative border to the frame are to be made of gold. Four gold rings are to be attached to the legs of the table as receptacles for the carrying rods. Shelves and supports for the shelves complete the Shulchan. The Lechem Panim (Showbread) are to be placed on the Shulchan at all times [97,A27 25:30]. MitzvaWatch This is not considered just a detail of the making of the Shulchan, but as its own mitzva. The mitzva involves baking 12 special loaves (they were halachically matza) on Friday to replace the previous week's loaves on Shabbat. Tradition records a weekly miracle that the one-week-old Lechem HaPanim was found to be fresh by the kohanim on duty who shared in eating it. This mitzva makes the statement that we should not view food as only the physical necessity that the rest of the world sees it as, but rather we are challenged to add a spiritual dimension to even the most mundane of our human activities. Lechem HaPanim are the symbol; our laws of kashrut, brachot, and more, help us achieve the spiritual levels of this concept. In the Shabbat Zmira KI ESHM'RA SHABBAT, we sing that G-d gave a Torah-mitzva to the Kohanim to put the Lechem HaPanim on the Shulchan on Shabbat. THEREFORE, we are forbidden to fast on Shabbat (except for Yom Kippur). In other words, G-d did not include a food in the Temple service just to feed the Kohanim. G-d is showing us, so to speak, the potential spirituality of food. Take this lesson, He says, from the Mikdash into your homes. Food is not incidental to Shabbat; it is a significant part of our observance of Shabbat. We can see this from the earlier (in Parshat B’shalach) introduction of Shabbat to the people of Israel. We were first taught Shabbat in the context of the MN (manna). “And Moshe said - Eat it TODAY, for TODAY is Shabbat to HaShem, TODAY you will not find it in the field.” As significant to Jewish Life is fasting, so too is eating. It is part of our Judaism, not just a physical need we have to satisfy. (some Chumashim put Shlishi here) [P> 25:31 (10)] The Menora is to be made of solid gold, one continuous piece, a central branch with six side branches (3 on each side), decorative orbs, flowers, and cups adorned the ends of each branch, with additional ones on the central branch. The Menora's utensils were also made of gold. Additionally, there was a 3-step platform that was used by the Kohen when he tended and lit the Menora. (The oil cups were separate and either attached or placed at the top of the branches.) SDT: All parts of the Menorah were integral to the whole; none was "merely" attached. Torat Moshe applies this to the People of Israel and, with a play on words, says that even Jews who have strayed from Torah and mitzvot are part of the whole. Shlishi - Third Aliya - 14 p'sukim - 26:1-14 [S> 26:1 (14)] The MISHKAN was a roofless structure covered with three layers of coverings. The first was called the MISHKAN (the term is used for the whole structure as well as the first fabric covering) and was made of 10 panels of woven fabric made from 3 different colors of dyed wool, plus white linen. Five panels were attached to form one section; similarly for the other five panels. The two sections thus formed were linked with buttons of gold through loops of blue wool, the buttons being attached to the edge of one section and the loops woven onto the edge of the other section. The weave of the Mishkan included images known as K'ruvim. Above the Mishkan was an 11- panel covering (sections of six and five panels joined with copper buttons) made of goats hair. The Mishkan was decorative; this covering, known as the OHEL, was utilitarian, affording protection from the elements. The OHEL and MISHKAN covered the sides of the structure as well as the top. The topmost covering (some say it was just on the top, not the sides; others say it too draped down the walls of the Mishkan) was made of red-dyed sheepskin and Tachash skins. FOR YOUR INFORMATION... The Mishkan, as described in the Torah, functioned for the 40 years of the Wilderness (actually 39 years), and the first 14 years in Eretz Yisrael (in GILGAL), the years of conquest and settlement. After that, a stone structure - with the same dimensions as presented in Parshat T'ruma for the Mishkan - was made in SHILO to replace the gold-covered wooden wall sections. (The K’rashim of the Mishkan were not used; they were buried.) The three coverings were the same, as were the furnishings inside the Mishkan. The Mishkan stood in SHILO for 369 years. After ELI HAKOHEN died, the Mishkan was set up in NOV, where it stood for 13 years, and then (after Shmuel's death) in GIV'ON for 44 years. That's a total of 480 years, from Y'TZI'AT MITZRAYIM until the first Beit HaMikdash was begun. It took 7 years to finish the first Bayit. R'vi'i - Fourth Aliya - 16 p'sukim - 26:15-30 [P> 26:15 (16)] The walls of the Mishkan were gold-plated wooden boards. Each board had two pegs to be inserted into silver foundation blocks. Boards were joined by square gold rings into slits at the top of the boards; connecting rods through rings mounted on the sides, above and below their mid-lines; and a central bolt through the thickness of the boards, internally. There were to be 20 boards each for the north and south walls, eight on the west. The east side had no boards; it was covered by a special curtain. SDT: Rashi brings a Midrash that Yaakov Avinu foresaw with Divine Vision that wood would be needed by his descendants upon their departure from Egypt. He brought saplings with him to Egypt which he planted and ordered his children to take the wood with them when they left Egypt. Chamishi 5th Aliya - 7 p'sukim - 26:31-37 [S> 26:31 (7)] A woven curtain (like the first covering of the Mishkan) was to be hung from four gold-plated wooden pillars to separate between the Holy of Holies and the main hall of the Sanctuary. This curtain is called the PAROCHET, and gives its name to the curtain which we place on the Aron Kodesh in shul. Rashi explains that Parochet means Mechitza, partition, or in the language of our Sages, Pargod, a partition between a king and his subjects. As such, the Parochet in shul also separates the congregation from the Torahs. MA'ASEI CHOSHEIV, Rashi explains, is highly skilled weaving (maybe involving embroidery?) which results in different designs on each side of the fabric. The Aron is to be put into the Holy of Holies. The Shulchan on the north wall (2 amot from the north wall) opposite the Menora on the south wall (also 2 amot from the south wall) are placed outside the Parochet in the main section of the Mishkan. (The custom is to place the Chanukiya on the south wall of the shul, to remind us of the Menora's position in the Mikdash.) A curtain similar to the Parochet was to be hung across the entrance of the Mishkan. This MASACH is to be hung on five wooden pillars plated with gold, fitted with golden hooks, and inserted into gold foundation sockets. The Masach measured 10 amot by 10 amot, as did the Parochet. Some commentaries say that each curtain hung from hooks on the sup- porting pillars. Others say that a rod was inserted at the top of each curtain and the rod was suspended from the hooks on the pillars. This allows the Parochet and Masach to hang evenly without sagging. Shishi - Sixth Aliya - 8 p'sukim - 27:1-8 [S> 27:1 (8)] The Mizbei'ach (Altar) is to be made of wood, plated with copper. It is a square with raised corners. All vessels and utensils for this Altar were to be made of copper, as are the rings for the carrying rods. This Altar was outside the Mishkan, in the courtyard of the Mikdash and was used for most of the sacrifices. (Unlike the internal, gold, incense Altar - not even mentioned in this sedra). The Torah says that this Altar was 3 amot tall. R. Yehuda says: understand it as it is written. R. Yosi says just as the internal Altar is twice as tall as it is wide and long, so too is this one. It measures 5 amot on each side of the square, therefore, it is 10 amot tall. But the Torah says three? That is, measured from its SOVEV. The Aron, Shulchan, Menora are 1,2,3 in Parshat T'ruma. Then the structure of the Mishkan, then the External Altar. Internal Altar doesn't come until T'tzaveh - after the garments of the Kohanim. The Washing Basin and its Stand don't show up until the beginning of Ki Tisa. When the actual construction is described in Vayak-hel and P'kudei, the order is different. Sh'VII - Seventh Aliya - 11 p'sukim - 27:9-19 [S> 27:9 (11)] Linen curtains were to be made, as were wooden columns, decorated (trimmed, not totally covered) with silver. The courtyard curtains were to be hung from silver hooks on these columns. Each column was supported by a copper foundation socket. An entrance curtain was to be woven in the style of the Mishkan, the Parochet, and the Masach, to be hung across the eastern side of the courtyard. Copper spikes helped anchor the curtains that surrounded the Mishkan. The final three p’sukim of T’ruma are reread for the Maftir. Haftara 20 p'sukim - Melachim Alef 5:26-6:13 The Haftara describes the preparation for the building of the first Beit HaMikdash, much like the Torah presents the preparation for the building of the Mishkan. One notices differences between the building of the Mishkan and the building of the Beit HaMikdash, especially on the point of participation of the people. In the case of the Mishkan, there was a high level of enthusiasm and volunteerism that even had Moshe begging the people to stop bringing materials. In the case of the Beit HaMikdash, there were conscriptions of labor forces to do some of the work to supply material for the Beit HaMikdash. V’ASU LI MIKDASH is a command. V’SHACHANTI B’TO- CHAM is a promise, conditional upon our keeping the Torah. THE JERUSALEM INSTITUTE OF JEWISH LAW, Rabbi Emanuel Quint, Dean Lesson # 509 (part 2) Laws of Primogeniture Assume that the father, Yaakov, died and there was a firstborn, Reuven. In most situations Reuven receives a double portion of the estate of the father. The estate of the father is divided into as many parts as there are sons plus one more (n+1) and the firstborn receives one portion and then all of the brothers including the firstborn receive one of the remaining portions. Assume that there are three sons, one of whom is Reuven the firstborn. The estate is divided into four parts (3+1) and the firstborn receives one part (one-quarter) and then he and the other two sons receive one-quarter each. Assume ten sons, including Reuven the firstborn. The estate is divided into eleven portions (10+1), one eleventh is given to Reuven. Then the remaining ten elevenths is divided among he ten sons including Reuven. Reuven thus receives two elevenths and other nine sons receive one-eleventh each. In determining how many sons are to be included in the calculation for the primogeniture portion, only those sons who were born prior to the death of the father are included; however, sons born during their father’s lifetime but who predeceased their father ARE included. Yaakov had three sons, Reuven the firstborn, Shimon and Levi. Levi predeceased Yaakov, leaving no children. When Yaakov dies his estate is divided into four parts (3+1), and Reuven the firstborn receives one part (one quarter) as his primogeniture portion. The remaining three quarters are divided between Reuven and Shimon (who are also the heirs of Levi), each receiving 37.5% of the estate. Reuven thus receives 62.5% of the estate. Yaakov had two sons, Reuven the firstborn and Shimon, both having predeceased Yaakov. Reuven left a daughter Sarah, and Shimon left a son David. Sarah inherits two thirds of Yaakov’s estate and David inherits one third. Yaakov’s estate is divided into three parts (2+1). Two portions are given to Reuven and since he is not alive, his share goes to his heir Sarah. The remaining third goes to Shimon, and since he is not alive it goes to his heir David. Any sons born after the father’s death are not included in the calculation regarding the primogeniture portion, but such afterborn sons are included in the calculation in dividing the balance of the estate. If two portions to be received by the firstborn include items that are beneficial to be received contiguous to each other, the first born is entitled to select contiguous items for his double portion. For example, if the first born is to receive two portions of the real estate owned by the father and the other sons are to receive one portion each, the portions received by the firstborn should be contiguous to each other if the firstborn so desires. I was asked if the firstborn receives a primogeniture share of his mother’s estate 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 the next lesson IYH we shall discuss what objects are part of the father’s estate for primogeniture purposes and which objects are not part of the estate for primogeniture purposes. THE CHALLENGES OF MONEY: Acquiring and Spending Wealth [3] by Dr. Meir Tamari Ideally, the abolition of private property, of the profit motive and of economic independence would be a viable solution both to the evil economic man and to the behavior of S'dom. A solution that would cure all the hatred, jealousy, crime and the interpersonal and national strife caused by greed and egoism. Since time immemorial down to our own days, religions, philosophies and revolutions have adopted variations of this solution ranging from hermitages to medieval monastic orders to socialism and communism, to the communes of 19th century England and the USA and to the Israeli kibbutz. In all of them, experience has shown that, since the negation of private property so vividly contradicts human nature, any economic system built on it creates new evils and distortions even while definitely solving others. Private property rights are necessary for a viable economic morality. Private ownership presupposes rights and obligations, so that an individual is responsible both for earning his own wealth and for preventing it from damaging others and even for the effects of how he uses his money. An individual cannot escape responsibility for the interpersonal and social effects of wealth nor can he transfer this responsibility to some amorphous group possession. This would, for example, contradict the corporate veil that is aimed at separating the individual shareholder from moral responsibility for illegal or immoral acts of the directors, or to enable the individual to escape guilt for damages caused by the corporation to the environment or to the health of others. Furthermore, private property creates a direct link between earning and spending money. When people demand, or are given a standard of living which has no relationship to what they create, they become dependent either on government officials or on the decisions of philanthropic bodies. This leads to injustice and the necessity of bribing or corrupting the decision making officials; the latter are themselves invariably corrupted by the power they have over the lives of the poor. Similarly, although unemployment may be immoral, the removal of this link between earning and spending money through artificial full employment policies, if continued for long periods, promotes a culture of immorality through receiving money for a job not done. Judaism does not teach the destruction of yetzarim but rather their education, limitation and sanctification. This applies not only to money, wealth, economics or business but to all of the human desires, lusts, motivations and aspirations. Rabbi S. R. Hirsch translates yetzer hara as, 'the ability to choose evil'. So that rather than considered good or evil or noble or ignoble, they become for us merely ways of conducting affairs in this real and materialistic world, that can become holy and sanctified through our own free will. In that vein, Man is not merely an economic creature, but rather one created like the Divine Image of G-d, capable of choosing to elevate, purify and make holy his private property, his legitimate profit motive, and personal economic freedom and independence. Money, wealth and economic assets thereby are transformed into mere legitimate means for our existence but not an end in themselves nor values that dominate our lives. At Marah, G-d showed Moshe a bitter tree that, when he cast it into the bitter waters of that oasis, miraculously sweetened them. So, the private ownership of wealth is sanctified by making it the basis for mitzvot that restrict our personal use of our own wealth. The Arbaa Minim have to be privately owned by the individual using them to praise and thank G-d on Sukkot. Pe'ah, leket, shikhacha, trumot and ma'aserot that are obligatory gifts to the poor, have to come from our own private possessions. In the religious kibbutzim communal ownership of all property created halakhic problems for chatanim who are required to give their brides a ring that is their own private property. The great moral merit of giving charity requires the existence of private property; people have to own property and have private wealth from which to help others. The individual's active decision to part with his own money means that he is consciously giving up that which is legally and morally his own. This means that he is able to overcome the yetzer hara of selfishness, egoism and of greed. It is the overcoming of that yetzer which is the basis for economic morality, not the attempted abolishing of that yetzer. "One who says, 'what's mine is yours and what's yours is mine', is an ignoramus", in the presentation by the Tanna of the Mishna (Avot 5:10), of a philosophy of the utopia envisaged in the abolition of private property. Not evil nor egoistical but simply an Am Ha'aretz. 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: I sold an apartment to a ben Torah. There was a payment at the signing, and additional payments at different dates. As of Dec. 1, the apartment was ready to be transferred if all the payments could be made. This depended on getting the mortgage and certain legal issues cleared up by then. By no fault of either side, the final payment took place several weeks later. An uncommon thing that we did is that we wrote a clause allowing the buyers to move into the apartment well before Dec. 1, but they had to pay the same rent the outgoing renters did. They did not pay in advance, and I figured they would take care of it together with the final payment. At that time, the buyer said that he thought he had to pay rent only until Dec. 1, when it was envisioned that the transfer might be made. He argued that although the payment was not completed, the majority of the money had already been paid. He said, though, that he would accept the ruling of any rabbi I want to ask. I would like to ask you (and am attaching a copy of the contract). I am pretty sure I am right, but considering he did give so much money and in the scheme of all the money changing hands, I don't want this relatively small amount to leave a bad taste. Thus, I would be happy if you would suggest a p'shara (compromise), assuming I am correct. A: Without going into a rigorous analysis of the contract [which is written in Hebrew], it is apparent that Dec. 1 was not the time the sale was completed but the time it could have been completed had the money been ready. If there had not been a clause about renting before the sale was complete, the buyers could not have demanded the keys before that date, even though a large part of the money had been paid. Regarding payment of the rent, there is logic (although we will see problems with that below) to pay at a prorated manner, according to the percentage of the money that was not yet paid. However, since the price of rental is mentioned without mention of pro- rating it, it is apparent that when the apartment is not yet theirs, they have to pay in full. Now we must jump from Choshen Mishpat (monetary law) to Yoreh Deah (mainly, ritual law). You express uneasiness that the buyer gave a lot of money toward the apartment and yet had to pay full rent until the sale was complete. Making down payments is advancing money. Although it has other financial logic, there is an element of this advance that makes it considered as a loan that the buyer gives to the seller prior to the sale. Therefore, the buyer must not receive actual monetary reward for advancing the money, for that reward would be “ribi” (interest on a loan). Therefore, for example, if two agree that the price of an apartment is $250,000 but if the buyer advances a lot of money, the price will be $240,000, this condition makes the $10,000 discount a $10,000 interest payment (Rama, Yoreh Deah 173:7). Two ways of avoiding the problem are discussing the type of payment schedule first and then negotiating the exact price based on that, or using a heter iska. In your case as well, if you say that despite being legally correct, since so much money was advanced, it is unfair to take full rent, the rent discount would be ribit for the prepayment. If each payment were halachically considered an acquisition of a percentage of the home, the relative discount would be justified, but neither the contract nor the apparent oral discussions indicate it. If there were a halachic doubt whether you or the buyer were right, a discount could be considered a compromise on the legal question and not ribit. However, since the contract indicates that you are correct, it would be a rabbinical violation of ribit to forgive the buyer the full rent agreed upon. It would be a Torah violation only if the decision to take “interest” was set at the time of the “loan” (Shulchan Aruch, YD 161:5). The main difference is that regarding rabbinical ribit, if the payment was already made, the “lender” does not have to return the interest to the borrower (ibid.:2). 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 must learn to have things IN our minds without letting them get ON our minds; and even if they do get on our MINDS, we must keep them from getting on our NERVES. 7 Most of us, in holding our bodies in check, hold our souls there too. We must learn the art of freeing the second while restraining the first. 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, at the Purim Se’uda, the Rebbe of Gur began discussing the Megila. “The entire beginning of this book is very strange”, he said. First, we learn of a Persian king who holds a large party. Then we find out about his wife, who refuses to listen to him and is removed. Then we read of a beauty contest. All this time, we have no idea where all of this is heading. What does this have to do with the Jewish people? Only later, when the pieces all fit together, do we understand the relevance the opening section to us. “In the same way”, the Rebbe continued, “when the time of our redemption draws near, all types of events will occur which we will be unable to understand. However, once Mashi’ach comes, we will suddenly understand that everything was related to our redemption.” ### A fire broke out in Slobodka. All the houses were made of wood and the roofs of thatch, and there was distinct danger that the entire town would go up in flames. Immediately, all the yeshiva students were brought in to work on containing the blaze. Hour after hour they worked in the heat and the smoke, until they were finally able to put the fire out. Then the students all gathered around R’ Yerucham Levovitz, to hear from him what they were to do next. “My students, “he told them, “we haven’t learned Torah the entire day. Now we must go and learn.” Grimy and with soot in their hair, the students returned to their benches, where they spent a few hours before they washed up and went to sleep. Each of them gained a new appreciation of the importance of Torah study under all circumstances. ### R’ Yechezkel of Shinova, the son of R’ Chaim of Sanz, wanted to collect money for a worthy cause. Before doing so, though, he asked his father’s permission. “I agree,” said R’ Chaim, “provided that that doesn’t result in animosity against Jews.” “What do you mean, father?” asked R’ Yechezkel. “What I mean,” said R’ Chaim, “is that as you go from one person to another and seek a donation, you may feel inwardly that this person should have given more, that person should not have turned you down, and so on. This can lead you to animosity. I therefore am only willing to let you go out to collect money if you resolve in advance that no matter what you are given or are not given, you will not bear any grudge against any person.” 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 They shall make for Me a Sanctuary, that I may dwell among them (25:8). Sefer HaChinuch writes that this is the source for the positive commandment “to build a house for the sake of HaShem... where we can offer our sacrifices to Him..” After a lengthy discussion, he concludes, “This mitzva applies when the majority of Jews [dwell] in their Land, and it is one of those mitzvot that are not incumbent upon the individual, rather the community.” R. Yehoshua of Kutno (Yeshu’ot Malko) asks: It is well known that relatively few Jews returned to Zion at the end of the seventy-year Babylonian exile; most chose to remain in exile. How, then, did Ezra and Nechemya build the Second Temple? According to Sefer HaChinuch, a majority of world Jewry must live in the Land in order to do so! R. Yehoshua answers his question based on a Gemara in Chagiga (15a): [God] created righteous and wicked people, and He created Gan Eden and Gehenom. Everyone has two portions: one in Gan Eden and one in Gehenom. If a righteous person merits it, he receives his and his friend’s portion in Gan Eden. If a wicked person so deserves, he receives his and his friend’s portion in Gehenom. The same applies here. At the time of Ezra, all Jews had the ability and opportunity to make Aliya. The majority, however, willingly chose not to, mainly because they became too complacent in exile. Therefore, the few Jews who withstood the temptations of the Diaspora and ascended to Eretz Yisrael received not only their own “portion” in the Holy Land, but also their friends’ portions. Although quantitatively only a minority of Jews lived in the Land, qualitatively it was as if the majority dwelt there. Thus, they were able to rebuild the Holy Temple. There are many similarities between the return to Zion at the time of Ezra and today’s return to Zion. Both were initiated by the Gentiles (Cyrus and the Balfour Declaration); both were carried out to a large extent by irreligious Jews; and in both cases many religious Jews refused to take part. What we learn from Chazal and R. Yehoshua Kutner is that when God gives us the opportunity to return to our Homeland, we must seize it. For if we don’t, we run the risk of ruining the redemption for all of Klal Yisrael or forfeiting our personal share in God’s special Land. Rabbi Moishe Lichtman, Ramat Beit Shemesh 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 T'RUMA 1) Why does the Torah list AVNEI SHOHAM and ANVEI MILUIM last in the list of materials donated to the Mishkan considering the fact that they were precious stones, of greater value than even the gold and silver (25:7)? 2) Why was the Aron, the most prestigious of Mishkan vessels, only covered with gold but made of wood on the inside (25:11)? 3) Why does the Torah say AND THE MISHKAN YOU SHOULD MAKE (V'ET HAMISHKAN TA'ASEH) instead of the usual AND YOU SHOULD MAKE (V'ASITA) followed by the identity of the vessel (26:1)? 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 these precious stones were used exclusively for the clothing of the Kohein Gadol. This clothing had a lower level of holiness than materials used for the actual Mishkan to the point that it is not forbidden to benefit from these materials. Thus, while they might be physically worth more than the other materials, they were on a lower level in terms of their spiritual value. 2) Da'at Zekainim MiBaalei HaTosfot teaches that since the Aron was carried by the Leviyim on their shoulders, G-D wanted to make it easier for them and the wood on the inside would make the Aron lighter to carry. 3) The Kli Yakar answers that whenever the Mishkan itself is discussed, credit cannot be given to the people making it by placing the emphasis on those making it. The word MISHKAN refers to G-D dwelling in our midst, and that word comes before mention of those who simply do the physical work of making the Mishkan. [6] Portion from the Portion by Rakel Berenbaum FEEDback to berenbau@actcom.net.il The Center Crossbar of Chesed In the beginning of this week's portion Hashem tells us to build the MIKDASH and all its furnishings, "following the plan that I am showing you" (Sh'mot 25:9). Then G-d proceeds to give instructions about how to build the ARON/ark (25:10-22), the SHULCHAN/table (25:23-30), and the MENORA (25:31-40). Then come the instructions on how to build the MISHKAN itself (26:1-36), the MIZBEI'ACH/altar (27:1-8) and the CHAZEIR/enclosure (27:9-19). The MISHKAN was built with 48 upright standing beams of acacia wood - K'RASHIM - that were covered by 10 tapestry panels - YERIOT - sewn together, made of twined linen, sky-blue, dark red, and crimson wool with a pattern of cherubs woven into them. Over this was placed 11 joined panels of goats hair - YERIOT IZIM - to serve as a tent protecting the Tabernacle. And a roof of reddened rams' skins for the tent was added on top as well, as a roof of blue processed hides. This week we will look at one detail mentioned regarding the construction of the MISHKAN and see how it relates to our conduct every day. Verse (26:28) states V'HABRIACH HATICHON B'TOCH HAKRASHIM MAVRI'ACH MIN HAKATZEH EL HAKATZEH - The center crossbar shall go through the middle of the beams, from one end (of the Mishkan) to the other” Rashi (26:15) says that HAKRASHIM, the 48 upright beams of the MISHKAN, were planted by Yaakov in Egypt to be ready for the building of the MISHKAN. He made sure before he died to inform his children to take these boards with them when leaving Egypt to be ready to build the MISHKAN. And what about the B'RIACH HATICHON - the middle beam? Where did they come from? The Targum Yonatan states that the center crossbar was made with wood that came from trees that Avraham planted. Rav Mordechai Mann of Bnei Brak says that Avraham planted those trees as an act of kindness - to provide shade for travelers in the desert. The center crossbar of the whole Tabernacle was taken from this tree to remind us that our service to Hashem is centered around chesed, loving kindness, to other people. No matter what we are doing we must remember to have compassion for those who may need some kind of help. In this day and age when we are all in such a rush with all that we want to accomplish, we must remember that what Hashem wants is for us to be centered around chesed. For example, maybe we should not be upset by the person who asks us for Tzedaka while we are davening at the Kotel but rather see that as an opportunity to put chesed as the crossbar of our own Mishkan. MEATLOAF with a “CENTER BAR” of CAULIFLOWER 1 small cauliflower Salted water 1 medium onion, finely chopped 2 Tbsp. Oil 1 egg 1/4 cup ketchup or chili sauce 1/3 cup soft bread crumbs 1/2 tsp. garlic salt Dash of pepper 1 lb. lean ground beef Straight-sided souffle dish Rinse cauliflower, remove leaves and lower core and check for bugs. Place stem down in 1 inch of boiling salted water; cover and steam 5 minutes. Drain and place in greased 1 to 1 quart dish. Saute onion in oil until brown; remove from heat. Beat egg, mix in ketchup, bread crumbs, garlic salt, and pepper. Then lightly mix onion and ground beef. Mold beef mixture evenly around sides and top of cauliflower. Bake, uncovered at 350F (175C)for 45-50 minutes or until meat is done and cauliflower is tender. To serve, cut in wedges. Makes 4 servings. [7] from Machon Puah - for Fertility and Gynecology in Accordance with Halacha Designer Babies part 3 Designer Heroes In our continuing review of the use of Preimplantation Genetic Diagnosis (or PGD) to create a baby who would be a genetic match to serve as a donor for an ill sibling, we have presented the halachic reasoning of Rav Yaakov Ariel, Chief Rabbi of Ramat Gan. Rav Ariel presented his opinion at the 10th annual PUAH conference on Medicine in Halacha in Jerusalem last month. We have reviewed Rav Ariel's halachic opinion regarding both the permissibility for the mother to undergo the risks of such a pregnancy (she is), as well as our ability to consent to potentially dangerous medical procedures being performed on a baby or minor child in an attempt to save someone's life (we are allowed to). Rav Ariel closed his remarks with some fascinating insights. He raised the ethical question of what the meaning of life would be for such a child? The Midrash teaches us that each and every person is an individual and has a specific task in the world for himself. If so, how can one person be born in order to be subservient to the needs of another person from birth? Another question that he raised regards the psychological affects upon the child born for such a purpose. How does the knowledge that the only reason your parents decided to bring you to this world was because of their concern for another child impact upon the development of this child? Does he always feel unwanted and undesired, subservient to his older sibling? Are we permitted to have a child, knowing that this will happen to him? Although the audience did not realize it, Rav Ariel was not speaking based solely upon theoretical knowledge. Last year, PUAH was consulted by a couple on this exact case and Rav Ariel was the posek we consulted to make a halachic ruling for them. After reviewing the halachic considerations, Rav Ariel asked us these very questions and requested that we gather more information on them before he gave his final decision. As we noted in the opening article of this series, American author Jodi Picoult's 2004 novel "My Sister's Keeper" was written about this topic as well. We contacted her to see what, if any insight she had in understanding the psychology of such children. She immediately replied and shared the findings of the extensive research she had conducted in preparation for her book. Interestingly, rather than being viewed as secondary to the ill sibling or a repository of spare parts for their benefit, the overwhelming majority of these children are viewed within their family as heroes. They have an extremely positive outlook on their existence and generally thrive as individuals. [Ed. note: We could tell you whether this last paragraph applies to the character in the Picoult book or not - but we won't. Our resident novel critic highly recommends it.] Next week we will discuss how far the obligations to create such a sibling to save one's child extend. 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 My House, and His House There is a well-known joke that is told about the Jews which I find particularly sad. The joke tells of a group of explorers who find a Jew who has been stranded on a desert island for years. As he takes them around the island and shows them how he survived, they find that he built two synagogues for himself. When asked why he needs two since he is all alone, he says that one is the one he prays in, and the other is the one he would never walk into. This joke, if you can call it that, makes a discouraging comment about some of our people. Some of us to seem to have a favorite house in which to worship and another house which we stubbornly shun. It is true that every Jew needs at least two houses of worship. But he must enter both of them. One is his synagogue, and the other is his home. Jewish worship takes place in the home to an even greater extent than in the synagogue. It is in the home that we recite grace after meals, prayers upon awakening and before bedtime, special prayers before Shabbat candle lighting, and countless informal prayers and benedictions. The synagogue, on the other hand, is the place for formal prayer and for communal worship. In this week's Torah portion, Terumah, we learn of the very first house of worship: The Mishkan. We also learn about some of the furnishings which were essential to the construction of this house. I want to suggest that these furnishings are not merely of historical import but are necessary in both the public synagogue and the private home. The first three components mentioned in this week's Torah portion are the Ark, in which the tablets with the Ten Commandments, and according to some the entire Torah, are contained; the holy Table upon which 12 breads were placed every Shabbat; and the golden Menorah, exquisitely decorated. These three vessels are also prominent features of both synagogue and home and indeed should be so. Like the Tabernacle of old, every synagogue today has an ark in which the Torah scrolls, often along with scrolls of the Prophets and of the Megilot, are contained. In our faith, traditional holy texts are at the core of our worship. The original holy texts were housed in the Tabernacle's Ark, and later in the Ark of the holy Temple in Jerusalem. So too, in the contemporary synagogue, the holy texts are central to our worship experience, and every occupant of the synagogue faces those texts as he or she prays. Where, you might ask, is the analog of the Ark in one's private home? I maintain that the book- case is the Ark of one's personal dwelling. Ideally, that bookcase contains the entire Jewish Bible, along with essential commentaries and classic Jewish texts. So the Ark, which was situated prominently in the Mishkan, is a feature of both of our "houses of worship"; our synagogue and our home. So too, with the table. A wooden table covered over with a layer of gold occupied a place of honor in the Mishkan. The food kept there, the "shew bread" was distributed to the kohanim on duty every Shabbat. This table symbolized the divine blessings of sustenance. Every synagogue has a bima that is analogous in many ways to the table in the Mishkan. The synagogue's table is the place from which the Torah is read and from which God's spiritual nourishment is shared. In traditional synagogues, this table is not placed up front, on stage as it were, for spectators to behold. Rather, it is placed in the middle of the synagogue sanctuary, among the people. The message is clear: The table symbolizes God's spiritual providence and bounty and as such is something of which every member of the congregation should partake. The table in the home, equally sacred, is the place for physical nourishment. A beautiful Talmudic expression has it that "the table is like an altar". Whereas the Jew of old expressed his ultimate sense of worship by offering a sacrifice upon the altar, the contemporary Jew worships God by sharing the food on his table with other individuals. Again, like the Ark, the table which glorified the ancient Mishkan persists as a central feature of both of our modern houses of worship, our synagogues and our homes. Finally, the golden Menorah which beautified the historic Mishkan and later, the Beit HaMikdash. Just about every synagogue I ever attended features a menorah in a very conspicuous place. And Chanuka menorot occupy a place of honor in the Judaic art collections of even the humblest Jewish home. There is a symbolism to the Menorah which is even more apt when applied to the two houses of worship we have been discussing. The Menorah symbolizes light; the light of wisdom, the light of the intellect. A central feature of Judaism is that it is not a mystical religion based upon blind faith or irrational emotions. Quite the contrary. Our faith is largely based upon reason and is respectful of the power of the intellect and the gift of true wisdom. Thus, many commentators see a connection between the seven branches of the Menorah and the seven classical sciences, or categories of knowledge. The Torah is pre-eminently sacred, but other sources of wisdom are important and have their place. So too, in our two houses of worship. Our synagogues must allow for the expression of knowledge from all human sources. As Maimonides put it, "We must accept the truth from wherever it comes." For him, that meant even from the ancient Greek philosophers. Our private homes must be open to the truths of science, of literature, and of other cultures. The intellectual life should not be seen as threatening to our religious belief. A life of Torah is made more sublime when it is appropriately enriched by the wisdom of the world. When some people read this week's portion, they are often put off by the details of an ancient religious structure which seems to have little relevance for their lives. But by looking a little more deeply, and with a dose of creative contemplation, there is much to be learned from even the most technical and seemingly outdated passages of our Torah. I hope that my suggestions in this week's column help the reader connect the Ark, the Table, and the Menorah of the Mishkan in the wilderness to the ark, the table and the menorah of our own synagogues. I hope, too, that the reader can take the further step and see his or her own home as a house of worship and discover, or construct, arks and the tables and menorot in the places dearest to us. [9] TTreader Feedback - Comments or Questions to tt@ou.org MA of B7 sent an email with a few comments on last week's front page with the Four Parshiyot and the Hafsakot (breaks in the sequence of the special Shabbatot). ...in the ZaTU column for the 4 Parshiot chart [ed. that's the column for the years when Rosh Chodesh Adar is on Shabbat and the Hafsaka is on the 15th of Adar], Pekudei was in red for HaChodesh (for a leap year) but should obviously be in blue (for a regular year)... [Ed. MA is correct - my mistake] On the audio version [Ed. Torah Tidbits Audio can be heard on www.ouradio.org or www.israelnationalradio.com], you said that Vayakhel is the only parasha that is always involved in the 4 Parshiot. However, in a leap year, Pekudei can be Shekalim (5765 and 5768, for example). [Ed. Correct about P'kudei and I was wrong about Vayakhel. Here is the fact: The only sedra that is always within the range of the Four Parshiyot - either a Parsha or a Hafsaka, but never before or after the special Shabbatot, is P'KUDEI - just a trivial point, unless someone stops you in the street and says, If you can tell me the sedra that is always within the range of the Four Shabbatot, I will give you 100,000NIS then it won't be so trivial a fact.] One other thing: It always seemed strange to me that in a ZaTU year, that the 15th of Adar is considered a Hafsaka. In Yerushalayim, it might not be one of the 4 Parshiot, but would arguably be the most significant of the surrounding Shabbatot. With Shushan Purim, you have 5 weeks in a row with 2 Sifrei Torah. [Ed. Correct... again. We in Yerushalayim would not consider it just a "regular" Shabbat, but technically, it is still a Hafsaka in the flow of the Four Parshiyot. On the other hand, on that Shabbat, we read as the Haftara, the same haftara as the previous Shabbat, Shabbat Zachor. So it actually fits the flow and does not interrupt it. Nonetheless, it is officially regarded as a Hafsaka.] MA - please contact us about picking up your gift CD from Noam Productions, to thank you for reading, listening, and emailing. [10] Praying with Passion - V’ani Tefillah Foundation - Praying with Fire Excerpted and reprinted with permission of the author ELOKAI, NESHAMA The Pure Soul Within ELOKAI, NESHAMA SHE’NA’TATA BI TEHORA HI. ATA V’RATA, ATA Y’TZARTA, ATA N’FACHTA BI,V’ATA M’SHA’M’RA B’KIRBI, V’ATA ATID LITLA MIMENI, U’LI’HACHAZIRA BI L’ATID LAVO. KOL Z’MAN SHE’HA’NESHAMA BIKIRBI, MODEH ANI L’FANECHA, HASHEM ELOKAI VE’ELOKEI AVOTAI, RIBON KOL HAMAASIM, ADON KOL HANESHAMOT. BARUCH ATA HASHEM, HAMACHAZIR NESHAMOT LIFGARIM METIM. Translation: My God, the soul You placed within me is pure. You created it, You formed it, You breathed it into me, and You guard it while it is within me. One day You will take it from me, and restore it to me in the time to come. As long as the soul is within me, I will thank You, HaShem my God and God of my ancestors, Master of all works, Lord of all souls. Blessed are You, HaShem, who restores souls to lifeless bodies. Theme: The essence of the prayer We express gratitude to Hashem for restoring our life in the morning with a pure soul. (This bracha is the "full version" of MODEH ANI, which is in "short form" because it is said before we have ritually washed our hands and "tending to our physical needs".) Insight: Deeper meaning... The soul that gives each of us our spiritual identity derives from the primary source of purity - G-d Himself. The Torah relates: “And Hashem, G-d formed the man of dust from the ground, and He blew into his nostrils the soul of life, and man became a living being.” The soul which Hashem blew into man conveys holiness and G-dliness into our physical being. It infuses every Jew with the ability to reach unlimited spiritual heights in Torah, T'fila and fear of G-d. Before a person is born, the Gemara relates, he swears an oath to protect the purity of the soul he is given. When we say “Elokai, neshama” each day, we remind ourselves of the purity within us, and our obligation to guard it as we make the choices that comprise our daily lives. One of the lesser-known mitzvot, V'HALACHTA BIDRACHAV, teaches that as G-d is merciful, we are required to be merciful; as He is compassionate, righteous, and holy, so must we be. Our potential to act in G-dly ways arises, according to the Nefesh HaChayim, from our status as a Tzelem Elokim - a being created in G-d’s image. Because our neshamot are invested with this spark of G-dliness, Man possesses what no other living being possesses - a capacity for giving and compassion. Because this capacity for giving is embedded in Man’s soul, giving should come naturally. However, until we apply that capacity, it remains nothing more than potential. V'HALACHTA BIDRACHAV goes far beyond a spontaneous impetus to do someone a favor. It is the policy that governs all one’s interpersonal relationships, even when one feels overwhelmed, slighted or wronged. The mitzva is all-embracing because that is the only way one can truly emulate G-d’s attributes. According to the Sefer Tomer Devora, the 13 Attributes of Divine Mercy set the template for fulfilling V'HALACHTA BIDRACHAV. In this vein, Tomer Devora points out that even when a person sins, G-d still sustains him. For instance, if he were eating non-kosher food, G-d could cause him to lose the power to swallow. Instead, He allows him to act in a manner than runs contrary to His will until he arrives at teshuva. In emulating G-d, therefore, we are called upon to benefit even those with whom we are not friendly. Halacha: One recites ELOKAI, NESHAMA - thanking G-d for restoring one’s soul - immediately after reciting ASHER YATZAR (Mishneh Berurah 6:12; 46:29) - which offers thanks for restoring one’s body, because both are restored to us each day (Be'ur HaGRA 4:1, s.v. “Vyaish omrim”). A further reason for linking these two brachot is that ELOKAI, NESHAMA on its own does not have the full SHEIM & MALCHUT that brachot must have. In lieu of its own "MELECH HA'OLAM", ELOKAI, NESHAMA becomes a B'racha S'mucha L'Chaveirta, a bracha linked to its fellow bracha, and the SHEIM & MAL- CHUT of ASHER YATZAR applies to both brachot. Also note, that some are of the opinion that ELOKAI, NESHAMA is to be linked with Birchot HaTorah, rather than Asher Yatzar. The preferred opinion seems to be as we've stated earlier - Acknowledge and thank G-d for physical and spiritual well-being. Personal T'fila Trainer: Exercising mind, memory and imagination to carry kavana into your davening Vividly imagine an object or scene that represents purity to you: a crystal stream, a brilliant diamond, the eyes of a small child, a clear blue sky. Picture it in detail, and let the image sink into your heart and arouse your emotions. Whenever you say the words HANESHAMA SHENATATA BI T'HORA HI, in your morning brachot, visualize that image. More next week... 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 Bobsleigh or bobsled is SHALGIT OR SHACHLAKA, Toboggan or Luge is MIGLESHET [12] Divrei Menachem Parshat T'ruma brings us, once again, to the perennial question of what is better, to take or to give? Which, of course, elicits the immediate (Jewish) response of, "What kind of question is that?" Being of generous sorts and wishing to think of ourselves as Ba'alei Chesed - doing selflessly for the good of others - we tend to retort instantly that "giving" is the preferred response. So why does the Torah tell us that each member of Bnei Yisrael should take - if he so desires - a portion (T'ruma) of his possessions and allocate it to become "My portion", a dedicated contribution to Hashem for the building of the Sanctuary (Sh'mot 25:1-2)? Surely, the command should have been, to give or to donate to the Mishkan. The well-known answer is that those who give do indeed take satisfaction, if not consequent reward, for their utilitarian deeds. Even more so, the building of the Mishkan engendered a situation whereby the Sh'china eventually dwelt amongst every Jew. Could we not "take" a better step forward than that? Perhaps R. Hirsch understood it best when he explained that the Hebrew root of the term "T'ruma" is "Ram", meaning to lift up. Clearly, and so sublimely, he is telling us the simple but quintessential fact that when an individual makes a voluntary communal offering in the service of Hashem, he takes upon himself a means of elevating his personality to the loftiest of spiritual heights. Shabbat Shalom, Menachem Persoff Towards Better Davening and Torah Reading SH'VAs are not all the same (more) ...M’EIT KOL ISH ASHER YIDVENU LIBO... Sh'mot 25:2 - ...from every man whose heart motivates him, (you shall take My portion.) The word YIDVENU has the same root and meaning of N'DAVA, a voluntary contribution. Notice the DAGESH CHAZAK in the DALET and the SH'VA under it, which is a SH'VA NA. The DALET is emphasized and is shared by the first syllable YID and the second syllable D'VEN (the final syllable also shares a letter with the second one, the NUN, because it too has a DAGESH CHAZAK. In this kind of case, the syllables must fuse with each other, so that it does not sound like there are two DALETs or two NUNs. Now, here's the point. If the DALET is not stressed, it wouldn't be the end of the world. But if - because of not stressing it, the SH'VA comes out as a SH'VA NACH, the meaning of the word is changed. YID-VENNU LIBO would mean, his heart is in pain (not with the generosity of his heart). But wait! YID-VENNU would be spelled with a VAV, not a VET (BET without a DAGESH). So what's the problem? The problem is that we (most of us) do not distinguish between a VET and a VAV. They both sound like the first letter of Violin. People who pronounce a VAV like the letter W (in which case we'd be calling the 6th letter of the ALEF-BET as WAW), would say YID-WENNU for the heartache meaning and the two words would not be confused by the non-emphasis of the DALET. Actually, they'd pronounce the DALET differently too, as TH in "the". YIDD'VENNU vs. YITH-WENNU. But we who pronounce a DALET and THALET the same, and a VAV like a VET, at least should get the SH'VA NA right. Parsha Pix Upper-left is a photo of the three types of Olympic medals from the 2008 games in Beijing. They are, of course, GOLD, SILVER, and BRONZE (not in that order in the photo) and here represent the three precious metals that were collected for use in the construction of the Mishkan and its furnishings. To the right of the medals are two cabbages. In Hebrew - KRUV, as in the K'RUVIM (cherubs) on the KAPORET of the ARON. Many of the other items in this ParshaPix represent the materials that were collected, and mentioned, in the beginning of the sedra. The gemstone represents the stones for the CHOSHEN and the shoulder straps of the EIFOD. The gold rings stand for the rings through which were inserted the carrying poles of some of the furnishings of the Mishkan. And also, the rings that connected adjacent wallboards - even though those rings were rectangular rather than round. The spools of thread represent the different colored wool and linen that were used to weave the coverings in the Mishkan. Also, to sew together the panels of the Mishkan and the Ohel. Under the cabbages is a bouquet of flowers, in Hebrew - ZEIR. That is the term used in the Torah for the decorative border of gold that was made for the ARON and the SHULCHAN. The olive oil represents the olive oil, which had several purposes in the service of the Mikdash. Remember that not only was olive oil used in the day-to-day service of the Mikdash (for the lighting of the Menora), it was also used to consecrate each vessel. Next to the olives is a tree and a log, standing (pun intended, as in Atzei Shitim Om'dim) for the ATZEI SHITIM, the acacia wood used extensively in the construction of the Mishkan. Below the olive oil are representations of the three decorations of the Menorah. The trophy cup is called a GAVI'A. The buttom is KAFTOR and the flower is the PERACH. The actual Menora shapes did not necessarily resemble these, but the names do. Then there is a sewing machine to facilitate various sewing jobs that were needed in the Mishkan. Remember, weaving was the main skill employed in making the Mishkan (the first roof-like covering), but the 10 panels of the Mishkan were sewn together, as were the 11 panels of the Ohel covering. To the right of the sewing machine is a column or pillar, of which there were many in the Mishkan - to support the PAROCHET, the covering of the entrance of the Mishkan, the curtains of the courtyard, and the entrance to the courtyard. Many AMUDIM. To the column's right and under the bouquet is a frame, MISGERET in Hebrew. The word is used in the description of the SHULCHAN. In the frame is a mortarboard, graduation cap. It stands for the wisdom that G-d endowed Shlomo with (mentioned in the beginning of the haftara). Graduation is no guarantee of wisdom, but... Matza with a face is LECHEM HAPANIM, which reminds us that those special loaves were halachic matza - not Chametz. Notebook is MACHBERET, a term used in the sedra. The computer screen is called a MASACH in Hebrew. The Biblical use of the word applied to the curtains that covered the entrance to the Mishkan and to the courtyard of the Mishkan. Flag of Lebanon, reminding us of the Cedars of Lebanon mentioned in the Haftara. An ax is GARZEN, mentioned in the haftara, the sound of which was not heard in the Temple area during construction... Cucumber is M'LAFAFON (see Onkeles 26:3) In the upper-right corner is our old from, the MUREX TRUNCULUS, the snail from which the T'CHELET (and ARGAMAN?) dye for the Mishkan and garments of the Kohein Gadol (regular kohanim too, according to the opinion that their AVNEIT was also multi- colored - see next week for more on this) was and is extracted. This dye is used today by many people for the P'til T'cheilet of their tzitzit. VI is 6 in Roman numerals. 6 is SHEISH, which also means linen in the context of Parshat T'ruma. The B'SAMIM box represents the B'SAMIM that was collected for the anointing oil and the Ketoret. Editor's privilege: The two good looking young fellows are grandson Dvir, which is one of the names for the Kodshei Kodashim - mentioned in the haftara. The other is grandson Shoham, as in the stones that were used for the EIFOD and the CHOSHEN (see next week, IY"H). In addition, Shoham and his parents live on Rechov Leshem (another stone of the Choshen) cor. Avnei HaChoshen, in Modi'in. Which leaves an Unexplained in the lower-right corner. The bullets of these explanations are clouds giving rain - still our hope and prayer, despite the beautiful summer weather. 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 (MISHPATIM) TTriddles: [1] They should be cut on the 8th; they can be cut on the 8th TTriddles solvers come in two flavors - occasional/partial and serious. HC is a serious TTriddles solver and regularly sends in a Word document with many - if not most - solutions per issue. Not all are on the mark, but most are. Here's his solution to this TTriddle: This week, we are told that a newborn lamb or calf cannot be offered before they are eight days old. The verse says BAYOM HASH'MINI TIT'NO LI - on the 8th day give it to me, and Rashi explains that it is not an obligation to sacrifice (cut) them on the eighth day, but rather from that day on they are eligible for an offering. Therefore, they CAN be cut on the 8th. However, there are other things that SHOULD be cut on the eighth day, e.g. the foreskin should be cut on the eighth day of a newborn boy, some animals are slaughtered on the eighth day of a leper's purity process (and his hair!) and some offerings are brought up on the "eighth day of Succot", a.k.a SH'MINI ATZERET. [2] 6 (48) but not entitled yet Again, HC: If someone killed another person unintentionally, the sedra says that Hashem will provide him a place to where he can escape. The Torah just uses the word MAKOM (place), without specifying where it is located. Rashi here explains that this "place" is the Levite camp, and we know from subsequent sedras that the LEVIYIM were allotted 48 cities in Israel. We also learn later on about the 6 cities of refuge (AREI MIKLAT), so this "non-entitled" place could be 6 (48) cities. [3] What some called the territories, under themselves YESH"A - meaning YEHUDA, SHOMRON, and AZA - known by the initials YUD, SHIN, and AYIN. The names of these letters sound similar to (or the same as) YAD (hand), SHEIN (tooth), and AYIN (eye), each of which is "under" itself, as in AYIN TACHAT AYIN, SHEIN TACHAT SHEIN, YAD TACHAT YAD... [4] Sign in for Uncle Eki Erkki Rapo (1946-2004), also known as "Uncle Eki"... was a Finnish amateur autograph collector. He dedicated the last 40 years of his life to his hobby, and is among its best-known practitioners worldwide. He is a TTriddle only because of his name RAPO as in V'RAPO Y'RAPEI. [5] The eye anchor and the general basin In the account of pre-Matan Torah, Matan Torah, and post-Matan Torah (depending on whose opinion you accept) at the end of Parshat Mishpatim, we find the word AGANOT, basins, into which the blood of the korbanot that the firstborns brought at Moshe's instruc- tions was collected. OGEN, ALEF- GIMEL-NUN is a basin. OGEN, AYIN- GIMEL-NUN is an anchor. Eye (AYIN) anchor is the word OGEN spelled with an AYIN, and general (ALUF) basin is the word OGEN spelled with an ALEF. [6] The least necessary, but we don't differentiate When we read from two Sifrei Torah on special occasions - Yom Tov, Shabbat-Chanuka, the Four Parshiyot, Chol HaMoed Pesach, etc. - we do so rather than roll one Torah from one reading to the other, as a gesture to avoid TIRCHA D'TZIBUR, burdening the congregation. Rather, two Torahs, each ready with its reading, are used. The least necessary readings for this would be Parshat Sh'kalim, which would need a roll of relatively few columns to go from one reading to the other. Nonetheless, because of LO P'LUG (not to differentiate among similar situations), we always use separate Torahs (unless no extra ones are available) for different readings. On closer examination, Mishpatim- Sh'kalim (about 8 columns forward) is not the least necessary. T'ruma-Sh'kalim is closer (about 5 columns). But SH'KALIM is still the answer. And, when Rosh Chodesh Tammuz is on Shabbat Parshat Chukat or Rosh Chodesh Av is on Shabbat Parshat Matot-Mas'ei or just Mas'ei, the amount of rolling is just a bit more than Mishpatim-Shkalim. [7] sort of like MODEH The experience of Matan Torah is like Modeh in that the souls of the people were taken from them and then returned. Also, in the account at the end of Mishpatim, Rashi and others say that the elders acted inappropriately and deserved a death penalty. They were not killed so as not to mar the great joy and specialness of the Sinai Experience. [8] MazalPic Once upon a time, the Word of the Month box contained a graphic of the Zodiac symbol of the month. But a number of years ago, we decided to make the MazalPic a little (or a lot) TTriddlish (or is it TTriddly?). The Mazal of Adar is DAGIM, the Fishes, or Pisces. This month's MazalPic is of a piece of pie with a pair of eyes. We can then say of it that this PIE SEES. H(S)M added to that the fact that our slice of pie is CHERRY pie, a similar word in spelling and sound to CHEERY PIE SEES, as in MISHENICH- NAS ADAR... This week's TTriddles: [1] Mr. E. Aries, the T-man [2] Aunt Agatha Cutler [3] X-ray man's elemental family [4] Is that like detached houses? [5] If Moshzar is 60, what is Y'RI'OT? [6] Be'er Sheva & Sana'a 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 - Desparate and immediate needs for Hachnasat Kallah Make checks out to "Chesed Fund" and send to: Chesed Fund, Israel Center att. 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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 Shabbaton HaGadol - Friday-Shabbat, March 26-27 12Nisan; Drashot by Rabbi Sholom Gold, Shiurim, etc. Mincha 5:25pm Israel Summer Time - EARLY SHABBAT! Reservations on a first-come-first-served basis Limited places - We plan not to overcrowd - 250NIS members 300nis non-members - Call 560-9125 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. LAST CALL - 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. SOUL OF TEL AVIV - Celebration of Tel Aviv’s 100th Anniversary with Rabbinic Scholar: Rabbi Yedidya Sinclair Tuesday, March 16th - 8:30am to 6:00pm We shall visit the exciting Susanne Dellal Center and walk around the picturesque Neve Tzedek neighborhood, where the early inhabitants of Tel Aviv settled. From there, onto the inspiring Independence Hall where Ben Gurion declared on the very special Erev Shabbat, the establishment of Medinat Yisrael. Next, we will learn about the history of Rothschild Boulevard, and then proceed to the historic exhibition which portrays the very beginnings of Tel Aviv in the Shalom Tower. We will honor the memory of the poet laureate of Israel, Chaim Nachman Bialik in his recently refurbished home in the heart of Tel Aviv. Emphasis will be placed upon the spiritual aspect of our Centennial City which rose out of the sands of the Mediterranean exactly 100 years ago. 135NIS members / 160NIS non-members - Call Naomi at the Travel Desk immediately (02) 560-9110 or 050-725-8392 - Shulamit’s tiyulim are always treats; come! you will surely enjoy her delicious sweets. The Back Page of TT897 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 3 Adar (Feb. 17th) to Friday, 12 Adar (Feb. 26th) Yom R'vi'i, 3 Adar - WED, 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/library: “Horowitz in Moscow”(11/2 hours) 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 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 1:30pm Knitting with Verna - Welcome Home VERNA! 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi 7:30pm Rabbi Chaim Eisen's shiur Yom Chamishi, 4 Adar - THU, 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 Two-part mini-series with Rabbi Chaim Eisen: Insights into the Celebration and Seuda of Purim (this Friday & next) 11:00am RCA Daf Yomi Shabbat 6 Adar/ Feb. 20th 3:45pm Shiur by Rabbi Binyamin Wolff - Mikdash, Shabbat, Shul 4:45pm MINCHA Motza'ei Shabbat - February 20th 8:15pm sharp! Video Concert - HASC presents Yaakov Shwekey and many others, in Time for Music 22 - Live in New York (recorded last year) 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 7 Adar / Feb. 21st Zayin Adar day's learning sponsored in honor of the Hanachat T'fillin of Moshe Azriel Billauer - With Brachot and Mazal Tov from the Saslow Family 9:30am Let's Study the Hagada 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. 21st) - Purim's Legacy: Unmasking G-d 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 Pre-, present, and past Purim shiur - preparation and project appreciation - Rabbi Dr. Joseph Klausner (Yedidyahu) These two classes are open to men and women, and are free of charge 7:30pm Ramban’s Commentary on the Torah and Its Wellsprings with Rabbi Chaim Eisen Sunday, February 21st 8:00pm -- For WOMEN only - Shira Smiles will speak on MISHLO'ACH MANOT - The Dynamic Duo Monday 8 Adar / Feb. 22nd N'SHEI LIBRARY: 10:00-12:30 Monday, Feb. 22nd 10:00am to 3:00pm - Pre-Purim YESHA FAIR 9:15am Excursions into the Book of Yehoshua Pearl Borow 10:30am Rambam's 13 Principles - Rabbi Zev Leff 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 22nd 11:35am - "Who's Who"? Israeli Orthodox communities series: 70 faces of the chassidic world - two "pioneer" communities of Eretz Israel and Jerusalem, that continue to flourish today: Karlin and Lelov - Interactive lecture with pictures by Gabriella Licsko, researcher 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 22 Shprintzee Herskovits Rappaport - “The Hidden Enemy of the Purim Story” 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. 22nd, 7:30-9:30pm with Dr. Judy Belsky Tuesday 9 Adar / Feb. 23rd 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 Purim Review... and More Phil Chernofsky Rabbi Adler will resume his class IYH right after Purim 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 - Coming to the 30s CE and to Pontius Pilate 12:30pm - video - TUE Feb 23 Dr. Avivah Gottlieb Zornberg - “Megilat Esther” 1:00pm (to 2:30pm) The Wisdom Within with Esther Sutton; A workshop in journaling for women 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) Each workshop is 125NIS (110NIS for members); Whole series: 450NIS/395NIS - Discount for couples attending together; Contact: 052-763-7029 - shlomokory@gmail.com -www.nlpjerusalem.com 8:00pm "Do the Clothes make the man?" A shiur based on different commentaries for Parshat T'tzaveh with Rabbi Yonatan Kolatch 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 Wednesday 10 Adar / Feb. 24th Wednesday's learning at the Israel Center is dedicated in loving memory of Jacob Shmuel ben Senya Sasson z”l whose yahrzeit is 11 Adar - Sponsored by his daughter, Brenda Tawil 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 Friends of Bikur Cholim Hospital PRE-PURIM MINI-LUNCH featuring entertainment in song & story at the Israel Center - Wednesday, February 24, '10 1:00pm 75NIS, 3 course dairy/vegetarian menu RESERVATIONS NECESSARY - Call: Charlotte Freedman 581-2692 or Miriam Reiss 563-5895 12:30pm VIDEO in the LIBRARY - WED Feb 24 Rabbi Zev Leff “Purim Questions and Purim Answers” 12:45pm TaiChi for Health with Avi Hirsch 1:30pm Medical Chi Kong with Avi Hirsch 050-7671-722 - Free Trial 1:30pm Knitting with Verna 2:30pm Women's Beit Midrash - Pearl Borow First hour: the KUZARI; Second hour on Chumash with Rashi 7:30pm Rabbi Chaim Eisen's shiur Thursday 11 Adar/ Feb. 25th Taanit Esther (preponed) - fast begins at 5:00am; ends at 6:01pm 10:30am The Tribes of Israel Dr. Hayim Abramson 3:30pm Shiur by Rabbi Ephraim Sprecher - Purim: The Festival to Cast your Lot 4:40pm Slow-paced Mincha, mini-shiur 4:55pm Maariv, Break-fast Thursday night, after the fast, 8:00pm (no charge) - Special meeting of the Joy Club; Host: The Chief Rabbi of the Kingdom of Joy Friday 12 Adar / Feb. 26th Special Pre-Purim Shiur by Rabbi Chaim Eisen - Same as previous Friday Shabbat Parshat T'tzaveh - ZACHOR, Feb. 27th, 4:00pm - Yaacov Peterseil & Co. - Mincha at 5:00pm Upcoming... Leil Jerusalem Purim, Sun. Feb. 28th 5:55pm (further details next week) - Maariv & Megila Reading by Rabbi Chaim Sendic Jerusalem Purim, Monday, Mar. 1stm 8:10am (Megila not before 9am) - Shacharit & Megila Sunday, March 7th, 11:30am (15/20?) The Big D (dementia) - One of the Fastest Growing illness for 70+ Thea Givati, moderator, Dir. Nechama, Professor Dr. Arnold Rosin, Director - Memory Clinic Shaare Zedek Hospital, Founder of Melabev, Dr. Howard Oster - Ichilov Hospital T.A., Sr. Attending Physician, Internal Medicine, Rabbi Binyomin Fisher - World renowned halachic Medical Authority, Miriam Bubrow - Personal Account, Adina Hayun - Kupat Cholim, Director of Counseling Services for the Elderly, Bituach Leumi, Joy Chesterman - Music Therapist, London/Jerusalem, Mimi Teplow - Co-ordinator, Chariperson HOLD THIS DATE for a Book Launch - Sunday, March 14th, 7:30pm - Rabbi Dr. Nachum Amsel's new Hagada: “MAKING SEDER OF THE SEDER” - Deeper answers to simple questions you’ve always asked about the Hagada.